the folks we studied with

The next to the last class is over. So I thought it would be the right time to write a bit about the members of the two classes Susan and I taught for the past two weeks, both after having spent the time with them and while impressions are still fresh.
The members of the two classes are the same. Everyone has taken both classes.  There were just short of 30 Haitians taking the courses (we expected 15-20). Within these, there were three basic kinds of “students”: 1) about ten actual seminarians, mostly from the seminary here in Port-au-Prince and two from the seminary in Cuba; 2) not quite as many university students doing pre-seminary theological degrees; and 3) the rest were Episcopalian priests. Of the priests several were senior members of the almost 50 Episcopalian priests in Haiti (including the only ordained woman in the history of this diocese). Of the seminarians two were women, and of the university students two were women. (During our first week of class there were four Union students and three Union staff members; in the second week, one student and one staff member beside myself.)
As a collective these people are a very impressive bunch. They are motivated and mature. Quick witted and keenly analytical, they also have a fine sense of humor. The measure of their courage is very high, and they bring with them an amazing range of experience. The older priests have both a toughness and grace about them, reflecting their impressive track record of service under very difficult circumstances. The younger priests are energetic and serious minded, with a number of them already carrying huge responsibilities. With one exception, the students are all in their 20s. There are over 100 others on the waiting list to be admitted to the seminary, which does not have enough funds to accept any more (the seminary has no paid faculty, a small dormitory, and one combination classroom and chapel). The students and younger priests defer in many things to the older priests, but are not inhibited from participating actively in class discussion.
There is a very strong commitment to working for social justice at the parish level in every person in the class. Almost all of the parishes already have very impressive educational and health projects in place. The class members’ sensitivity to social justice issues at the local level is impressive, and the courage to take on new projects at great personal cost very impressive. These people are deeply devoted Christians, and generally overworked (one particular priest is responsible for 19 churches). Macro-analysis of socio-economic problems, including Haiti’s devastating poverty, is not strongly articulated, however. And, although their analytical abilities are superior, their theological acumen is inhibited by the lack of availability of current literature and scholarly resources. It could be that the long national history of political oppression of activist clergy also acts as a drag on explicit articulation of theological macro-analysis. And/or their deep spiritual devotion and long experience of being embattled on several fronts also may discourage theological experimentation. In this group, however, I can see very little of the cynicism, depression, imperiousness, and territorialism that is exhibited in some segments of U.S. clergy.
The group as a whole exhibits strong Episcopalian loyalties, and has a refreshing mix of high and low church orientations. These people are proud of being Episcopalian. And, although I myself am not Episcopalian, I too am proud of them as Episcopalians. The Episcopalian church in Haiti has an impressive record in almost all sectors of its life at least equal to anything I have seen anywhere churchwise. This denomination has a nationwide reputation for its commitment to social justice. It is a primary funder and promoter of Haitian arts. It is a leading force in both education and health throughout the whole country. In a country with one of the highest unemployment rates in the world, the Episcopalian church here has large and impressive job training projects. The connection these churches have to American Episcopalians is strong, but the self-governance of the Haitian church is complete and impressive. Episcopalians here are leading advocates of women’s ordination, and a recent national church figure attacked homophobia in a major national newspaper. The participants in these courses were comfortable and energized in their Episcopalian-ness.
It has been an honor to work with this group. Their thirst for additional theological resources is strong, and could certainly precipitate another step in their own contributions to the empowerment of their people.

Hal Taussig

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