A Widening Place
Inaugural Speech as the Tenth President
The Reverend José Irizarry, Ph.D.
President
Professor of Practical Theology
Austin Presbyterian Theological Seminary
November 12, 2022
Standing in this privileged site of vision, as I assemble the image of multiple faces, each one filling up this space with meaning and memory, I am humbled by the realization that although I stand before you as the person inaugurated into a significant leadership role in this centenary institution, this is indeed a celebration of community. A celebration of long-standing traditions of teaching and learning, but also of history about to be reexamined. This is a celebration of stories of people who have dreamed a church that is faithful to its call, but also stories of those who despite institutional limitations, have dared to follow imaginative paths of ministry and service. Today our hearts are full of joy for the possibilities ahead of us and for the ability to lament that which has perished without feeling defeated or abandoned.
By this gathering, I am awakened to memories of childhood and family members who are part of my emergence as the person who stands before you today. Memories of school and church friends whose stories are intertwined with the most adventurous chapters of my biography, co-workers at many places of labor who have enriched my life with their wisdom, care, and support, and new colleagues and friends who make me enthusiastic about the company I will keep in the years ahead. I can only affirm that I am deeply fortunate, this empty space that hours ago was occupied by air, light, and quietness, has become today, by this ceremony, a living place, a place made wider by the meaning and memories you have all brought in.
Since the moment I was appointed to serve as the 10th President of Austin Theological Seminary, I have often mused the answers to a modest question: What is this place of learning and faith formation we call Austin Presbyterian Theological Seminary? While basic in its formulation, the answer to this question cannot be readily assumed. And in fact, most ideas we can construct, as possibilities for theological education, are determined by our ability to name the purpose of our institutional existence in today’s world. To quote Martin Heidegger, we ought to be keenly aware of our (Dasein) “being-there,”- of our place. Our place in the community where our beautiful campus rests as an oasis in the middle of a hectic and vibrant university town. Our place in the church, in affiliation to a denomination that we are proud to belong to for its enduring commitments to educated, imaginative, energetic, and compassionate leaders, and with many other Christian traditions that join our search for truth and authenticity. And ultimately, our place in society as a prophetic voice in the midst of unjust systems of exclusion and oppression. With what I call an immigrant imagination we should constantly ponder what does it mean to find a place of belonging in our world. Especially a world that at times seems indifferent, self-preoccupied, and inhospitable.
More than once, in the few months, I have served in this role. I have visited places and people have introduced me, in an unfortunate slip of the tongue, as the president of Austin’s Cemetery. This gaffe produces some embarrassment in the speaker as listeners respond with quiet laughter. But I have learned from great teachers that you should never let a good metaphor go to waste. Therefore, I cannot resist but to bring the image of such a place of final rest to inform my reflection on this dilemma of finding our place in the world as a theological institution. What is dying here that needs the services of interment? Is it the end of the church within which we are trying to find our place? Is it the vanishing of humanity’s ability to relate to each other in ways that respect the dignity of every person regardless of who they are and where they come from?
Or is it perhaps, our loss of community and belonging trumped by our technologically-fed self-centeredness. Are we officiating the last rites for God’s creation as the future of our ecosystem slips away from our hands? And what are we, as institutions of theological education, asked to do with the remains? Are we here, in this place, to say our farewell to hope with good thoughts and prayers or to infuse life grounded in an ever-present promise of resurrection?
Yet, there may be other possibilities for this metaphor. We can claim to be the place where outmoded ideas and ways of thinking, that have for decades—if not centuries—hindered our self-realization as beloved Children of God, come to die. Or alternatively, we can create a special burial plot for those certainties that come with some forms of faith that refuse to acknowledge that what God intends to do with us and through us is still to be encountered. As poet Maya Angelou reminds us, “we are never to call ourselves Christians in absolute and determinative ways, a Christian is something we are always becoming.”[1] And this place, as any community that claims to exercise the charge of educating individuals, should always provide learners with possibilities for becoming what God is calling them to be.
All these may be generative questions for our work ahead, but I prefer to correct the gaffe and return to the factual record, that we have been intentional in naming this place a Seminary—a place of cultivation. Stone and mortar are particularly powerful symbols of places, but places are much more than that. Austin Presbyterian Theological Seminary is more than walls, and pathways, rooms, and coordinates on the city map, it is a stage for relationships where affective bonds can be cultivated, and a field of care and knowledge that extends beyond campus and touches communities, congregations, and families.
As a place that fosters a sense of belonging and develops capacities to serve (both intellectual and practical), Austin Seminary exists within and outside our campus. It is a widening place. Because that is how education for cultivation works. Seeds go into the ground, but what emerges from it through nurture and care cannot be determined as it scatters organically. The scale of the shade provided by a tree, the amount of fruit or flowers that blossom, the depth of the roots, even the ability to continue to reproduce in grounds we did not intend to plant defy both our good intentions and expectations.
Aware of this place, and its widening nature, I look forward to engaging this community of theological teaching and learning as we exercise our leadership for seeding. The times for trying to straighten bent trunks from old trees, or cutting branches here and there to stimulate growth, or trying new technologies for watering already infertile soils, (what in educational theory we call reforms) may be over. It may be a time for reconsidering the model of theological teaching and learning as a whole and move beyond the secular paradigm of growth and development as the main conceptual guide for our efforts. It may be a time to listen to the wisdom of the apostle in Ephesians: who invites us to be rooted and established in love, so that we may be empowered to grasp another model of dimensionality, not measured in numbers, but on how wide and long and high and deep is the love of the one we seek to emulate in all forms of service. What can a seminary of the 21st century located in Austin Texas cultivate so that its place—its landscape of mission and purpose—can be widened?
At Austin Seminary, we may want to plant seeds today for fruits that other generations may enjoy. This means that attention to whatever we consider to be urgent needs to be cautiously scaled within a long-term view. Remember that in a constantly changing world what is urgent today turns into obsolescence tomorrow. In times like this we are cautioned to avoid the temptation to see continuous adaptation as the most valuable asset of education. At times, sacrificing good sense and vision for the sake of acceleration, which gives the appearance of momentary achievement, but ultimately reduces opportunities for those who will need these resources in the future.
Theological institutions should be teaching today with a new generation of Christians in mind. Be mindful that in our intention to be innovative we don’t become so transient that we become a non-place for the next generation, a fleeting and ephemeral institution. The faith of Millennials, Gen Z’s, Gen Alphas, and those who will follow, in whatever form that faith is emerging, should start to inform our curriculum now. And this should be done with a clear recognition that the world our young have encountered is significantly different than the one that gave origin to our current models of ministry and faith expression. Places are widened by the bodies and movements that shape their environment. Our campus environment, day in and day out, is asking us to pay attention to the young. For those concerned with the ecclesial aging, the “youngering” of the church might indeed be good news.
At Austin Seminary, we want to plant seeds that would allow us to sustain people in the continuum of theological learning that starts before seminary education and continues after people leave our classrooms. If theology is religious discourse, as theologian and professor Cynthia Rigby establishes, “determined to share something about everything in a world brimming with beauty, pain, and perennial desire to know more,” then faith requires theological wisdom as an ongoing process.[2] As a place of cultivation, we can widen this place by seeking out those who show special gifts for service within the church and who do not know that such passion may signal a vocation for ministry. Alternatively, we may need to institute programs to provide ongoing support to those who graduate as they face the realities of ministry during their first years of service.
At Austin Seminary, we may want to cultivate relationships and partnerships that are missionally driven to support common social projects, and to bring the outside world into the register of theological education. This may require inviting and welcoming other higher educational institutions, non-profit organizations, art collectives, inter-faith groups, in exploring ways mission is strengthened and disseminated to larger publics. Forging theological literacy among Christian professionals on any field of work cannot be considered any longer outside the scope of theological education. Our social and political order may necessitate people of faith who are as theologically sophisticated as they are technologically literate and who, in embodying Christ, love the world sufficiently to be accountable for it.
At Austin Seminary we will commit to cultivate and nurture, among all members of the community, a culture of empathy and tolerance amid our current, normalized divisiveness. Without compromising people’s ability to ground themselves theologically and ideologically, and without concealing our strong institutional identity, educational places like this one should strive to be spaces for difficult and deep conversations that can restore a sense of conviviality among those who think differently. A seminary so close to the borderlands, should be able to explore how to educate in the in-between where more than visions of the world collide as we seek to live together without cultural and social erasures. A widening place is a healing place—any other model of theological formation would be simply reductive and limiting.
This is a place of cultivation. And there will be no offense if once again the words seminary and cemetery collude in real-time speech. To mind will come the words in the epitaph engraved on the headstone of Nicaraguan poet Ernesto Cardenal, “you can go ahead and bury us, for we are seeds”.
The widening of this place will require good and faithful laborers for the work of cultivation.
It will require people whose scholarship is evolving with the world, fostering alternative ways of thinking, and incentivizing diverse models of practice. I count my blessings, for we have such laborers in our faculty.
This cultivation will require individuals with enough commitment so that this place can remain hospitable, welcoming, and supportive. Here too, I count my blessings, for we have such laborers in Austin Seminary’s staff.
And, for sure, this labor will require people with ample vision, who invest talent, treasure, and time to guide the direction of this place. And yet again, I feel deeply blessed for we have those laborers in the members of our Board of Trustees.
Last, but not least. Our widened place necessitates networks and partners who understand that our educational project for another possible world cannot be carried out in isolation. In gratitude, for the gifts and efforts you bring to this task, I celebrate delegates from our theological schools and institutions of higher learning present today.
Above all, we recognize that the fruit of our labor, that which will be widened, that which will grow deeper, will be nurtured by God, in the fullness of Christ, through the work of the Spirit. All of this, so that we can proclaim in one indisputable voice that truth of our Reformed confession: Soli Deo Gloria (To God alone be the Glory).
AMEN