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hi thank you so much for joining me I'm

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John lazur and this is a presentation in

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my series on Tufts religious history

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today I want to talk a little bit about

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the university chaplaincy the

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reinstitution of the University Chapel

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student office and its role in

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developing a space for ethical

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leadership on campus right you can see a

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clip from the 10 o'clock news station in

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Boston in the 1980s covering a student

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sit-in of Ballou Hall during the South

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African divestment movement

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um which I'll talk about a little bit

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more later on but I just wanted to use

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that clip to frame this presentation

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because I see the university chaplaincy

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and the university chaplain's role in

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the student-led movements for justice is

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being really integral to the embodiment

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and realization of the office's vision

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and Mission so first of all I want to

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start with

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introducing Jean Mayer Jean Mayer was

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appointed as the 10th President of Tufts

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University in 1976 and he is sometimes

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credited with being one of the turning

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points for transitioning Tufts from a

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sleepy New England College into a

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outstanding University with an

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international presence and reputation

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and Jean Mayer's accomplishments and

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achievements were wide-ranging across

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all of the campuses of Tufts expanding

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the professional programs and developing

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an international presence with the Tufts

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and Talloires campus

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but I want to focus specifically on John

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Mayer's commitment to two things

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um one was a notion of an international

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Democratic order and the other was the

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role of religion in achieving that so

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first it's worth noting that Jean Mayer

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fought in World War II as part of the

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French Freedom Army against Fascism and

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as one of his friends gershoff writes

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Meyer

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it was his duty to help build a peaceful

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and prosperous International order it's

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a compliment to this uh time in war

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against fascism and so this notion of

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democracy that he was bringing with him

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first as an academic and a researcher

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and eventually as the president of

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Tufts university was really integral

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in the kind of changes and programs that

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he pushed for during his time the other

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piece that I want to bring in here is

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from Robert Bella's American School

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religion and in particular it's Bella's

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notion of this third time of trial which

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is 1960s and 70s in the United States

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precisely when Jean Mayer is coming to

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prominence and then to accept the

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position at Tufts University but Bella

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describes this time of trial as the

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problem of responsibility

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evolutionary world a world that we as

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United States have already attained

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Americans have from the beginning been

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aware of the responsibility and the

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significance our Republican experiment

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has for the whole world

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and I think putting these quotations in

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conversation it becomes sort of clear

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how

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um the role of religion was really

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integral

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even though that might be in the sense

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of the Civil religion in the United

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States but really integral to John

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Mayer's vision of a democratic World

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Order and the question that I'm really

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raising here is what is the role of

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religion

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or

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60s what is the role at a religion at

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Tufts as it's just to becoming this

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internationally renowned school and a

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space for

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an advancement of a moral idea of the

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future

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and if there's anyone

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um

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well first I guess let's talk a little

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bit about how mayor envisioned

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the Japanese so he came into Tufts at a

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time when they faculty and students and

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staff were resisted to religion just a

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few years earlier less than a decade

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tested close to Divinity School and

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there was sort of an acceptance as Saul

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Goodman puts it that religion was in the

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past and people didn't really want to re

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invest in religious leadership because

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they feared that this might bring Tufts

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back to its earlier roots and sort of

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this sleepy College reputation

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however Jean Mayer had a different

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understanding of the role of religion on

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a liberal arts campus and for Tufts in

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his mind a university without a chaplain

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is a college without a soul and so this

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puts the role of a university chaplain

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precisely at the center of the identity

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of University dictating its

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how it makes meaning and how it responds

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to moral crises across campus and across

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the world and in 1984 job description

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for the University chaplain it describes

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one of their roles just this is just a

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segment of it but as the provision of

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spiritual moral and ethical leadership

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for the University and one of the things

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that I want to really point to in this

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description is this notion of ethical

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leadership but also that it is for this

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University this notion of a larger

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community

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and as Robert Bullock uh Reverend who

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was part of the visiting committee that

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envisioned the new institutionalization

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of the university chaplaincy in the

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1970s as he put it the making of a moral

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Community is not merely making the

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individuals moral

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and so this sentiment is reflected a

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decade later in this job description in

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this notion of the University this is

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more than just helping students find

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their own ethical or moral compass more

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than just being a conscience for the top

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administrators or for working with

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faculty know this was really about

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developing a university community that

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is leaning into these Notions of

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spiritual or moral or ethical leadership

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and

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a core part of this University chaplain

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model was having a university

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chaplaining to accomplish all that and

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if there's one person that accomplished

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that at Tufts it was reverenced by the

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clinic Scotty McClennan came to Tufts

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sort of out of a series of coincidences

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in 1984.

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um and he brought with him this ethos of

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engaging with moral questions as part of

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his chaplaincy and at every time I

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talked to someone during my oral history

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interviews and I asked them to describe

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Scotty they inevitably would describe

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him through a reference to Doonesbury

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Scotty was roommates with Gary Trudeau

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the author and illustrator of Doones-

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bury while they were at Yale together

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but it was particularly this description

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of the character reverence Scott Sloan

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right in frame two you can see him

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describe himself as quote the fighting

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young priest who can talk to the young

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and in fact this character of Reverend

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Scott Sloan is a combination of Reverend

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McLennan who was a good friend of Gary

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Trudeau and

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the university chaplain while they were

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at Yale

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um Sloan coffin Reverend Sloan coffin

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and I think the important part here is

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the fact that many of the people I

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talked to referenced this character as a

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way of describing Scotty I think that

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speaks to the fact that Scotty really

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did Lean in and embody this notion of

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fighting young priesthood and talk to

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the young while he was tell us and

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there's two ways that I think he did

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that that really stood out to me and

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also to the people that I was talking to

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first it's showing up and supporting

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movements for justice for Scotty this

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was a core part of the role of the

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university chaplaincy on campus and he

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made sure to be present to get out of

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the you out of God chapel and into the

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community connecting with cities but it

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was also really like a theologically

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important piece for him as a Unitarian

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University first list Minister he was

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really explicit with me when I talked to

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him of how core this activist and

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moralistic

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impetus was for him

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it also aligns very well with how Robert

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Bella describes American Civil religion

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that in American religion at least since

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the early 19th century there has been a

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focus on this activist moralistic or

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social aspects of religion

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and I think this is really true for when

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Scotty was moving into the university

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traveling position and connected with

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students the kind of ethical and

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religious leadership that touch was

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looking for was precisely this Focus or

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this social focused uh Ministry the

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other part that I think is really

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important to note and I will touch on

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more later in a later presentation but

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that Scotty was one of the first people

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to lean into a notion of a multi-faith

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championship and specifically one that

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exceeded the judeo-christian precedent

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so when somebody was appointed as

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University chaplain there was two other

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chaplains there was a Catholic chaplain

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and a Jewish chaplain and there was sort

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of an assumption that the university

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chaplain then and according to the

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Universalist roots of the uni of Tufts

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University the university chaplain would

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serve the Protestant community

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however for Scotty that wasn't the job

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of the University chaplain the

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university chaplain was really there to

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serve everyone in the Tufts community

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and part of that was Building Bridges

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and relationships with non-Christian or

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non-jewish communities and here we see a

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quote from an early member of the Muslim

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Community at Tufts describing Scotty as

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the first one to actually reach across

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the bridge of religious difference and

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develop a relationship and I think

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that's really significant as a moment

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but also as the university chaplaincy

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continued to develop these relationships

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Beyond this sort of expected religious

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communities was really important to the

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office and to the kind of community that

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would emerge at Tufts I want to go back

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and focus in on a few moments um there

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are a few movements really for justice

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in which Scotty McClennan and the

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university chaplaincy were really deeply

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involved so the first one as I mentioned

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earlier is the South African divestment

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movement and at Tufts this really picked

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up in the 1970s and there was a few

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demonstrations and a student

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organization that was constructed to

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demand the Tufts divest from companies

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operating in South Africa under the

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apartheid regime and it gained a little

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bit of traction but the trustees

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only agreed to a very minor a partial

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partial divestment and it wasn't really

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until the mid 19 early to mid 1980s when

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this took

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um

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gained more momentum and students

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started rallying around this cause again

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and at right we see the clip again of

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the student occupation of Ballou Hall in

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1985 spring of 1985 with a sign that

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renames the hall Biko Hall in memory and

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honor of Steve Biko an anti-apartheid

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activist who was killed

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in the late 1970s but this demonstration

280
00:10:40,019 --> 00:10:45,420
was a really big point a big flash point

281
00:10:42,540 --> 00:10:46,680
for the movement on campus and evidenced

282
00:10:45,420 --> 00:10:49,079
by the

283
00:10:46,680 --> 00:10:51,420
news coverage of the day

284
00:10:49,079 --> 00:10:53,339
um or the few days when student students

285
00:10:51,420 --> 00:10:55,740
occupied Ballou Hall it was a really

286
00:10:53,339 --> 00:10:58,019
important moment in this movement but I

287
00:10:55,740 --> 00:11:01,320
want to focus on a few pieces that came

288
00:10:58,019 --> 00:11:03,180
just before this occupation in

289
00:11:01,320 --> 00:11:05,640
particular

290
00:11:03,180 --> 00:11:07,500
as Rob McMillan who was a student leader

291
00:11:05,640 --> 00:11:08,940
in this movement describes it there was

292
00:11:07,500 --> 00:11:10,980
a moment when the students gathered in

293
00:11:08,940 --> 00:11:13,560
Goddard Chapel to listen to Michael

294
00:11:10,980 --> 00:11:15,779
Obadiah a good friend of Rob McMillan

295
00:11:13,560 --> 00:11:18,420
but also the president of the

296
00:11:15,779 --> 00:11:19,980
TCU Senate as well as an active member

297
00:11:18,420 --> 00:11:23,339
of Tufts Hillel

298
00:11:19,980 --> 00:11:24,899
and Mike Rob described Michael in the

299
00:11:23,339 --> 00:11:26,640
Pulpit giving the history of the

300
00:11:24,899 --> 00:11:29,220
movement talking about where they've

301
00:11:26,640 --> 00:11:31,380
come from and what they're doing now

302
00:11:29,220 --> 00:11:34,320
um sort of leading up to this sit-in and

303
00:11:31,380 --> 00:11:36,360
the boycotts that were to come and quote

304
00:11:34,320 --> 00:11:37,920
I remember just thinking this is what

305
00:11:36,360 --> 00:11:39,779
this place is for

306
00:11:37,920 --> 00:11:41,579
and I think this is really important as

307
00:11:39,779 --> 00:11:43,860
a description of Goddard chapel and

308
00:11:41,579 --> 00:11:45,839
invocation of this shared Sacred Space

309
00:11:43,860 --> 00:11:48,060
because

310
00:11:45,839 --> 00:11:49,860
for many students right Goddard Chapel

311
00:11:48,060 --> 00:11:52,019
did not necessarily offer a religious

312
00:11:49,860 --> 00:11:54,959
home even for Rob this was not a space

313
00:11:52,019 --> 00:11:56,940
of religious community and yet the

314
00:11:54,959 --> 00:11:59,040
university chaplaincy had created a

315
00:11:56,940 --> 00:12:00,779
space in which students could gather and

316
00:11:59,040 --> 00:12:03,000
organize and sort of connect to the

317
00:12:00,779 --> 00:12:05,519
roots of the movement in anticipation of

318
00:12:03,000 --> 00:12:07,980
one of these large demonstrations

319
00:12:05,519 --> 00:12:09,959
this also Echoes a lot of what an early

320
00:12:07,980 --> 00:12:12,240
member of the Muslim Community described

321
00:12:09,959 --> 00:12:13,260
because for them Goddard Chapel did not

322
00:12:12,240 --> 00:12:14,940
offer

323
00:12:13,260 --> 00:12:17,640
um or did not meet their religious needs

324
00:12:14,940 --> 00:12:20,459
it does not an appropriate place for

325
00:12:17,640 --> 00:12:22,079
Muslim prayer to take place and instead

326
00:12:20,459 --> 00:12:24,300
he describes it as only significant

327
00:12:22,079 --> 00:12:26,760
because Scotty was there and because it

328
00:12:24,300 --> 00:12:28,980
offered a safe place to talk like a

329
00:12:26,760 --> 00:12:31,019
center for student conversation and it

330
00:12:28,980 --> 00:12:33,180
added this layer of protection for

331
00:12:31,019 --> 00:12:36,000
students that were looking to find

332
00:12:33,180 --> 00:12:38,519
like-minded peers or to organize

333
00:12:36,000 --> 00:12:40,320
movements against the existing

334
00:12:38,519 --> 00:12:42,959
Administration and push them towards

335
00:12:40,320 --> 00:12:44,000
different stances and I think this sort

336
00:12:42,959 --> 00:12:46,920
of

337
00:12:44,000 --> 00:12:49,800
moral and political and social Nexus

338
00:12:46,920 --> 00:12:52,200
that Dr Chapel offered was also in line

339
00:12:49,800 --> 00:12:54,959
with how Scotty envisioned the space

340
00:12:52,200 --> 00:12:56,100
that as a center for all faiths a notion

341
00:12:54,959 --> 00:12:57,899
that I will get into in a later

342
00:12:56,100 --> 00:12:59,880
presentation but as a center for all

343
00:12:57,899 --> 00:13:01,740
faiths it was a center for the

344
00:12:59,880 --> 00:13:03,540
University and it should be quote the

345
00:13:01,740 --> 00:13:05,820
meeting house a place where everyone

346
00:13:03,540 --> 00:13:07,260
feels welcome and so invoking this

347
00:13:05,820 --> 00:13:10,320
notion of a New England Meeting House

348
00:13:07,260 --> 00:13:11,519
the meeting of political and social and

349
00:13:10,320 --> 00:13:12,300
religious

350
00:13:11,519 --> 00:13:15,720
um

351
00:13:12,300 --> 00:13:17,459
communities Scotty is re-envisioning the

352
00:13:15,720 --> 00:13:20,060
limits of Goddard Chapel in a way that

353
00:13:17,459 --> 00:13:23,639
would align it with this contemporary

354
00:13:20,060 --> 00:13:25,320
political movement on campus

355
00:13:23,639 --> 00:13:27,480
the next movement that I want to talk

356
00:13:25,320 --> 00:13:30,959
about is the sanctuary movement

357
00:13:27,480 --> 00:13:34,500
and this emerged also in the 1980s

358
00:13:30,959 --> 00:13:38,040
as a collection of religious communities

359
00:13:34,500 --> 00:13:40,019
across the U.S responding to a wave of

360
00:13:38,040 --> 00:13:42,240
refugees and Asylum Seekers that were

361
00:13:40,019 --> 00:13:45,899
fleeing from U.S American interventions

362
00:13:42,240 --> 00:13:47,940
in Central America primarily

363
00:13:45,899 --> 00:13:50,959
um refugees coming from El Salvador

364
00:13:47,940 --> 00:13:54,000
Honduras and Guatemala

365
00:13:50,959 --> 00:13:55,380
and because the situations in those

366
00:13:54,000 --> 00:13:57,779
countries have been extremely

367
00:13:55,380 --> 00:14:01,860
destabilized by U.S American Military

368
00:13:57,779 --> 00:14:03,899
and economic interventions and

369
00:14:01,860 --> 00:14:06,660
religious communities across the U.S

370
00:14:03,899 --> 00:14:08,880
organized together to offer Sanctuary to

371
00:14:06,660 --> 00:14:10,560
these refugees whether that was places

372
00:14:08,880 --> 00:14:13,740
for them to stay

373
00:14:10,560 --> 00:14:16,260
um and to be protected from

374
00:14:13,740 --> 00:14:18,660
police action or

375
00:14:16,260 --> 00:14:21,959
um to support them in Immigration Court

376
00:14:18,660 --> 00:14:23,700
and at tough students asked why isn't

377
00:14:21,959 --> 00:14:26,160
Goddard Chapel a sanctuary this should

378
00:14:23,700 --> 00:14:27,779
be a sanctuary however the

379
00:14:26,160 --> 00:14:28,459
administration the trustees and the

380
00:14:27,779 --> 00:14:31,980
president

381
00:14:28,459 --> 00:14:34,320
decided that the potential criminal and

382
00:14:31,980 --> 00:14:36,660
financial liabilities were too much for

383
00:14:34,320 --> 00:14:39,420
the University to bear and instead

384
00:14:36,660 --> 00:14:41,399
Scotty established a sanctuary support

385
00:14:39,420 --> 00:14:44,579
Pulpit from Goddard chapel and so this

386
00:14:41,399 --> 00:14:46,740
entailed bringing refugees to campus to

387
00:14:44,579 --> 00:14:48,839
the Chapel to share their story and

388
00:14:46,740 --> 00:14:50,940
offer a space of prophetic witness so

389
00:14:48,839 --> 00:14:52,260
that other members of the Tufts

390
00:14:50,940 --> 00:14:56,339
Community could engage with them

391
00:14:52,260 --> 00:14:58,740
firsthand and this was a common part of

392
00:14:56,339 --> 00:15:01,019
the movement sort of invoking this idea

393
00:14:58,740 --> 00:15:03,600
of prophetic witness and allowing people

394
00:15:01,019 --> 00:15:05,820
to share their stories firsthand another

395
00:15:03,600 --> 00:15:07,980
really important part of the sanctuary

396
00:15:05,820 --> 00:15:09,000
movement at Tufts was the connections

397
00:15:07,980 --> 00:15:11,279
that it

398
00:15:09,000 --> 00:15:13,920
highlighted between

399
00:15:11,279 --> 00:15:15,660
the Underground Railroad and this

400
00:15:13,920 --> 00:15:17,160
contemporary movement for sanctuary and

401
00:15:15,660 --> 00:15:19,380
this was something that actually came up

402
00:15:17,160 --> 00:15:20,820
in the movement elsewhere this Coral or

403
00:15:19,380 --> 00:15:22,880
this connection between the sanctuary

404
00:15:20,820 --> 00:15:25,139
movement and prior

405
00:15:22,880 --> 00:15:27,300
movements like the Underground Railroad

406
00:15:25,139 --> 00:15:29,100
but at Tufts it became focused on this

407
00:15:27,300 --> 00:15:30,420
the site of the Stearns estate and

408
00:15:29,100 --> 00:15:33,480
there's a lot that can be said about the

409
00:15:30,420 --> 00:15:35,220
Sterns family and the Stearns estate but

410
00:15:33,480 --> 00:15:38,279
in particular

411
00:15:35,220 --> 00:15:40,139
this was a moment and a space in which

412
00:15:38,279 --> 00:15:42,300
Scotty McClennan as well as some other

413
00:15:40,139 --> 00:15:44,699
staff members at the University decided

414
00:15:42,300 --> 00:15:47,100
to mark this tradition of sanctuary at

415
00:15:44,699 --> 00:15:49,560
Tufts drawing a connection between the

416
00:15:47,100 --> 00:15:51,779
Stearns estate which had served for

417
00:15:49,560 --> 00:15:53,339
a number of years as a Haven for slaves

418
00:15:51,779 --> 00:15:54,420
escaping

419
00:15:53,339 --> 00:15:56,339
um

420
00:15:54,420 --> 00:15:59,100
through the Underground Railroad and

421
00:15:56,339 --> 00:16:01,740
this current movement for Sanctuary for

422
00:15:59,100 --> 00:16:03,300
Central Americans and I think what is

423
00:16:01,740 --> 00:16:05,100
really important here is the way that

424
00:16:03,300 --> 00:16:06,899
the university chaplaincy and Scotty

425
00:16:05,100 --> 00:16:09,360
included were able to draw connections

426
00:16:06,899 --> 00:16:12,180
between historical precedent at Tufts

427
00:16:09,360 --> 00:16:13,920
and contemporary political movements and

428
00:16:12,180 --> 00:16:15,240
this was actually a really common thing

429
00:16:13,920 --> 00:16:18,060
that

430
00:16:15,240 --> 00:16:20,760
people would look back to earlier

431
00:16:18,060 --> 00:16:23,100
moments um of moral or ethical decision

432
00:16:20,760 --> 00:16:25,320
making and say this is where tops

433
00:16:23,100 --> 00:16:26,880
tradition is and so this notion of a

434
00:16:25,320 --> 00:16:29,220
tradition of sanctuary I think is really

435
00:16:26,880 --> 00:16:31,260
important in understanding how ethical

436
00:16:29,220 --> 00:16:33,060
leadership was developed and embodied at

437
00:16:31,260 --> 00:16:35,399
Tufts during this period

438
00:16:33,060 --> 00:16:37,680
the third and final mint that I want to

439
00:16:35,399 --> 00:16:42,360
look at is just a few demonstrations for

440
00:16:37,680 --> 00:16:44,220
in support of financial aid in the 1990s

441
00:16:42,360 --> 00:16:48,000
this was a period when tops was

442
00:16:44,220 --> 00:16:51,000
threatening to end their policy of need

443
00:16:48,000 --> 00:16:53,100
blind Admissions and Scotty McClennan

444
00:16:51,000 --> 00:16:54,420
organized with students to speak out in

445
00:16:53,100 --> 00:16:56,279
favor of

446
00:16:54,420 --> 00:16:59,220
financial aid and to make sure that

447
00:16:56,279 --> 00:17:01,380
Tufts was upholding their commitment to

448
00:16:59,220 --> 00:17:03,959
um welcoming a diverse student body onto

449
00:17:01,380 --> 00:17:05,760
campus and here Scotty McClennan has

450
00:17:03,959 --> 00:17:08,220
quoted in the Tufts daily at a rally

451
00:17:05,760 --> 00:17:09,540
with thousands of or over a thousand

452
00:17:08,220 --> 00:17:10,439
students

453
00:17:09,540 --> 00:17:13,559
um

454
00:17:10,439 --> 00:17:17,339
looked back to earlier history of Tufts

455
00:17:13,559 --> 00:17:20,640
and citing a trustee committee report

456
00:17:17,339 --> 00:17:23,040
from almost 100 years prior he described

457
00:17:20,640 --> 00:17:24,600
Tufts as quote a poor man's college and

458
00:17:23,040 --> 00:17:27,059
here again we see this notion of

459
00:17:24,600 --> 00:17:29,120
historical continuity as the moral

460
00:17:27,059 --> 00:17:32,400
grounding point or

461
00:17:29,120 --> 00:17:35,100
launching Point really for

462
00:17:32,400 --> 00:17:38,940
um critiques and invocations of ethical

463
00:17:35,100 --> 00:17:40,919
leadership and in response to this

464
00:17:38,940 --> 00:17:42,660
um particular demonstration President

465
00:17:40,919 --> 00:17:46,140
Jean Mayer expressed a lot of

466
00:17:42,660 --> 00:17:48,120
unhappiness with Scotty so here Scotty

467
00:17:46,140 --> 00:17:50,160
shares a little story of how Meyer

468
00:17:48,120 --> 00:17:52,500
summoned him up to his office and called

469
00:17:50,160 --> 00:17:54,179
him a demagogue effect

470
00:17:52,500 --> 00:17:56,160
um in that in this language in that

471
00:17:54,179 --> 00:17:57,960
language and mayor continued and said

472
00:17:56,160 --> 00:18:00,179
that quote you have no right to be out

473
00:17:57,960 --> 00:18:02,280
organizing you have no right to be out

474
00:18:00,179 --> 00:18:04,260
with a megaphone organizing against us

475
00:18:02,280 --> 00:18:06,240
in front of the new Hollywood state

476
00:18:04,260 --> 00:18:08,220
and so here we see the kind of

477
00:18:06,240 --> 00:18:10,919
resistance that

478
00:18:08,220 --> 00:18:12,780
students and Scotty faced from the

479
00:18:10,919 --> 00:18:15,780
administration and it might be worth

480
00:18:12,780 --> 00:18:19,320
noting that in response to the earlier

481
00:18:15,780 --> 00:18:20,820
movements that I was talking about the

482
00:18:19,320 --> 00:18:23,100
um South African divestment movement

483
00:18:20,820 --> 00:18:24,179
faced really uh

484
00:18:23,100 --> 00:18:26,100
strict

485
00:18:24,179 --> 00:18:28,679
um opposition from the administration as

486
00:18:26,100 --> 00:18:30,960
they tried to shut down these sins and

487
00:18:28,679 --> 00:18:32,400
the other movements like that whereas

488
00:18:30,960 --> 00:18:34,140
the sanctuary movement though the

489
00:18:32,400 --> 00:18:36,000
administration pushed back against the

490
00:18:34,140 --> 00:18:37,020
more radical suggestions at the

491
00:18:36,000 --> 00:18:39,660
beginning they were actually quite

492
00:18:37,020 --> 00:18:41,460
supportive and Jean Mayer was part of

493
00:18:39,660 --> 00:18:44,100
the dedication ceremony for the plaque

494
00:18:41,460 --> 00:18:46,020
but there was this sort of

495
00:18:44,100 --> 00:18:47,580
gradient of support from the

496
00:18:46,020 --> 00:18:49,440
administration even though Jean Mayer

497
00:18:47,580 --> 00:18:51,960
was the one who insisted that the

498
00:18:49,440 --> 00:18:53,640
university chaplaincy as the soul of the

499
00:18:51,960 --> 00:18:55,860
University was a really important part

500
00:18:53,640 --> 00:18:57,960
of the liberal arts campus and Community

501
00:18:55,860 --> 00:18:59,580
there were limitations to that there

502
00:18:57,960 --> 00:19:01,440
were limits to what he would be willing

503
00:18:59,580 --> 00:19:04,860
to support when it came to direct

504
00:19:01,440 --> 00:19:06,179
criticisms of University's stances

505
00:19:04,860 --> 00:19:08,400
um and I think that's a really important

506
00:19:06,179 --> 00:19:09,840
part of understanding what Scotty was

507
00:19:08,400 --> 00:19:11,820
pushing for in terms of ethical

508
00:19:09,840 --> 00:19:13,320
leadership the other thing that I want

509
00:19:11,820 --> 00:19:15,419
to mention as I talked about Goddard

510
00:19:13,320 --> 00:19:18,059
Chapel as sort of an optimistic space

511
00:19:15,419 --> 00:19:20,580
for students to gather is the way that

512
00:19:18,059 --> 00:19:22,980
that physical space impeded this vision

513
00:19:20,580 --> 00:19:23,720
for ethical leadership and a multi-faith

514
00:19:22,980 --> 00:19:25,740
university

515
00:19:23,720 --> 00:19:28,020
for those of you that haven't been

516
00:19:25,740 --> 00:19:29,400
inside Goddard Chapel this is what it

517
00:19:28,020 --> 00:19:30,840
looks like

518
00:19:29,400 --> 00:19:32,580
um this is a view from the balcony

519
00:19:30,840 --> 00:19:35,580
looking forward towards the altar we

520
00:19:32,580 --> 00:19:37,500
have an altar bright chandelier is a

521
00:19:35,580 --> 00:19:40,799
high vaulted wood ceiling plush red

522
00:19:37,500 --> 00:19:44,340
carpet pews and organ in the corner

523
00:19:40,799 --> 00:19:46,980
and of course the most notable stained

524
00:19:44,340 --> 00:19:49,799
glass of Saint Paul on the front with a

525
00:19:46,980 --> 00:19:52,440
book and sword and more stained glass on

526
00:19:49,799 --> 00:19:55,799
all the walls around and

527
00:19:52,440 --> 00:19:57,660
this is not a welcoming space inherently

528
00:19:55,799 --> 00:19:58,919
there's a lot to this space

529
00:19:57,660 --> 00:20:00,840
um that I'm going to talk about in the

530
00:19:58,919 --> 00:20:03,120
next presentation so I won't get ahead

531
00:20:00,840 --> 00:20:06,120
of myself but I just want to end on a

532
00:20:03,120 --> 00:20:09,360
quote from Sarah klugish a student who

533
00:20:06,120 --> 00:20:12,179
graduated in 1994 but she describes this

534
00:20:09,360 --> 00:20:15,000
this space this structure of Goddard

535
00:20:12,179 --> 00:20:16,559
Chapel that looks like a church smells

536
00:20:15,000 --> 00:20:19,320
like a church and feels like a church

537
00:20:16,559 --> 00:20:20,940
and it can still feel alienating to a

538
00:20:19,320 --> 00:20:23,100
lot of people who have not been welcomed

539
00:20:20,940 --> 00:20:25,620
by a church during their life and so

540
00:20:23,100 --> 00:20:28,080
while she is resisting calling Goddard

541
00:20:25,620 --> 00:20:30,900
Chapel a church outright

542
00:20:28,080 --> 00:20:32,880
um there is a lot of structural and

543
00:20:30,900 --> 00:20:34,679
social limitations to this space and I

544
00:20:32,880 --> 00:20:37,260
think that is also important to consider

545
00:20:34,679 --> 00:20:39,000
in terms of what Goddard Chapel could

546
00:20:37,260 --> 00:20:41,400
offer to these student-led movements for

547
00:20:39,000 --> 00:20:43,440
justice and also sort of infecting

548
00:20:41,400 --> 00:20:45,240
somebody mclennan's role

549
00:20:43,440 --> 00:20:46,919
um as someone whose office was in God or

550
00:20:45,240 --> 00:20:49,320
Travelers spent a lot of time and got

551
00:20:46,919 --> 00:20:51,539
her Chapel what did it mean that he was

552
00:20:49,320 --> 00:20:53,460
invested in coming out and standing in

553
00:20:51,539 --> 00:20:55,679
front of the blue Hall with a megaphone

554
00:20:53,460 --> 00:20:57,539
so I will leave this presentation there

555
00:20:55,679 --> 00:20:58,860
and I hope to see you in the next one

556
00:20:57,539 --> 00:21:00,419
they're talking a little bit more

557
00:20:58,860 --> 00:21:03,860
specifically about the Sacred Space on

558
00:21:00,419 --> 00:21:03,860
top of campus thank you