Amanda Pittman

Welcome to my M.Div Portfolio, a collection of three years worth of artifacts demonstrating progress I have made toward the program objectives. At this late point in my tenure in the GST, I find myself increasingly grateful for the training and support I have received. I feel confident that the skills I have gained here will serve me well as I begin my doctoral work at Duke.

All of the artifacts from my final year can be quickly accessed in the menu on the right. I look forward to your feedback!

I organized my Theology of Ministry paper around the central metaphor of minister as “interpretive guide.” Taking this metaphor from Osmer, I have expanded and applied it specifically for my ministry as an educator. This artifact demonstrates progress toward Outcomes 10 and 11 by providing a more detailed account of my understanding of ministry in the context of God’s work in the world through the church.

Theology of Ministry

As I transition to my doctoral studies, I finally have a clear sense of my short and long term goals. In the short term I plan to earn my ThD in Christian Education from Duke Divinity School. My primary emphasis will be education, my secondary emphasis scripture.  In preparation for that work I have taken every opportunity to teach possible in both the church and the university. I have also sought to develop professional habits and study skills necessary for the level of academic work I am undertaking. In the long term, I plan to pursue employment in a Christian university as a professor of biblical studies. Throughout both short and long term I intend to continue my involvement in the education ministry and other ministries of the congregations of which we are a part.

With educational ministry in the university in mind, I revisited the list of qualifications for a Christian educator originally compiled for the Spring of 2011. My conversations with Houston Heflin, Jeanene Reese, and Vann Conwell provided the items listed. While in 2011 I divided the list by educational context, I consider such distinctions less important now and have therefore reorganized the two original lists in the following way:

Professional Requirements providing Formational Goals:

• Ability to plan and execute curriculum
• Clarity and accuracy in both verbal and written communication
• Fairness and classroom management abilities
• Knowledge of Material
• Completion of a doctoral degree
• Administrative and organizational skills

Personal Characteristics:

• A healthy, growing relationship with the Lord
• Involvement in the life of the church
• Intellectual virtues like honestly, courage, open-mindedness, and humility
• Care for the relationships that constitute my first ministry (spouse, children, etc)
• Authenticity (Parker Palmer’s “embodied pedagogy”)
• Compassion/Pastoral Care
• Emotional intelligence; self-differentiation

Most of the professional skills will be gained through my doctoral work; their development will be required of me. The onus is on me to develop the personal characteristics equally important for the ministry I hope to do. In order to seek my continual formation in these areas, I must apply the rule of life I have developed based on Hebrews 10. Though I initially developed this rule for David Wray’s spiritual formation course, I have adapted it throughout the course of my graduate program and have done so now with my immediate future in mind. I intended to apply this rule of life in order to develop the personal characteristics necessary for my ministry. In this way my personal formation will dovetail my professional and intellectual formation.

Introduction and Scriptural Foundation: Hebrews 10:19-25

My rule of life is patterned around Hebrews 10:22-25 and the three-fold response to the grace of Christ found therein.

“Let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. Let us hold unswervingly to the hope we profess, for he who promised is faithful. And let us consider how we may spur one another on toward love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another—and all the more as you see the Day approaching.”

“Let us draw near to God . . .” – Life before the Father

Prayer: Through the practice of breath, prayer, written, and intercessory prayer, I will foster humility and dependence before the father through a life centered on prayer.

Scripture: Dwelling in scripture through lectio divina and similar devotional readings remains essential to my sense of balance, love, and respect of scripture as the sacred word of God rather than a tool employed as the means to a ministerial end.  I will dwell in scripture on a regular basis individually and with my husband in order to strengthen my marriage and my personal and joint commitment to seek the Lord.

Silence: As a woman living in a world of words in which their acquisition and employment consumes a great deal of my energy, I will spend time before the Father in silence, experiencing grace in His presence in which no words are necessary.

“Let us hold unswervingly to the hope we profess . . .” – Inner Life

Rest: Exhaustion quickly erodes my ability to maintain a hopeful approach, speak with grace and patience, care attentively to my personal responsibilities, and complete my work with the highest level of quality possible.  I will refuse opportunities and structure my life in such a way as to allow for appropriate rest.

Slowness: When life demands that much be done I find it too easy to move through life with blinders, leaving one activity or project with my mind already racing toward another.  Not only do I miss joy in the work that I do, it can cause me to miss ministry opportunities found in the people that I encounter.  I will intentionally slow my pace physically and mentally in order to more appropriately attend to both.

Detachment: When I recognize that I am becoming attached to peripheral aspects of my life, such as successes, failures, wants, and possessions, I will surrender those things to Christ in prayer and in activity, asking his help in remaining attached to him alone and giving him primacy over worldly concerns.

“Let us spur . . . Let us not give up meeting . . . Let us encourage” – Community Life

Accountability: Being supremely blessed with close friends and a supportive, faithful husband, I will intentionally seek times to submit myself to their gentle guidance and correction as I seek to guard myself against the negative tendencies I recognize

Celebration: The small group I regularly attend provides a place for celebration, sharing life, serving others, and practicing hospitality; with them I encourage and am encouraged.  I will consider these times of celebration and fun important to my spiritual health and sense of balance.

Worship: As I pursue my education and service in the academy I must foster my connection to and service within the body of Christ.  As I seek to “spur one another on” I will regularly attend and participate in the worship and service opportunities available.

A link for my final case brief, “Augustine and the Mercy of God,” is provided below. This artifact demonstrates growth toward GST Outcomes 1, 2, 3, and 11. Due to the importance of catechesis and its content, the case brief required attention to the content and historical function of the biblical text. It likewise required my own exegesis of texts and the ways my interpretation interacts with historical interpretations. The brief demonstrates Outcome 2 in its consideration of the theological proposals of Augustine and others, as well as its attempt to construct theological claims with historical contexts in view. Elements of Outcome 3 are evident in the attention to a foreign cultural context and the ways such a context necessarily affects the work of the church. Finally, the construction of this case brief requires the proficiency in written communication characteristic of Outcome 11.

Augustine Case Brief

In the spring of 2010 I wrote a Groups assessment and plan of action based on the issues, concerns, and plans at that time.  Since the Groups Leadership Team is embarking on a new vision for 2012, I wanted to write a similar assessment in order to facilitate conversation at our next group meeting.  That plan can be found below.

Groups Focus for 2012: Inclusion and Care to Our Neighbors

Focus Description:

In support of the elders’ 2012 congregational focus on “Making Disciples,” the Groups Leadership Team (GLT) will direct groups toward the extension of inclusion and care outside our own community.  Built on the premise that “the most evangelistic thing the church can do today is to be the church,” this focus will encourage groups to invite, include, and involve those in their sphere of influence who do not have a relationship with Christ or a Christian community.[1]

That the distinctive nature of the Christian community can serve as powerful introduction to the gospel finds support in scripture and in the history of the early church.  In Acts 2:42-47, the earliest church gatherings enjoyed “the favor of all the people” and experienced significant growth as “the Lord added to their number daily those who were beings saved.”  In a second century apology written to Caesar Hadrian, Aristides after describing the equal treatment of Christian slaves, their truthfulness, hospitality, care for the imprisoned, care for the poor, and general manner of life concludes, “And verily, this is a new people, and there is something divine in the midst of them.”[2]

The GLT hopes that existing and newly creative groups will provide an effective place for introduction into the life of the church at Southern Hills so that people may conclude, “there is something divine in the midst of them” and seek to know Christ as a result.

Plan of Action

Toward this end, the GLT plans to take several steps to engage the congregation in this vision and provide the resources necessary for its implementation.

1. Mitch Wilburn will be with us on January 29^th-30^thsharing his experience with community outreach in the Tulsa area using existing groups within the church.  His involvement with us will include:
   1. A teleconference with the elders in the weeks before his arrival that will allow him to hear the heart of the church from its leaders, to understand our current ministries and how they might become involved, and for the elders to be fully introduced to Mitch.
   2. Significant congregational communication in the weeks before through video, letters, and announcements from the pulpit.  The goal of this communication is to excite the congregation about the possibilities, indicate how the focus fits with the church’s vision, invite exploration of possible people in their individual sphere of influence who they might invite.
   3. A meeting in person with the elders and ministers on Saturday, January 29^th to discuss the ways the leaders can support, encourage, and equip the church for this vision.
   4. A seminar in the afternoon of Saturday, January 29^th with all current and prospective Groups leaders to discuss how their groups might seek to include others, to generate ideas for doing so in a natural way, and to address concerns and questions.
   5. A Sunday sermon and class time about the biblical basis for this vision with a call to action on the part of the congregation.

Areas of Concern and Further Thought

• The GLT’s suggestions are an adaptive challenge for the congregation, and it seems that the GLT has followed a less successful strategy for approaching the problem.  This solution to the challenge of effective evangelism has come from the top down.  In order for the idea to gain the traction that it needs to be successful, “the locus of responsibility for problem solving when a company (or church) faces an adaptive challenge must shift to the people.”[3] A more effective way to begin would be for the GLT to facilitate theological reflection among opinion leaders on how the church might better invite their neighbors.  This new approach would bring interpretive and relationship leadership into the implemental leadership already taking place.[4]
• The goal is not to start a new ministry but to enhance an existing one.  A great deal of communication needs to take place with Mitch beforehand, for without a thorough knowledge of the congregations culture he will be limited in how well he can speak to our situation.
• Specific measures need to be put in place to equip group leaders to do the difficult work of inviting those who may challenge the groups identity and comfort level.  Specific assistance may be required in areas like group dynamics, conflict resolution, reaction to change, Bible study, and culture.
• Finally, care needs to be taken to address concerns raised by Groups leaders.  A fine line must be walked between appropriate encouragement and conviction of the necessity of this level of outreach and avoiding legislation of Groups activities that the GLT has always sought to avoid.

For Leading in Contexts we were assigned 10 field notes to be completed in conversation with our class readings.  At the link below you can find the ten field notes I wrote on various aspects of my context and my leadership in that place. These field notes demonstrate progress toward Outcome 6 in its consideration of various aspects of my ministry at Southern Hills and congregational life as a whole.

Field Notes

In the year since I completed my field education project on “God Stories” I have continued to consider ways in which the project might have been improved or more fully utilized in congregational life.  The idea, I think, fell somewhat short of its potential, but throughout the project I had the sense that I was dealing with something very close to the heart of faith.  As I played each person’s God Story back to them in order to ensure I was correctly representing this, almost all of the men and women cried.  With the exception of those who frequently shared their testimony, every person was overcome by the sound of the story of God’s activity in his or her life.

Mighty Stories, Dangerous Rituals helped me to articulate some things that I sensed in the course of the project.  In light of the suggestions made in that profound book, I have named several ways in which I would approach a similar project differently in the future.

1. I would consider my role as one of pastoral care.  Anderson and Foley suggest considering the primary aim pastoral care “to assist people in weaving the stories of their lives and God’s stories as mediated through the community into a transformative narrative that will confirm their sense of belonging, strengthen them to live responsibly as disciples in the world, and liberate them from confinement” (48).  The stories cannot be interwoven unless they are told, and if approaching this project again I would keep pastoral nature of story sharing and reflection in mind in order to better facilitate the encounter between human and divine taking place in the telling and interpretation of the stories.
2. I would work to increase participation in the story sharing.  Anderson and Foley later note that “inclusivity is a matter of stories or, more specifically, whose story gets heard and told in what we say and do as religious people” (162).  They refer specifically to the ways in which women and minority groups are often excluded from public speech and story telling.  While both women and minorities in the congregation participated in the project, no public means for hearing their stories was secured and therefore there stories could not provide variety in a public way.  I would ensure in the futures that the stories of this oft silent groups could be shared widely, particularly in contexts in which women have no voice from the pulpit.
3. I would create a ritual for the telling or sharing of the stories: The stories are not the major times of life transition that the authors indicate, but as central as stories are to the understanding of our lives before God I believe that the intentional telling of such stories deserves some small extent of ritualization.  For this particular project I would like to create a time for the person’s story to be shared with those close to them.  The power of the stories I believe is their ability to prompt theological reflection that could lead to greater understanding.  This theological reflection could take place in groups that would benefit from hearing the story and from the reflection that follows.
4. I would ensure that the stories are incorporated into Sunday worship: Anderson and Foley rightly point to the potential disconnect between Sunday worship and weekday life, stating “The myth of Sunday requires the parable of Monday; the proclamation of the divine story requires the parable with real human stories; the public display of Sunday serivces demands attention to the cares of everyday life if it is to be a transforming ritual moment” (161).  I would explore the incorporation of stories into worship in a variety of ways.  First, I would like to see the stories brought into conversation with hymns sung before or after in order to connect the hymn to life.  The stories recorded could also be used as sermon illustrations, though even illustrations can seem disconnected.  Finally, the stories could be reenacted in the worship space in order to embody the principles discussed that morning.  Finally, I would like to see explicit encouragement for members to look for connecting stories in their weekly activities.

This artifact demonstrates competence toward Outcome 6.

Reflection on Ministerial Identity – Spring 2012

           As I near the end of my tenure in the Graduate School of Theology, I am incredibly grateful to have reached this point of clarity about my ministerial identity – and to have observed so many great models. Beyond the general call to ministry, which I share with all who bear the name of Christ, I have experienced a call to ministry as vocation primarily through the “secret call” and the “providential call.”[1] In these ways my relationship with God and God’s people have led to my current understanding and goals. Built primarily on II Corinthians 5:11-21, I understand my identity as a minister to be that of an ambassador for God reconciling the world to Christ. This passage, in which Paul defends and describes his own ministry, captivates me due to the myriad of ways it intersects my own experience, determination, and hope for the world. I hope to serve as an ambassador of Christ through my ministry as an educator, a person through whom Christ appeals to the world to “be reconciled to God” and through whom the Spirit equips individuals for kingdom service (II Cor 5:20).

My motivations for ministry and enrollment in the Graduate School of Theology, my specific identity in ministry, my understanding of how my gifts can contribute to the Lord’s service all connect to II Corinthians 5:11-21.  Deep within my sense of calling is a desire for all people to realize the love of Christ in ways that mitigate the need for other sources of validation, belonging, meaning or hope.  My desire for the skills to carry the message of that love prompted my enrollment in the Graduate School of Theology.  I want to communicate God’s message of reconciliation in ways that are appropriate and relevant for those with whom I am speaking. The cultural shifts taking place in the North American context I hope to serve demand a high level of creativity and critical thinking.  As I hoped, I have found my time in the GST to be one of guidance in creative and critical thinking, equipping for life-long learning and theological reflection, education in the skills ministry requires, and formation as a person able to lead with strength and humility. I hold similar hopes for my further education. While I love to learn, my motivation for higher education has much less to do with intellectual curiosity than my desire to see myself holistically equipped as an effective ambassador for God’s message of reconciliation in Christ.

I recognize in my own experience something akin to Paul’s life re-directing call to ministry. Nothing short of feeling “compelled” or called would have prompted my shift from business marketing to ministry. This “secret call,” the “inner persuasion or experience whereby a person feels himself [or herself] directly summoned or invited by God to take up the work of the ministry,” occurred over a period of months during my sophomore year at ACU.[2] Growing dissatisfaction with the path I was successfully pursuing, a marketing degree aimed at non-profit work, coupled with my growing love for ministry led to an extended period of reflection and prayer. When I finally ceased resisting the conclusion that no occupation could more completely fulfill God’s calling on my life than full time ministry, I transferred to the Bible department.

In this period of discernment, I sought the advice of trusted mentors in different areas of my life but did not receive overwhelming support.  Ministers shared my passion and extended some encouragement, but all warned of ministry’s inherent difficulties.  Others, including many in my family, held and may still hold theological reservations about my choice. Despite these discouragements, I was not persuaded against ministry then nor am I now. Though I had personally witnessed many of the difficulties they referenced, I did not find them compelling when weighed against the strength of the calling I felt. Moreover, my own convictions left the theological objections ultimately unconvincing, though still potentially problematic. Finally, the encouragement I received superseded the discouragement. For that reason, though chastened in my enthusiasm somewhat I was not deterred. My original calling still speaks clearly today, and without that continuing sense of call and the encouragement of my peers and professors I am unsure whether I could have continued on this path.

The “providential call” to ministry, which includes “that invitation and command to assume the work of ministry which comes through the equipment of a person with the talents necessary for the exercise of the office and through the divine guidance of her [or her] life by all its circumstances,” I have primarily realized in hindsight. The circumstances of my life and various uncoordinated activities in which I have engaged culminate in a set of skills that suit me in particular ways for the ministry of education. This vocational fit became clear to me through my work as an instructor at ACU.

Last fall the undergraduate Bible department offered me the opportunity to teach a section of BIBL 101 as an adjunct instructor, which I have been privileged to do for two semesters. I am currently teaching Acts through Revelation, the next course in the sequence. My experience as an adjunct instructor continues to affirm theological education as a vocation for which my gifts and passions naturally suit me. I love teaching; even during stressful periods my time in the classroom proves life giving in a way few other activities do. Aside from matching my earliest occupational goals, teaching also draws upon my various areas of training and diverse skills I have gained. The theatre and competitive speaking in which I enthusiastically participated in high school never seemed viable career tracks, and so I never considered them more than a hobby. My experiences in those activities and the honing of the public speaking skills I gained there led me first into business marketing. Even more than marketing, however, teaching regularly draws upon the skills I honed in those activities, and because of my participation in them I am a more engaging organizer and presenter of material.

In all of these ways I sense the “providential call” of God on my life.   Though the last in a progression of occupational goals, teaching Bible encompasses the skills and interests that drove my other considerations. It harnesses my initial inclination to teach, the earliest sense of my vocational identity.  It requires the type of public speaking, presentation skills, and creativity that I began developing in my theatre career.  It likewise demands careful planning, collaborative work, and good organizational skills not unlike what a career in marketing would entail.   In more ways that one, teaching is my vocational “sweet spot,” the place in which my skills, interests, and passion intersect.  Moreover, the excellent supervision and tutelage of Rodney Ashlock and Jeanene Reese have proven a gift beyond measure. Without their invitation and support, my sense of calling would be less clear and I would lack much of the practical pedagogical wisdom I have learned from watching and teaching alongside them.

Reflecting on my work as an adjunct instructor, I am continually struck by the responsibility and opportunity afforded by my position. For some of my students, I provide their first introduction to the gospel of Jesus Christ, making me in a very real sense an ambassador for Christ.  For others more familiar with the gospel, I have the opportunity to encourage ownership of their faith, to discuss serious questions in a safe environment, and to charge them also with the ministry of reconciliation. In both cases as an educator I am less concerned with Christian information as I am the formation of minds and hearts in the image of Christ.

My objective is for students to leave my classroom with the information and interpretive skills necessary to make moral, ethical, social, and intellectual judgments in manners informed by scripture. For this reason I consider my role as teacher to be that of “interpretive guide” who facilitates a group journey through varied intellectual terrain while teaching the skills necessary to navigate such terrain on ones own.[3] In that pursuit I hope to add to their bank of knowledge with emphasis on the synthesis, evaluation, and application of that knowledge to particulars. As so many Christians leave church and potentially their faith during the transition to adulthood I realize the importance of this time in faith formation. The depth of the responsibility I have further enhances my motivation to hone the skills I have and acquire new skills that will make my teaching more effective.

I feel blessed beyond measure that both Fuller and Duke have extended invitations to further my education in preparation for a career as a professor. The decision between programs was not easy, as both have significant appealing elements. Dr. Mark Lau Branson’s writings have been formative in my own ministry at Southern Hills, and I would be privileged to study under his guidance at Fuller. My emphasis on Christian education in that program would be viewed through the lens of the church and its mission. In Duke’s ThD program I would be working with Dr. Susan Eastman, whose area of specialization is spiritual formation in Paul’s writings. Since the earliest post-graduate degree I considered was a PhD in New Testament with a focus on Paul, I was excited by the possibility of pursing those interests in my focus on Christian education. Ultimately, Duke proved the better choice. The scholarship and stipend Duke is providing, along with lower cost of living, relieved a great deal of financial stress. The area also seems a more naturally fit for our dispositions and interests, and we have already contacted Cole Mill Road, a gender inclusive Church of Christ nearby. Finally, Duke’s reputation and rigor are so highly regarded, and I am truly honored to accept their invitation to join the serious reflection on scripture and the church taking place there.

I based my decision to pursue a career in education at the collegiate level on several factors. On a more pragmatic note, the academy provides a friendlier environment for women in ministry and an avenue in which my skills could be consistently utilized. More importantly, I see significant ways in which this area of academic pursuit fits some of the church’s needs going into the future.  Both attitudes toward and forms of church seem to be evolving with some speed at present. With gradual shift of American culture from modern to postmodern, Churches of Christ may find themselves struggling to adapt to the changed circumstances. If I hope to serve and lead the church as these kinds of changes continue to occur, the ability to critically and creatively think about church practices, theological resources, and Christian commitments with an eye toward forming practices should prove to be an asset.  Doctoral level training in Christian education and scripture will also equip me for ministry and education to future leaders of the church.

I am not, however, unaware of the difficulties in the academic career I am pursuing. Many of the more practical difficulties are coming into sharper focus as we make preparations to move. Several more years of student housing and budgets, not to mention making critical decisions regarding our desire to start a family amidst the demands of my program will prove taxing at times. I am incredibly grateful for Tim’s complete support of my academic goals, more grateful than I can adequately express.  From the earliest days of my shift into ministerial education he has been a constant source of encouragement and support. Still, I am well aware of what this academic pursuit will cost us and particularly what it will cost him in the delay of his own vocational goals.  Furthermore, I can see from my work around other faculty the long hours of work they put into their classes and various additional responsibilities.  The pace that I witness professors consistently keeping has given me pause, though it seems comparable to the pace maintained by most ministers I see.

With this in mind, I have been cultivating self-awareness about aspects of my current work and personal tendencies in that regard that might distract me from my first calling to live as Christ’s disciple.  One area requiring of attention, as I have written in the past, is my need for greater self-differentiation in situations of conflict and criticism.  My participation in lectureship events surrounding the “Half the Church” podcast and lectureship presentation required such differentiation from me. The onslaught of negative feedback the podcast received online left me disoriented for a few weeks, and I am particularly grateful for those who helped me process both the feedback and my own reaction to it. I am now grateful for that experience and the lessons I gained from it and feel that I am better able to handle those who object to my ministry and at times launch personal attacks for that reason.

This growth in differentiation, by which I mean my ability to separate my worth from others evaluation, also extends to my academic endeavors. I am also grateful for the ways in which I can sense a difference in the way that I view my work and the feedback that I receive on my performance in school and ministry. Feedback certainly serves as a powerful motivator; I cannot say that I am less motivated to earn high grades than I have been in the past.  I can, however, say that I need them less for personal validation than I once did. I have, somewhat paradoxically, found more freedom and grace for myself in graduate school than in any prior academic period.

Here again my own understanding connects with II Corinthians 5:11-24. Paul begins his ministerial description with acknowledgement of the opposition his ministry faces, namely that some consider him “out of his mind.”  The challenges and opposition I might face in my own ministry goals are of a different sort entirely; few specifics are given in Paul’s case but it is at least clear that opposition does not rise from his gender. Nevertheless, Paul reminds the church that his ministry is both to and for the Lord. The Lord knows the heart of his efforts and the purity of his intentions. His motivation for being in and, I would imagine, remaining in ministry arises from his knowledge of “what it is to fear the Lord.” The source of his motivation also continually reminds him of the Christ-like nature required of all those who serve in his name.

As Paul consistently separates himself from those who would boast in their strengths, choosing instead to boast in his weaknesses, I too must consistently check my own motivations and the standards by which I measure my own and others ministry. When faced with opposition to my pursuit of ministry as an occupation or to particular ideas, I ought to first attend carefully to my own heart. Can I, like Paul, resist the need to commend myself in defense of my work when inappropriate or self-serving? Will I be capable, like Paul, of considering the fruit of my work born in human lives recommendation enough? Can I also choose to let God, who judges the heart, be the sustaining force and guiding light of my ministry?

I hope to continue to grow in this area, particularly because of some challenges and dangers that accompany life in ministry. One of the dangers Jones and Armstrong discuss is the difficulty of evaluating the “success” of ministers and ministries when the standard of excellence is the  “presence and power of God being manifested.”[4]  If individuals and churches do not intentionally evaluate by this standard, standards from business and social sciences will become the de facto criteria.  I know these standards well, and their use in ministry contexts more often than not distracts from more biblical criteria that ought to be employed.  Sticking to these criteria can be difficult, however, because it may not produce marks of success that others notice or appreciate.  In order to avoid searching for or inappropriately elevating successes that fit other criteria, I must ensure that my evaluation of my work and myself is firmly rooted in God’s excellence.

I am also becoming more aware of the need for full application of my rule of life for sustaining my vocational calling and identity and nurturing my relationship with God and others.  Jones and Armstrong note that those who achieve excellence in ministry are “likely people who remain attentive to God and holy Scripture, who cultivate wisdom and knowledge through careful study, and who engage regularly in Christian practices and friendships that open our eyes and ears to the presence of God in and for the world.”[5] These three movements they describe reflect the three aspects of my rule of life, which is based on Hebrews 10.[6]  As I look toward the beginning of my PhD candidacy, I know that I need to cultivate a pattern of life that will sustain my spiritual life and vocation through it.

It seems significant to me that in his defense and description of his ministry Paul so eloquently states the gospel message: “if anyone is in Christ, there is a new creation.  The old has gone and the new is here!”  That new creation is not only the promised reality that as I minister I am to share but also the reality I myself must live.  My own life in Christ, my own renewal and righteousness, are absolutely central to my ability to serve as an effective ambassador.  Growth in those areas demands my constant attention.  Both personal renewal and the ministry of reconciliation in my own life are both from God; God provides the source and sustaining power of my life in ministry and failure to remember that will only hinder my proclamation.

This question posed by a good friend once brought my call to ministry into greater focus: where do you long to see yourself in ten years?  When I envision my serving the Lord with everything I have in ten years, I imagine myself teaching.  By that point I would love to be working at a university, teaching scripture in the most holistic, formational sense possible.  Outside of a university context, I would hope to be teaching and practicing theological reflection skills with churches as we all seek to serve as Christ’s ambassadors in our cultural context. Whether directly or indirectly, I hope to facilitate contextually appropriate and theologically grounded study of scripture in congregations. Since my commitment in education is to equip others with the skills for their own study and reflection, I hope to be engaging others in these practices in the venues that are open to me.

In ten years I would also want to be in a position to encourage others to follow God’s call on their life as I have been encouraged.  Without the input and encouragement of others, I might be working in a marketing firm somewhere. The encouragement of various mentors, both faculty and ministers, at crucial points of discernment called forth gifts in teaching, leading, serving, and academic pursuits that I might have discounted.  Rodney Ashlock, for instance, was not only the first to encourage me to pursue a master’s degree and academic ministry but also the first to provide an opportunity for me to utilize and hone my skills by teaching.  Jeanene Reese, a precious friend, continues to encourage my calling and challenge me to improve my skills, not to mention providing opportunities for me to engage in academic research with her. Ken Cukrowski, Chris Flanders, Stephen Johnson, and others have also provided encouragement at important junctures. Vann Conwell and Frances Green through their guidance have solidified my commitment to the church generally and the Churches of Christ specifically. My desire as a minister would be to mentor others in the same way, challenging them to utilize their abilities while guiding and supporting them as they do so.

I can think of no more appropriate way to conclude my reflection on my own ministerial identity that with a final declaration of the gratitude that should be apparent throughout. First and foremost, I am grateful for “new creation,” both my own rebirth in Christ and the promise of God’s final reconciliation of all things. By virtue of God’s work in my life and the world I am called to participate in the ministry of reconciliation, and despite the difficulties I am deeply thankful. I am incredibly grateful for the opportunities to teach and serve that have been provided to me, for I have much greater confidence in the path I am pursuing. Though always aware that the path I pursue may not be the path available to me, my prayer is that I will find opportunities to teach the Bible in any and every context possible. The role of educator or “interpretive guide” most fully encapsulates my current understanding of my ministerial identity and the needs that I see for the church and the world.  My prayer is also that my life may be so firmly centered in Christ that I find peace in the decisions that I make, purpose in the work I find to do, and power in the Spirit to work and serve in my vocation and family with grace, excellence, and joy.

I have updated my middler year draft with wisdom gained from my Leadership in Context course with Dr. Sensing in the Fall of 2011.  The most substantial changes can be found in the final prescription section, though small changes and corrections have been made throughout.

A Church for all People Case Brief 

Welcome to my GST portfolio.  I consider myself incredibly blessed to receive the training and experience that I continue to find in both my classes and my ministry context.  The quality and character of those I work with continually call me to a higher level of service and scholarship, and for that I am exceedingly grateful.

You can find all of my artifacts from my Middler year posted under the tabs on the right hand side.  I look forward to your feedback and further questions as I seek to strengthen my skills in this critical areas.