I want to continue this series by adding another testimony. I hope you take something away from this and feel free to engage with these stories as well!
Catherine Kelley is a good friend of mine who brings a lot of wisdom to any conversation. I hope you enjoy her testimony!
What
lead you to Fuller?
The truth. Some time ago a friend
had suggested that I take a personality test to find out what kind of work
situation would most likely be in sync with who I am. So $250 later (and
forever grateful to my friend who paid for the bulk of it) I received the
results of a fantastic personality test: find an organization with a mission. I
began applying for administrative positions with nonprofit companies. My
husband and I, together with some close friends, prayed that God would
"hit me over the head with a two by four" to find the
"right" job. I have been at Fuller ever since.
During the very first week here on
campus an academic advisor, LeAnn Aldrich, was in our office speaking with my
supervisor and said something like, "So, how about that new MDiv recovery
ministry degree." I was stunned, because I had been involved in the 12
Steps for about 15 years and never thought that a seminary would have
beautifully blended the study of theology with 12 Steps. Six months later I
walked into my first class taught by Dale Ryan. Tada, there's a two by four for
you.
How
do you engage theologically as a woman?
This is a tough one because I am
probably quite affected by the influence of secular feminism from my college
days more than I realize. During my twenties I discounted the importance of the
Bible in my life because of its male dominance. This was a popular stance
because I went to college in the mid 70s and the women's liberation movement
was still strong. As a result of these influences I selected a field education
experience at a domestic violence clinic where I also volunteered in small
groups with male perpetrators for a couple of years.
Today, I look for
opportunities. That "opportunity based" mindset comes from having
gone through the 1960s and 1970s where I witnessed, first hand, some of the
inequities that women have confronted and, sadly, still do. Female theologians
like Elizabeth Johnson (author of She Who Is: The Mystery of God in Feminist
Theology), who provide room for dialogue about possibilities. For me this
means a leaning toward a female Holy Spirit (special thanks to Rob Johnston,
whose Systematic Theology I course provided lively dialogue and an opportunity
to question feminist theology).
You may have noticed that our
seminary has some amazing leaders (both men and women, including the late David
M. Scholer, who helped blaze the trail). They work hard to incorporate a
diverse range of materials that give "voice" to addressing societal
inequities. That being said, as a woman (and special thanks for faculty who
have had me in their classes), I ask questions. Even outside of classroom
settings, though shy by nature, I am vocal about the intersection of theology
and recovery.
As
a Greek American?
Labeled as s Second generation Greek
American: that describes who I am, a lot. In addition, I am also a native New
Yorker. That explains the origin of my passion and enthusiasm. When one is
raised in a home where parents are busting out proud to be new Americans, and
never (no, never) returned to Greece, there are certain outcomes. Why? They
wanted us to succeed in America and they saw that minimizing the Greek and
maximizing the American side of life would mean success.
As a result the Greek side of me
became secondary (Steve Demetre Georgiou aka "Cat Stevens" was my
first love, though he never knew it). First, my parents did not really
encourage us to learn or continue speaking Greek after five years old. Second,
they moved out of regions in New York where bastions of Greeks thrived. Third,
I did not know that my parents wanted me to marry someone Greek (that is, until
after I became engaged to my non Greek husband, and what a blessing he has been
in my life!). Fourth, my parents never put any limitations on me (i.e., they
told all of their children they would be going to college, and they stood by me
through a joint degree in law and business administration). In fact, I would
not be in seminary had it not been for the strong foundation they provided for
an intimate relationship with our sovereign God.
There are pros and cons to falling
away from one's culture of origin. I came to understand that truth during one
of my courses here at Fuller. Love Sechrest's "Race and Christian Identity
in the New Testament" (a must take for anyone who doesn't live underneath
a rock) made me aware of the things I missed out on, the questions I had failed
to ask as a child, and the ways in which I could still express my Greek
heritage. (This is where the female Greek thing comes into the picture.) For
example, growing out my hair has been my cultural "embrace" during
the past year and a half. I don't straighten it out the natural Greek waves (my
father's ethnic hair) the way I used to, and I don't dye it because it helps me
to connect with wise older Greek women like my mom (gray and all). Another good
thing is the way in which Greeks love to embrace life and relationships. I
naturally enjoy cooking and having people come to our home for Bible study and
fellowship. So, hospitality blends who I am both as a Christian and Greek.
The not so good news is that Greek
was not my first language, nor has it been my second (thank goodness for the
patient, kind, and encouraging professors at Fuller such as Marianne Meye
Thompson and Peter Hintzoglou, whose classes I weathered through). Prayerfully,
I will continue to grow in my love for the Greek language in the years ahead. A
particular area of sadness for me is the lack of color that the reformed
tradition misses out on in comparison to Greek churches and their worship
experiences. In spite of that deficit, I am blessed to be a part of Fuller's
community in which the Byzantine flavor has been shared through the Hubbard
Library's exhibit on iconography and our chapel experiences where beautifully
sung chants bless my Greek ears.
How
has your experiences shaped your theology?
Theology, for me, is in a large part
seen through the lens of Twelve Step Recovery (both Al-Anon and CoDA). This is
no surprise for those who know me, as I slowly plod through the road of being a
part time student and full time employee. The faculty, whose courses I have
gratefully walked through, have allowed me to experience theology through my
Twelve Step eyes and heart.
I take my theological studies pretty
seriously. One big reason is because I entered seminary later in life and I
want each experience to count. Another reason is because I have seen some
pretty terrifying things in connection with addiction. As a result I have
walked through my studies here at Fuller pretty intentionally and with lots of
questions. Being able to explore things such as forgiveness or even
paraphrasing Colossians with a Twelve Step twist has been freeing and eye
opening. These experiences helped me to appreciate that the Bible is truly the
Living Word of God. God works through the written and spoken Word and we are
transformed.
How has mainstream theology
shaped your experiences?
Mainstream
theology has impacted: how I view God and my relationship
with God, how I treat people (most of the time, though I am quite imperfect and
fail...a lot), how I volunteer in church settings and in the community, how I
"do" worship, and where and how I work. I have questioned and loved
what I have come to know as our Christian heritage.
There have been, and continue to be,
some "mainstream" theological beliefs with which I am uncomfortable
and continue to struggle. These are typically issues that involve injustices
perpetrated on others in the "name" of Christianity. For example how
are we to treat our sisters and brothers who have experienced drug addiction?
Or who have been arrested in connection with addiction? Or who have connected
with crimes of violence? What about my brothers and sisters who are gay? Just
because someone is different in some ways aren't they just like me in all
the other ways? Are these differences enough to separate me from them?
Did Jesus separate Himself
from us because we were and are sinful even though He was sinless? The answer
is: no. As a result, I am invested in being as faithful as possible to this
Christian walk with others (whether or not they are fellow Christians) in love,
understanding, and the continued sharing of burdens and joys.
How has your experiences at
Fuller helped to provide space for such a shaping?
I love the opportunities for growth
and challenges that have shaped me. Women like Jeannette Scholer, Ruth Vuong,
Christine Cervantes, Shannae Rickards Anderson, Lisa Lamb, and Marianne Meye
Thompson, have helped to shape who I am as a woman, a wife, a friend, and a
Christian. They gave me space to question when the going got tough, share
laughter in the midst of storms, encouragement to hang in there, and prayer.
Faithful prayer.
And finally, if you could say
one thing as a Greek American Female Theologian what would it be?
I don't know if I'd capture who I am
and what I am about as a theologian. I don't know if I have walked that
road long and far enough, or have even studied enough to qualify as one.
I do believe, however, that we have
an awesome God, without whose grace and love we'd be lost and left for dead.
God is all about relationship and that relationship is embodied in God the Father, Jesus Christ, and the Holy Spirit. We have been given a chance on this earth to
reach out in love and be a part of community for God's greater glory. May we
find it now.
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