My encounter with Tim Keller, who died May 19 at 72, began nearly 40 years ago when he was my teacher at Westminster Theological Seminary in Philadelphia. I think my first semester was also Tim’s first — he had just begun to teach practical theology part time.
I had decided to attend Westminster largely because a professor named Harvie Conn was building a program there around ministry in cities. And it turned out that Tim’s encounter with Conn would be pivotal in his decision as well to go to New York City.
Tim was my professor for pastoral ministry and preaching, and he befriended me, wanting to know more about my plans for ministry, which I planned to pursue in Baltimore. In one course, he assigned me the lowest grade I received during my time in seminary. I told him that at graduation — with a smile — but in true Tim fashion, he countered by telling me something encouraging about my studies that also gave me a smile.
After I spent a decade in ministry in my hometown of Baltimore, Tim encouraged me to move to New York City and was deeply formative in what became my current project, City Seminary of New York. As the seminary grew, Tim, with his unique way of seeing what matters most, continued to think with us about our particular calling to the future of faith in the city.
As I’ve reflected on my own memories of Tim and of his journey to God over the three years since he was diagnosed with pancreatic cancer, I’ve returned to a seminar on ministry I took with him in 1987. It was a program capstone class of sorts I took with fellow student Jeff White. After Tim founded Redeemer Presbyterian Church in New York, Jeff would join him as the first pastoral staff person. These were days that began lifelong friendships — and days when a short seminar in seminary required only 600 pages of reading and two papers!
Looking over my class notes today, I can see how what Tim was teaching would guide his ministry approach to Redeemer. This was two years before he moved to New York City to begin Redeemer with his wife, Kathy, and their sons. I can also see how God was in this part of Tim’s story, giving him time and space to prepare for ministry.
In this seminar, Tim talked about how to build up a church’s life, the role of small groups, the importance of identifying a philosophy of ministry, the need to focus on a church’s unique purpose in its context, the dynamics of the Holy Spirit in grace, renewal and change, and, of course, the place of preaching.
But it was a particular point I remembered him making about pastoral ministry, about the questions we need to ask and answer, that I wanted to search out in my notes.
I think a key factor in Tim and Redeemer’s story was his faithful commitment to pastoral ministry. He pursued the fullest potential of the gifts God had given him and seeking to build bridges of grace, conversation and friendship for people to encounter Christ.
Tim had a great zeal for proclaiming the gospel, a gift for inviting people to see Christ in fresh ways.
I can’t recall the details, but some years ago I heard Tim recount how many hours each week he put into preparing his sermons for Redeemer, of which he often delivered four per Sunday; it was days, not hours. And it was not just the effort he put in before and during preaching but a continuous process of wrestling with the biblical text, his theological convictions and context as he saw it, and the small reworkings he made as he went about sharing the fruit of that labor each Sunday.
And then there were the one-to-one meetings over coffee Tim began early on with people in New York, listening to their stories and questions about the gospel, praying with them, caring for them as he engaged his new pastoral context. It was a practice he continued over the years.
When I found my old notes, I read the series of “invitational questions for ministry involvement” with which he closed the seminar.
Is there a particular need? Are there people to work with you? What are you willing to invest? And do you have the physical and emotional resources?
These are the kinds of questions you should ask yourself before starting out in a new ministry, he explained.
It was not long after Tim retired from Redeemer that he was diagnosed with pancreatic cancer. But as he shared this news with those around him and wrote about it in places like The Atlantic, he did so in a way that revealed how his faith, prayer life and trust in Christ were deepening. How he was dwelling more deeply in the presence of God’s love as he faced death.
We each have strengths and weaknesses across the course of our lives. Tim’s witness these past years took place in a season marked not by physical strength and vitality but by his brokenness and tears.
It seems that this was Tim’s concluding seminar on ministry. And it came not in the form of a traditional lecture, book or sermon but in a new series of invitational questions.
How do I do ministry not just with my strengths but with trust in God to lead through my weaknesses and vulnerabilities? How do we recognize we are built for something more, something else, for God? How do I live daily life with a hope that does not deny suffering and injustice but challenges it by looking and living toward God’s new creation and the life to come?
Until the end, Tim kept living the pastoral calling and questions God had given him. And he learned what the Franciscan friar Richard Rohr has observed: that when we fall down, we may be falling upward.
Thanks be to God for Tim Keller, who lived the gospel with beauty, joy and grace, pointing in hope to the crucified and risen Christ.
The wave of white Christian nationalism sweeping through various levels of government in recent years is showing up prominently in education. Proposed and passed legislation constrains or prohibits public schools from teaching children about our nation’s history of racism and racialized violence and how society can address racial inequities and racial justice. Books have been taken off public library shelves.
In the face of these realities, what can churches do to infuse their spiritual formation curricula for children and youth with a robust anti-racist theology? I’d suggest three shifts that churches, faith leaders and volunteers can and should make to be more explicitly anti-racist: epistemological, material and structural.
Epistemological shifts
Before making any material or structural changes, those involved in spiritual formation must make some epistemological (or cognitive) shifts in their own understandings of race and racism. This means beginning to evaluate their unexamined assumptions of race, how racism works at individual and societal levels, and how predominantly white culture influences the reading and understanding of the Bible.
First, they must learn what “race” is and how race categories shape people’s life experiences. There is an abundance of materials out there that can assist in accomplishing this. One resource I’ve found helpful is “So You Want to Talk About Race,” by Ijeoma Oluo. This book is easy to read and addresses many common questions around race and racism with a targeted yet graceful poignancy.
Second, those involved in spiritual formation must begin to see the relationship between interpersonal racism and structural racism. One of the definitive studies on children’s socialization into race is “The First R: How Children Learn Race and Racism,” by Debra Van Ausdale and Joe R. Feagin.
Van Ausdale’s research shows that children as young as 3 use race and skin color to categorize, include and exclude other children in play. Further, she found that young children learn to employ racialized rhetoric from the larger culture beyond the direct influence of family and school.
Third, spiritual formation practitioners must learn how their cultural standpoints shape their reading and understanding of the Bible. Esau McCaulley’s “Reading While Black: African American Biblical Interpretation as an Exercise in Hope” challenges readers to see the Bible through the lens of Black church tradition to connect messages in the Bible with Black experiences and questions.
As churches, faith leaders and volunteers do the work of shifting their perspectives on race and racism, they become better equipped to tackle more material shifts in their formation practices.
Material shifts
My research has found an overwhelming lack of diverse racial and ethnic representation in illustrations, pictures and media. Further, Montague Williams shows in his book “Church in Color: Youth Ministry, Race and the Theology of Martin Luther King Jr.” that conversations about race and racism are typically either avoided or restricted within youth formation spaces.
Among the simple things churches can begin to do: diversify their materials. This goes beyond being “historically accurate.” Through the centuries, multiple cultures have depicted biblical characters and stories through the lens of their own ethnicities. Alongside white representations of Bible stories, those involved in spiritual formation can include renderings that are African American, Korean, Guatemalan, Navajo, etc.
They can draw from Bibles and storybooks with different racial, ethnic and cultural representations in illustrations and perspectives. These materials can easily be found through searching online or reaching out to diverse networks of practitioners in spiritual formation.
In addition to diversifying representation in materials, churches need to normalize conversations about race and racism as part of spiritual formation. There have been scant attempts at creating lessons that deal specifically with race and anti-racism. While any such attempts are a good start, anti-racist conversations must go beyond special topics or series.
Anti-racism needs to be woven throughout the practice of spiritual formation. As churches teach through the Bible, Scripture must be allowed to speak for itself on issues of race, racism, anti-racism and racial justice. They may find it helpful to use supplemental materials like “The Gospel in Color,” by Curtis A. Woods and Jarvis J. Williams (there are versions for kids and parents).
Finally, churches can tell stories of racially marginalized Christians, their histories and their experiences. Churches predominantly made up of racially marginalized people can tell their own stories of encountering God as a racially marginalized group and how their racial and ethnic identity forms them spiritually. Other good sources for stories include materials like People of Color Who Inspire, from the Godly Play Foundation.
Structural shifts
After doing the work of making epistemological and material shifts, churches need to implement some structural shifts to sustain anti-racist spiritual formation practices beyond the immediate public crisis we find ourselves in.
These structural shifts include creating external accountability to maintain anti-racism as part of the explicit spiritual formation curriculum, such as joining or creating networks of racially and ethnically diverse spiritual formation practitioners. This has become easier in the past couple of years as we’ve navigated a steep learning curve to connect virtually in various ways.
Another structural shift is to include racially and ethnically diverse voices in the leadership, teaching and oversight of spiritual formation. Predominantly white congregations can seek out such diverse voices, through books, podcasts, trainings, etc., can spiritually form and influence how congregations approach the spiritual formation of their children and youth.
Most importantly, churches need to pray for God’s help to make these shifts. They can pray for wisdom, courage and insight on providing youth and children with a robust anti-racist theology in their contexts. They can pray for opportunities to stand alongside parents as they partner in the spiritual formation of children and youth. They can pray against the sin of racism in their communities and for ways to push back on the forces that would erase the experiences of racialized minorities in the public square.
Anti-racism needs to be woven throughout the practice of spiritual formation.
The Rev. Laura Edgar said she’s long had the intention of holding conversations with her church’s neighbors at nearby Auburn University. But only recently has she learned the language and skills to do that, said Edgar, the associate pastor for youth, college and young adults at Auburn First Baptist Church.
The key, she said, is “to learn what the needs truly are, and not what we think the needs are.”
Edgar’s congregation is one of 16 to take part in The Vinery: Awakening Faith and Flourishing at the Intersection of Church and University. The program invites congregations close to college campuses that are ready and willing to build or expand relationships with their campus communities into a two-year process of congregational reflection, listening and discernment.
There are about 20 million college students across the United States, and about 5,000 churches located within 2 miles of a campus. We believe that in bringing these two communities together, the torn fabric of American life can begin to be rewoven by forming healthy human beings serving the common good in the likeness of Christ.
In 2021, the college ministry Mere Christianity Forum launched The Vinery to build connections between churches and universities with a grant from Lilly Endowment Inc.’s Thriving Congregations Initiative.
The Vinery does not focus primarily on college ministry programming or increasing attendance numbers of young people in Sunday worship. We do hope that these are manifestations of the inner work of the congregations. But before that work can begin, we invite congregations to practice deep listening.
Why deep listening? Deep listening, in simple terms, is intentionally hearing the needs and interests of others and taking them seriously. It involves listening to what is said and what is not said.
At our 2023 annual Vinery gathering, the Rev. Judy Peterson offered some guidelines. Deep listening is more than being present, having good body language and hearing what others are saying, she said. It entails exhibiting a generosity that invites speakers to talk to us from their hearts — and does not send them signals that we only have time for a summary.
We begin by asking participants to explore how they are listening to God, themselves, their congregations and their campuses. Then we ask how listening more intentionally might help them become better neighbors to the young adults, staff, administrators, faculty and alumni near them. Through their listening process, congregations can learn of needs they hadn’t anticipated or sense a call to people they hadn’t noticed.
As our first group of congregations finishes its first year, this emphasis on deep listening has made a remarkable difference.
The Rev. Bromleigh McCleneghan of United Church of Gainesville in Gainesville, Florida, said that people have started showing up in her office to talk over concerns about issues on campus and their sense of inadequacy in the face of overwhelming student need.
“Slowly, through deep listening, a nascent vision of what ministry alongside our university neighbors could be is beginning to emerge,” McCleneghan said.
Deep listening entails building relationships and allowing our learnings to guide strategic and ministry plans, rather than showing up with agendas preset by boards and councils.
Granted, it’s easier to plan a pizza party at the church than to commit to regularly eating in the student dining hall. It takes less effort to build a ministry program from a list of suggestions than to take time to learn what people really want.
But when congregations really listen to their collegiate neighbors, they can serve them better. One Vinery congregation heard from students that buying textbooks was a financial burden; the church created a fund to help them. In another congregation, young adults are finding companionship with a small group of octogenarians who drink tea and knit on Friday afternoons.
Deep listening doesn’t stop at listening, though; it merely starts there. The next step after hearing people’s needs is making an effort to meet those needs.
McCleneghan in Gainesville said the conversations she’s had have inspired her to take that next step.
“It’s not what I anticipated, but it certainly feels important. Deep listening is allowing me and the other lead team members to hear God calling us to some new thing,” she said.
McCleneghan said she has scheduled a meeting to talk with the folks showing up in her office and sending her texts — an event that will be “just the next stage of this unfolding conversation.”
Peterson, in her address to the annual Vinery gathering, said that a deep listening practice isn’t just for specific occasions or meetings; how we listen — or fail to listen — in the everyday, mundane moments of our lives creates our listening habits.
The Rev. Elexis Wilson, the pastor at Wayman African Methodist Episcopal Church in Bloomington, Illinois, said at the gathering that we have to discipline ourselves not to mentally multitask by thinking about what’s next or how we might fix the problem at hand: “Many times, the task is to just listen.”
For Wilson, whose father was a pastor, this practice has particular meaning.
“I do not think I am ever listened to without [listeners] looking for the end game,” she said. “As a preacher’s kid, I felt like there was no genuine want to know my thoughts unless they wanted something from my father or were being paid. Nobody naturally would sit and hear me.”
Deep listening is vital to The Vinery’s process. It requires that we be intentional about prioritizing listening, even when it’s inconvenient.
Can we teach ourselves not to answer the phone when we’re distracted? Can we avoid thinking about laundry or clicking on Facebook during Zoom meetings? Can we learn to say, “I’d like to hear what you’re saying, but now is not a good time — could we schedule a conversation later, when we both can focus?”
How do we listen, not only to our congregations, campuses and constituencies, but also to our co-laborers? How might our deep listening make us better disciples, colleagues, leaders and friends?
Yes, it feels terribly inefficient. Yet I know that for my life as a disciple — as well as for congregations — it’s crucial. May we help people know that they are cared for and listened to — by us and by God.
Deep listening doesn’t stop at listening, though; it merely starts there. The next step after hearing people’s needs is making an effort to meet those needs.
When Daniel J. Bernardo took over as interim president of Washington State University in 2015, he had to handle multiple crises — fast.
He and the university community were already grieving the death of their beloved president. FBI agents showed up in his office to tell him that the campus computer network had been infiltrated. A forest fire shut down the airport and threatened to delay the start of the semester. And a Fox News segment about online syllabi prompted a deluge of complaints.
“It’s amazing, as you probably know, what a firestorm that type of coverage can cause,” he said. “So we just had a whole convergence of things going on in that first month, and it was a trial by fire for sure.”
After surviving that initial trial, Bernardo went on to serve the university for the next year, until Kirk Schulz assumed the permanent role in 2016. Bernardo’s experience — and other interim roles he’s filled — inspired him to write a handbook for others stepping into such a position.
The book, “The Interim: A Guide to Transition Leadership in Higher Education,” offers a five-stage plan, structured chronologically from positioning yourself for success to the handoff. Drawn from his own experience and research as well as more than 30 interviews with other interim leaders, it also includes specific advice about things from budget management to time management to developing a 30-day plan.
Bernardo, who now serves as a senior adviser to his successor, spoke with Faith & Leadership’s Sally Hicks about his experience as an interim leader and why he thinks that job can make a difference in the life of an institution. The following is an edited transcript.
Faith & Leadership: Explain a little bit about how you became interim president of WSU.
Daniel J. Bernardo: I had been in a couple of interim roles prior to that, but the interim presidency was truly unique. It was an interesting time, a difficult time. We’d had a really charismatic leader — a native of North Carolina.
Elson S. Floyd was president of the University of Missouri System prior to us. [Before that], he was president of Western Michigan. He was a Tar Heel — went up the ranks [at UNC] and also got all his degrees there. Anyway, he was a dynamic guy. Really, really fun to work for. He really elevated us in terms of reputation.
Unfortunately, he contracted colon cancer while he was in office and died rather suddenly. The kind of leader he was, he didn’t really take time away from his position to treat his illness. There was only a two-week period between when he stepped down temporarily and when he passed, so there was little preparation. It caught a lot of people by surprise. So it was a very, very fast transition.
F&L: I know you had a rough start. In the end, what did you enjoy about serving in the role of interim president?
DJB: This is my alma mater, so to be interim president of a place that’s really special to me, that’s truly what I enjoyed most. And I particularly enjoyed the external relations role. And being an alumnus was a huge advantage.
I did ask that question of most people I interviewed for the book. Their answers weren’t about things like, “Oh, we restructured this” or, “We introduced this new program.” It was really about service to the organization and advancing the culture and moving the organization forward. I think that the challenge of interim positions is fun.
It’s exciting. It’s exciting and gratifying, because you can really get a lot done.
I look back on each of those organizations that I led in an interim way and I think we set the table nicely. And that’s a really important thing — the interim has to set the table for the next person. Even to the extent of, what kind of written documents do you want to hand over?
I feel like I handed over an organization that was much better organized, at least, than the one I inherited. Even though I revered Dr. Floyd, one thing he wasn’t particularly good at was annual reviews. He was a relationship guy, right?
Dr. Floyd had 35 direct reports, which he could manage, but no mere mortal could do that. So we got it down to 17, and we did some restructuring in that way.
I think it’s gratifying to hand it over to somebody. And in every case, they really appreciated what had been done.
F&L: The central message of your book is that one should not view an interim leadership position as being a caretaker. Talk a little bit about leading with a “bias toward action.”
DJB: What I’ve noticed over the years is that you’re asked either officially or informally to be a placeholder. If you adopt that philosophy, it’s going to be a significant time of treading water and missed opportunity for an institution. It’s not uncommon for institutions to have as much as a quarter of their leadership team led by interims.
And if you just carry that out and think about it just mathematically, if you will, that’s a lot of administrative years of opportunity risks, if it’s just the status quo.
It really does require that the person appointing the interim make it clear that that person has authority to move forward. That will be challenged by faculty, because they’re indoctrinated to the role of the status quo interim. You can quickly render that person ineffective by not being supportive.
Another thing about these interim roles that I found interesting was we think of them as six months to a year. But they can sometimes be indefinite. A good half of the people I interviewed had no time frame provided to them for their appointment. Even those that had a year time frame identified, for the majority of them, their appointments lasted longer than a year.
F&L: You also talk about how it’s a unique opportunity and that interim leaders can do things that are needed because they’re time-limited. What can an interim do that a permanent replacement couldn’t do as easily or as effectively?
DJB: An interim that is not pursuing the job permanently certainly has the ability to make some changes that perhaps somebody coming into the role might be averse to.
Unfortunately, more and more circumstances prevail where interims are in the role of what I call the clean-up-the-mess interim. Those are scenarios in which there are very large problems to address within the college or the vice presidential unit.
And in those circumstances, the interim has the advantage of being able to address those issues aggressively, where a new person might be reluctant to do that. The interim typically comes from that same institution, so they tend to have a much better perspective on the institutional norms.
F&L: What are some examples?
DJB: The most common from the people I talked to and that I’ve encountered were personnel or culture issues. So certainly, those personnel issues and changing the culture of an organization are areas that an interim can plug into and make some significant progress.
It can be organizational. Some of the people that I talked with were involved in reshaping organizational structure. Interims are often used in establishing new organizations. For example, in a new college or new vice presidential area, there might be an interim there to try to set this organization up.
That can be a really productive use of an interim, because some of those things require people with the institutional knowledge, and also making some tough decisions that allow them to hand off the organization to a more permanent person.
F&L: You lay out five stages of an interim leadership position. There are two things that run through all of them. One is relationships, and the other is communication. Why are those two things important in particular for an interim?
DJB: Those are probably the two critical elements of any leadership position. I think, first of all, with respect to communications, one of the real challenges with an interim position is the time frame and the fact that everything is compressed.
I suggest creating a 30-day plan instead of what’s typically thought of as a 100-day plan. So everything is compressed, and that makes it even more important that you invest in relationships and that you invest in communication.
It’s very important to prioritize, and it’s very important to stop and build relationships along the way, and invest in those relationships on the front end. It’s important so that you have your team with you along the way. Some of the challenges an interim has are because of the impermanence with that team.
It’s important to be strategic with your communication — not only what you say but what you don’t say, because everything you do will be interpreted. In most of these interim situations, there is an information void inherent in the situation. And if people don’t know what’s going on or don’t have the necessary information, they’ll make it up, as you know, right?
F&L: One of the things you talk about is diversity, equity and inclusion as being a vital part of an interim leader’s work. And you point out that even if there is a DEI plan, it might not really make a difference in the culture. How do you figure that out?
DJB: Again, it’s communicating that that’s important and talking to people about it, people who might have a perspective on that. The only way to do that is to talk to people who may be affected by that culture.
When I first became a dean, I inherited a place that had real culture problems, especially around women in the workplace. And once I opened that up as an issue and began to talk to people about it, I was pleasantly surprised how many people, once they figured out that we were going to take it seriously, came quickly forward to help identify the issue and help develop some real action steps.
We identified three tenured faculty in the college. We developed a case against each of them where either they were going to resign or we were going to be in court with them, and they opted out. But yeah, it probably will involve some tough personnel actions, because these things don’t happen by themselves.
F&L: Another step you advise is making a learning plan. Why?
DJB: This [role] is not only something that’s good for the organization; it needs to be good for you, right? So you need to be very conscious upfront about, “What is it that I want to learn from this experience, and how am I going to go about doing that?”
Sometimes you think you don’t have time to learn, but if you want to maximize the benefits to yourself in terms of professional development, you need to invest in yourself through this process as well.
For example, one thing that I wish I had done was to keep a daily journal. First of all, to make this book a lot easier! But also, it would remind you of all of those learning opportunities that you went through along the way.
For example, the budget can be a challenge for some interim leaders. Well, this is a chance to learn, “How do I go about taking a budget and implementing it and holding people to that budget?” Those are great skills that a lot of deans and vice presidents have to develop on the fly.
F&L: You have really detailed suggestions, templates for all kinds of actions. And when I read it, I thought, “My gosh, for a person who probably is already overwhelmed by the job, that seems like a lot.” But you have also a specific strategy for freeing up time. What do you recommend?
DJB: Time management is one of the real keys to being a successful interim, and I make some very specific suggestions. The first one is don’t accept the predecessor’s schedule as your own. You have different priorities, and there’s a tendency for some interims to go in and keep all the same meetings and try to run the same schedule.
Spend some time analyzing, where does your time go? One of the key suggestions is don’t try to have 100% of your 8-to-5 time committed to doing meetings and donor visits and all of the specific activities of the job, and not budget out time for things like email, phone conversations, etc.
That is a ticket to burnout. Many of the people I interviewed suffered that way. They just tried to outwork the job. We all do that.
It’s my bias, but I use my administrative staff quite differently than many of my peers. I require a really outstanding administrative assistant — or what I would call chief of staff — and a really outstanding CFO.
And I’d always find it interesting that when people would come to interview, they would talk about the faculty and everybody else but they wouldn’t talk about the most important person to me. And that is my chief of staff, my go-to person. You can delegate a lot to that person. And I just think that delegation is absolutely the requirement.
But that burnout is significant. There were four or five people I interviewed that had significant adverse health reactions to their interim positions. They weren’t ready for the time demands that they imposed on themselves or the stress of that job. Fortunately, they were able to get out of it in time and get back to some normalcy.
F&L: And when you say use administrative staff differently, you mean invest them with real responsibilities so that your workload is reduced?
DJB: Part of that is that the CFO, for example, and that executive assistant are in every leadership meeting you’ve got, because they have to know what you’re trying to accomplish so that you can trust them to make decisions based upon your goals.
Not everybody treats their CFO that way. They just go in and talk to him or her as needed. I think that an HR person’s the same way. A real time sink for administrators is personnel, as you mentioned. And if you have an HR person who is in sync with you, he or she can buy you a lot of time.
F&L: Is there anything I didn’t ask you that you would want to add to our conversation?
DJB: A key recommendation that many people should adhere to is do not keep your previous job. Do not try to do two jobs, because you will do two jobs poorly.
I regularly saw that as a significant issue. Either the interim stayed in the former role or they mentally couldn’t disconnect from the former role. So you’ve got to have confidence in the [replacement] and let them do their thing.
And that goes back to the theme that these people have to be empowered. If they’re all doing nothing proactive, that’s a pretty significant tread-water time for the university.