Diversity, Equity, and Inclusion of Women and People of Color in Leadership in the Wesleyan Tradition

The majority of Wesleyan denominations began with theological belief rooted in social action, particularly as it pertained to abolition and women’s equality. Though their beginnings were radical, today the same groups are primarily homogeneous, representing a largely white congregational and leadership demographic, predominantly led by white males. With a historical theology of diversity and inclusion, this research seeks to understand why women and people of color are excluded from leadership roles in the Wesleyan Tradition and how it may affect the future of these denominations. Methodologically, this analysis utilizes research from Deloitte Insights as a template for gauging organizational effectiveness of integrating diversity, equity, and inclusion within Wesleyan denominations. The sections begin with a description of the ministry problem, particularly on the origins of the Wesleyan Tradition’s theology with regard to diversity, equity, and inclusion of women and people of color. Second, the biblical rationale for God’s partnership with humanity, and humanity with one another, inclusive of women and the nations, is viewed through a Wesleyan lens. Third is the existence of the gap, throughout the existence of the Wesleyan movement, between theology and practice of diversity, equity, and inclusion. Barriers include a loss of memory, cultural accommodation, internal culture, and lost vision for the future. These barriers explore the reasons why Wesleyan churches are not practicing their theological heritage in section four. The fifth assessment is a sample of current pockets of hope from compliance, programs, leadership, and full integrative practice of Wesleyan churches. The research concludes with an overview, a list of central challenges to practice, and pathways toward leadership and integrative practice of diversity, equity, and inclusion. I intend to use my findings to support Wesleyan denominations in heightening their awareness and practice of holistic integration of women and people of color as prophetic shepherding communities

Theologia: Quaker Youth Ministry and Theopraxis in a Multicultural Context

I am convinced by my own life and by wide observation of children that mystical experience is much more common than is usually supposed. Children are not so absorbed as we are with things and with problems. They are not so completely organized for dealing with the outside world as we older persons are. They do not live by cut-and-dried theories. They have more room for surprise and wonder. They are more sensitive to intimations, flashes, openings. The invisible impinges on their souls and they feel its reality as something quite natural.” —Rufus M. Jones, “Finding the Trail of Life”1 In 2015, faculty of George Fox University applied for the Lilly Endowment Youth Theology Initiative. The goal of this grant initiative was to deepen the level of theological engagement among young people in ways beyond standard evangelical church youth groups. During that year, a group of faculty and ministry leaders gathered to plan and submit a proposal to build a high school theology camp, hosted by George Fox University, in alignment with our historical heritage as a Quaker institution. We developed the idea of a week-long camp, a summer institute held on campus where a small group of 25 high school students would engage in theology not only in the classroom, but primarily through experiential learning. In accordance with the grant, we were committed to running our camp with the values of our university’s Quaker heritage in two specific ways: an egalitarian structure and the acknowledgement of the “Inner Light” of Christ in everyone. Now having completed three years of the theology camp, “Theologia,” from 2017–2019, this article offers a reflection on these values and experiences as a report of our findings on doing youth ministry in a multicultural context as informed by Quaker values. Each author of this article carried a major role in the design and execution of the camp; though our own theological and ecclesial backgrounds cover a wide range of traditions, we have endeavored to remain committed to distinctive Quaker values. Following an overview of a typical day in the camp and our reflection on the two specific values, we address the impact of the camp, both for the students and for our vision of how this camp impacts our Christian Ministries department at George Fox University. It is our aim that this paper will catalyze a greater dialogue on Quaker values and the praxis of youth ministry