The Rev. Joseph J. Driscoll on heeding
the signs of the times
(Editors Note: Out of respect
for Father Driscoll’s position
as past president and CEO of NACC,
we have chosen to print this article
in its entirety, knowing that it
exceeds our editorial policy word-count
limit.)
A
View from Above
Riding a tour bus
in New York City recently, a mother
and daughter from Alaska were seated
behind me and chatting excitedly
about their first trip to the “Big
Apple.” Unable to contain their enthusiasm,
they soon drew a group of us into
the conversation about the sights
and the sounds of the city.
“The best thing we did was take
a helicopter ride above the city
yesterday,” said the mother.
“Was it scary?” inquired a nervous
passenger who at the prospect seemed
ready to bite her nails.
“I thought it would be – maybe it
was a little bit at the beginning
– but once you see the world from
up there, everything is so different,”
the daughter responded excitedly.
“Oh, I would recommend it to anyone,”
the mother agreed. “You don’t just
see Manhattan, but you see the East
River, the Hudson, the green hills,
the bridges, the connecting boroughs.
(pause) The view from up there seems
to go on forever.”
I smile with this story of the view
from a helicopter since that was
the metaphor that Mary Hassett, a
healthcare strategist and former
NACC board member, used to describe
the process of strategic planning.
You need to go way up and look way
out, and from there do your planning
for your preferred future.
I have been off the constantly moving
sidewalk, and out of the sometimes
stalled traffic within the city of
pastoral care, counseling and education
for nearly 10 months now. That was
where I lived in national leadership
for as many years. And for full disclosure
for this article, I have had no conversation
with any of the participants in the
work of the Council of Collaboration,
and no knowledge of what has happened
in the process since I left the Council.
So recently I got in the helicopter
to view the profession that I so
love with the leisure of a tourist.
And the world does look quite different,
and with the distance of time and
space for reflection, the view does
seem to go on forever.
And for what it’s worth, here is
what I see.
I see the six major pastoral care,
counseling and education organizations
in North America agreeing to one
code of ethics for the profession.
I see these same organizations formulating
one set of universal standards for
each particular specialty in the
profession – pastoral care, counseling
and education. That’s already been
agreed upon, at least in theory,
last I knew.
But a little further out, I see
the development of one spiritual
assessment instrument. One and only
one instrument, that any pastoral
care professional can hold up at
any meeting with any allied healthcare
professional and say, “This is the
measure that we begin our assessment
with.” Such an instrument could also
include questions/measures specific
to a particular setting such as long
term care, hospice etc. But only
one instrument, period.
The product of such a vision: one
clear set of documents (code of ethics,
standards, policies and procedures,
a spiritual assessment tool, charting
guidelines, certification and accreditation
processes).
And oh, look even further out! Believe
it or not, I can see one organization,
with one office, in one city, with
one voice.
How many times in how many trips
to Washington, DC over the years
have I walked by the glass and steel
landmarks (known to people like me
only from a stroll on the sidewalk)
of the National Pilots Association
or the National Homebuilders Association?
Why couldn’t we have people walking
by our 12-story building? The American
Occupational Therapy Association
has such a building in Bethesda,
Maryland, just outside Washington,
DC. I know because I took their elevator
up to the 12th floor. I remember
thinking, “Can there be that many
occupational therapists?”
Are there as many chaplains as occupational
therapists? If not, why not? And
how come they have this prominent
building?
We could have our building if the
six major pastoral care, counseling
and education organizations coalesced
into a profession. And occupational
therapists, and pilots and homebuilders
could walk by the American Association
for Pastoral Care, Counseling and
Education and know us without ever
walking over the threshold of our
glass and steel landmark.
And with the strength of a new organization
perhaps we could reach out to invite
in the untold others who use the
title “chaplain,” and who are hired
for positions throughout the U.S.
and Canada, but who have little or
no training and no recognized professional
credentials. Or to reach out to state
legislatures and licensing boards
and define clearly who we are and
what we stand for with a voice from
the structure.
Such a forward-looking view might
strategically address in a constructive
way a longstanding problem of credentialing
that keeps us from fully becoming
a profession.
I have spoken to literally hundreds
of healthcare organizations during
the last dozen years representing
our “profession.” And I have continued
to do so since leaving my position.
The truth is that we are not universally
known.
For example, I recently co-presented
a workshop at a national meeting
with a physician on spiritual care
to a packed room of mostly palliative
care physicians, who to my chagrin
had minimal experience of chaplains
or pastoral care, and who thought
that spiritual care was the ancillary
work of visiting outside clergy.
If we are going to thrive, even
survive, we better go way up and
way out into a wider world view.
The product of such a vision: one
locus and one focus for the profession
(one organization, one office, one
staff, one voice).
And dare we look further out?
Ever since we joined in collaboration
with our Northern sisters and brothers
in Canada (CAPPE/ACPEP), I have been
thinking (with not a little guilt)
about our sisters and brothers south
in Mexico who, lest we forget, are
also part of North America! Do the
chaplains there even have an organization?
And how about looking a little further
south in our own hemisphere?
If NAFTA can open borders to people
for opportunities economically, then
can a newly constituted pastoral
care organization from the same Washington,
DC area open borders to people for
opportunities spiritually?
And let’s go higher up and look
further out (Why not, we’ve come
this far!). In a global society with
a global economy, and a now shared
threat to global security, pastoral
care needs to be viewed from a global
perspective.
Some of our organizations have been
crossing the waters geographically
for years – to Ireland, the Philippines,
Tanzania, Japan, to name but a few
– and others culturally to new peoples
in the pastoral care world both here
and abroad – most recently our Muslim
and Hindu brothers and sisters.
These are the ones who first come
as students, and who then want to
bring back the professional training
and credentialing processes we have
developed into their cultural and
religious environs.
But our efforts at globalization
of pastoral care resources are comparatively
tiny. In 1999, for example, the Vatican
invited all known Catholic chaplain
organizations in the world to a summit
meeting in Rome. Of the 193 nations
worldwide, only 28 known organizations
were in attendance, and then with
a great disparity in terms of organizational
and professional development.
If we can bring ourselves together
with lesser diversity in our little
borough in the Northern hemisphere,
then perhaps we can impact the many
of greater diversity across continents
and cultures. Can you imagine the
participation of our members working
on task forces out of one office,
slowly but assuredly creating a global
world for pastoral care, counseling
and education for all God’s people?
The product of such a vision: spiritual
care for all people in need across
continents and cultures, giving and
receiving the riches of wisdom and
faith coming from the South and the
North, the East and the West.
I have learned one important lesson
that I believe applies to us as both
individuals and communities. If it
is the right thing to do – if the
vision, values and mission are truly
of God in this time and age – then
we can overcome the challenges in
making it happen. We can turn the
mourning of all that we will lose
down in our neighborhood, into the
dancing of a larger, more inclusive,
richer world high up above.
But there goes the neighborhood.
There goes AAPC, ACPE, APC, CAPPE/ACPEP,
NACC and NAJC. There goes the street
that I grew up on, the buses I have
learned to travel, and the place
I call home.
All of us in leadership – myself
very much included – have at a given
time resisted change especially when
it involved something we hold dear,
while at another given time, we have
risen high up and looked far out,
and embraced change with courage
in the face of what we hold dear.
Is it the right thing to do? Are
we heeding the “signs of the times?”
Can we ask the one God of many names
for that gift of courage this time?
It’s a different view above the
city. Even tourists who move between
buses and helicopters know that.
The Rev. Joseph J. Driscoll, former
president and CEO of the National Association
of Catholic Chaplains, was a founding
member and the first chair of the Council
on Collaboration.
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Education & Research |
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Rabbi Bonita E. Taylor & Rabbi
Dr. David J. Zucker on
the Jewish High Holy
Days
May
It Be A Good Year
The Jewish High Holy
Days are a time to repent,
seek forgiveness, and
change behavior. [1]
This time calls for thoughtful
reflection of deeds –past
and future. None of us
is sure about how we
are judged but Judaism
teaches that God reviews
and weighs our deeds
on a balance scale. We
also believe that we
may tip the balance in
our favor through reconciliation
and deeds of loving kindness,
like charity. In Judaism,
God can forgive for transgressions
committed against God
but only other humans
can forgive for deliberate
or inadvertent transgressions
against one another.
Therefore, Jewish tradition
invites us to approach
others to seek forgiveness.
Many think of the High
Holy Days as Rosh
Hashanah and Yom
Kippur. Technically,
this holy time begins
with Rosh Hashanah and
ends with the celebration
of the autumn harvest
festival, Sukkot.
At Sukkot’s conclusion,
we complete the public
reading of the Torah
(the Pentateuch)
and joyously begin it
anew. This reminds us
that we too, can begin
anew.
Some may be familiar
with Jews commenting
that “the holidays
are early”or “late
this year.”On a
secular calendar, this
time may begin and end
in September or extend
through October. This
is because, unlike our “regular”calendar,
which follows a solar
system, the Jewish calendar
follows a combined lunar-solar
system. Actually, the
High Holy Days are the
same time each year –on
a Jewish calendar.[2]
Further, following Genesis
1 where God created first
evening and then day,
the Jewish “day”begins
at sundown. Consequently,
all Jewish holidays begin “the
evening before.”In
other words, your “regular”2004
calendar may mark Rosh
Hashanah as Thursday,
September 16th, but it
begins at sundown on
Wednesday, September
15th.
Rosh Hashanah is
the Jewish New Year.
On the 1st day of the
Hebrew month of Tishrei.
Jewish tradition teaches
that God created the
world. This coming Rosh
Hashanah, God will
have created the world
5765 years ago. Rosh
Hashanah is observed
for one or two full “days”–depending
upon where one is on
the Jewish religious
spectrum.
Many Jews wish each
other “Le-shanah
tovah.“This
means “May it be
a good year.”Also
heard is “Le-shanah
tovah tika-tevu.“It
means “May you
be inscribed [in the
Book of Life] for a good
year.”Interestingly,
the root of the Hebrew
word for “year”is
the same as the one for “change.”So
in wishing this, we are
also wishing: “May
it be a good change.”
Yom Kippur is
the Day of Atonement.
On the 10th day of Tishrei (Friday/Saturday
September 24th/25th 2004),
Jews observe Yom
Kippur. On this
day, Jews formally seek
atonement for past wrongdoings.
This is a serious time
indeed. On Yom Kippur,
God “seals”our
destiny for the year
to come.
Yom Kippur begins
with an evening synagogue
service called Kol
Nidre. This service
begins with the chanting
of a time-honored haunting
prayer that asks forgiveness
for promises inadvertently
not fulfilled. Solemn
synagogue services continue
all the next day until
sundown. Of these, the
best known is Yizkor.
It invites us to remember
our loved ones who are
with God. During Yom
Kippur many refrain
from food and drink to
afflict themselves, hoping
that God witnesses their
seriousness. Please note
that Judaism treats health
as paramount; consequently,
if fasting injures one’s
health, eating is not
only permitted, it is
mandated.
The High Holy Days are
distinguished with the
sounding of a shofar,
a ram’s horn. Shofar blasts
are filled with depth
and power. They remind
us of the trumpets that
herald a ruler’s
coronation. They also
startle us. They pierce
our complacency and urge
us to proceed with the
purposeful work of change.
Footnotes:
[1] The High Holy Days
have “religious
weight”similar
to Christmas and Easter
[2] Easter’s date, similarly, is determined by a lunar-solar system and
may come in March or April
Rabbi
Dr. David J. Zucker, BCC,
a member of the Advisory
Board of PlainViews, is
Director of Spiritual Care
at Shalom Park, a senior
Continuum of Care Center
in Aurora, CO. He serves
on the NAJC’s Board
of Directors and Executive
Committee.
Rabbi Bonita E.
Taylor, MA, BCC, is
the Associate Director
of the Center for Clinical
Pastoral Education
(CPE) for The HealthCare
Chaplaincy in Manhattan.
She is an ACPE Supervisor
and Pastoral Care Educator.
She serves on the NAJC’s
Board of Directors
as chair of the annual
Conference Commission,
and also as CPE chair.
Rabbis Taylor and
Zucker together have
chaired (or co-chaired)
the last seven NAJC
annual conferences,
including the 2003
EPIC Cognate Chaplains’conference
in Toronto.
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Spiritual
Development |
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The Rev.
Stephen Harding on job
versus vocation
"I
Don't Have a Job,
I Don't Have a
Career, I Have
a Vocation"
Early in my ordination
process, part of what
I was asked was whether
I felt I had a vocation
to the priesthood. At
the time, I didn’t
fully understand what “having
a vocation”meant.
Egotistically, I interpreted
the phrase to mean “did
I feel genuinely called
to the ministry, and
did the faith community
in the persons of my
Rector, Bishop, and Commission
on Ministry agree that
I was so called.”
That may be part of
a vocation –it
was then, but recently,
I was thinking about
being a priest instead
of having continued to
work on Wall Street.
I realized that I am
not having a “career.”People
with jobs have careers:
they start out wherever
they start out and then
rise or fall on their
merits and who they happen
to know. A successful
business career is defined
in this country by success –by
rising up the pyramid.
Over time, successful
executives take positions
in larger and larger
corporations and they
are measured by personal
and corporate success.
I don’t have a
job, and I don’t
have a “career.”What
I have is a vocation
that does not measure
my success as a priest
by the size of the parish
I work in or the position
that I might hold as
chaplain. “Success”in
my vocation is not measured
by money or position,
but by how well I pay
attention to the voice
of God inside me, by
how well I live out what
I profess to believe,
and by how well I am
able to use my authority
as priest for the greater
good of the world.
Within my vocation as
priest I have unparalleled
freedom and access to
explore anything. I could
be an academic, theologian,
professor, historian,
ethicist; I could be
a parish priest, therapist,
hospital or institutional
chaplain; I could be
on the streets as a social
activist, agitating for
change or work in a homeless
shelter; I could be a
contemplative or monk,
seeking to achieve union
with the Divine; I am
entering into the experiences
of the spiritual realm
through my own practice
of prayer; I could be
a writer. My vocation
will support me in each
of these areas and allow
me to grow more fully
into each one as I am
called to work in it.
My vocation lets me be
included in the emotionally
intimate and crucial
times –births,
marriages, dying –of
human life, and my vocation
will allow me to participate
fully in the liturgies
and sacraments of the
Church as one of its
priests. There is no
area of the human experience
that I, as priest, cannot
be involved with, and
the realm of the Divine,
in all its mystery, is
open to me as well.
Always, I am working
with people. The human
spirit is tremendously
resilient; it is also
miraculous how much human
beings can survive. As
part of a disaster response
course that I took, the
instructor showed a film
from the Oklahoma City
bombing. Because I had
been involved with the
recovery effort after
September 11th, the images
of the first responders
and of the survivors
affected me deeply. I
empathized with the responders,
and was emotionally okay
with the sight of the
disaster until the very
end of the film: A first
responder at the site,
in bunker gear and helmet,
streaked with dust from
the ruined building,
held a child of perhaps
24 months in his arms.
In the film, the responder
leaned his head forward
toward the child. The
child looked up at this
man, tilted his own head
up, and with exquisite
innocence and trust,
leaned forward and kissed
the first responder on
the lips. A simple, innocent,
child’s kiss, after
surviving the trauma
of the bombing, made
me cry –for the
underlying message of
innocence, trust, forgiveness,
and hope for the future.
My vocation puts me
in the heart of such
moments, and I am so
grateful.
The Reverend Stephen
Harding, STM, BCC, is an
Episcopal Priest serving
as the Chaplain for the
Department of Pain Medicine
and Palliative Care at
Beth Israel Medical Center
in New York City, a HealthCare
Chaplaincy partner. He
is also the Priest Associate
for the Healing Ministries
at the Church of the Epiphany
in Manhattan. |
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EthicsWalk |
EthicsWalk addresses
spiritual care
as an ethical
enterprise. It
explores why
relationships
between spiritual
care providers
and those they
serve need protection,
and examines
what that protection
entails. PlainViews invites
our readers to
share their responses
to each EthicsWalk column,
which will be
published in
the following
issue.
If you’d like
to respond to EthicsWalk,
please send a
comment of no
more than 100
words. You can
use the e-form
below (click
on "hearing
from you," link)
or submit your
commentary to
the editors in
the body of an
e-mail (or as
a “Word” attachment)
sent to Info@PlainViews.org.
Please put the
phrase “EthicsWalk”
in your subject
line.
We look forward to hearing
from you.
Responses
to An Ethical
Dilemma Affecting
Clergy and Other
Ministers: The
First Amendment
at Title VII
I am sure you will hear from many chaplains who work in religiously-sponsored
institutions who will argue your point that a WalMart clerk is better protected
than the chaplain at Baptist Hospital. Chaplains are employees with the
same rights as nurses or any other employee and a religiously sponsored
hospital is held to the same human resources-related laws. My rights are
protected here, even though they might not be if I was employed by the
Church.
Julianne
Dickelman
Sacred Heart Medical Center
Spokane WA
I am responding
to the article
on the ethical
dilemna affecting
clergy and other
ministers: The
First Amendment
and Title VII.
I feel that it
is crucial that
religious facilities
be held accountable
to the same laws
as the rest of
the population.
I agree with
the court when
it said; "These
issues concern
the Defendant's
actions, not
their beliefs." I
believe that
due process is
essential to
fairness within
and outside religious
institutions.
Hiding behind
the veil of a
religious institution
to avoid prosecution,
in my opinion,
only makes the
institution much
more suspect.
Thomas J. Rowan
Director of Spiritual Care/Chaplain
Providence Rest Nursing Home
Bronx, NY
An
Ethical Dilemma
Affecting
Clergy and
Other Ministers:
The
First Amendment
and Title VII
The
last EthicsWalk discussed “ethical
dilemmas,”those
instances where
one must choose
between good but
competing moral
values. This EthicsWalk examines
an ethical dilemma
directly affecting
ministers.[1] The
potentially conflicting
values are religious
freedom and justice
in employment relationships.
Religious
freedom, meaning
government non-interference
in the religious
life of citizens,
is guaranteed by
the Free Exercise
and Establishment
clauses of the
First Amendment.[
2] The decisions
of religious leaders
on “matters
of discipline,
faith, internal
organization, or
ecclesiastical
rule, custom, or
law,”[3]
are not open to
secular court scrutiny
or civil legislation.
This includes decisions
affecting the paid
or volunteer work
of ministers.
Justice
in employment relationships
is promoted by
Title VII of the
Civil Rights Act
of 1967 as amended.
It applies to public
and private work
places with fifteen
or more regular,
full time employees.
First
Amendment constraints
exempt religious
bodies from Title
VII. How they hire,
fire or otherwise
relate to employees
with “ministerial”duties
is beyond the reach
of civil law.[4]
The WalMart clerk
is better protected
against work place
sexual or racial
harassment than
is the chaplain
at a Baptist Hospital,[5]
the seminary theology
professor [6] or
the associate rabbi.[7]
Clergy and lay ministers have no recourse to legal action if their “civil”rights
are violated in their work with religious institutions. Only the religious
body can enforce rules and remedies. There is an ethical duty to enforce policies
prohibiting discriminatory behavior by or towards all employees: those with
ministerial duties and those without. (The latter remain covered by Title VII
in most instances). Secular policies provide a foundation; the religious body
can articulate higher standards in its codes and procedures.
Some
idealists mistakenly
believe that religious
bodies are free
from behaviors
addressed by Title
VII. In a 1993
survey of women
rabbis, 70% reported
being sexually
harassed during
their career. Twenty-five
percent experienced
harassment monthly.[8]
Figures are similar
for Protestant
clergy women with
most problems occurring
during seminary,
field placements,
and pulpit searches.
Public
and judicial trust
in religious institutions “doing
what’s right”is
eroding. Courts
reflect societal
changes, and their
resistance to claims
involving ministers
or religious institutions
is softening. The
child sex abuse
scandals exposed
religious leaders
more intent on
protecting their
own than the vulnerable.
This
July the Ninth
Circuit overturned
a lower court’s
routine dismissal
of Title VII sexual
harassment claims
by an associate
minister against
her church and
senior pastor.
While upholding
traditional First
Amendment protections,
the Court distinguished
aspects of the
claim that could
proceed without
implicating constitutional
prohibitions. The
court notes, “These
issues concern
the Defendants’actions,
not their beliefs.”[9] “The
First Amendment
should not require
that churches become
sanctuaries for
sexual harassment
by those who act
outside of church
doctrine.”[10]
Courts
appear ready to
find mechanisms
to require compliance
with minimal standards
for treating employees
and congregants
with respect. Perhaps
religious bodies
should welcome,
rather than resist,
secular review
when moral failure
is alleged.
I
encourage you to
respond to this
column.
The
next EthicsWalk notes
that harassment
policies also protect
the people served
by ministers and
discusses why such
protection is an
ethical imperative.
[1] Courts
apply the term “minister”to
all ordained
clergy as well
as lay persons
who have some
pastoral duties.
For example,
EEOC v. Catholic
University, 83
F.3d 455 says
lay employees
fall under clergy
exemption if
their “primary
duties consist
of teaching,
spreading the
faith, church
governance, supervision
of a religious
order, or supervision
or participation
in religious
ritual and worship.”
[2] “Congress shall make no law respecting an establishment of religion,
or prohibiting the free exercise thereof.”
[3] Serbian Eastern Orthodox Diocese v. Milivojevich, 426 U.S. 696,713 (1976)
[4] Id.
[5] Sharon v. St. Luke’s Episcopal Presbyterian Hosp., 929 F.2d 360
(8th Cir.1991)
[6] Maguire v. Marguette University,627 F. Supp. At 1506.
[7] Elvig v. Calvin Presbyterian Church, 9th Cir., No. 02-35805, 7/23/04.
[8] Cowan, Jennifer R. Moment: The Magazine of Jewish Culture and Opinion,
18 (5,Oct.):34-37.
[9] Elvig at 9729.
[10] Id. 9731.
Anne
Underwood has
an undergraduate
degree in religious
studies, a master’s
degree in rural
sociology and
a mid-life law
degree obtained
after working
over a decade
as a college
administrator.
She has mediated
for the Maine
family courts
since 1983. Currently
she serves as
an advisor to
the ethics commissions
of ACPE, APC,
the CCAR (Central
Conference of
American Rabbis),
and NAJC, and
consults with
a variety of
Protestant faith
communities on
issues of power,
fair process,
and congregational
conflict management.
Her articles
on mediation
and restorative
justice have
appeared in the
ACPE News, The
APC News and
on the ACPE web
cite. Articles
on clergy accountability
and judicatory
processes are
published by
the Alban Institute
and The Journal
on Religion and
Abuse. A chapter,
“Clergy Sexual
Misconduct: A
Justice Issue,”
appears in Body
and Soul: Rethinking
Sexuality as
Justice-Love,
Marvin Ellison
and Sylvia Thorson-Smith,
editors, The
Pilgrim Press,
2003.
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Reviews |
Macky Alston reviews
the film Hiding and
Seeking: Faith and Tolerance
After the Holocaust
Hiding
and Seeking: Faith
and Tolerance after
the Holocaust
Made by the award-winning
filmmakers of the Emmy-nominated
art house favorite Life
Apart: Hasidism in America,
Hiding and Seeking follows
director Menachem Daum
in his quest to fight
his sons’growing
religious intolerance. Hiding
and Seeking bears
powerful witness to the
difficulty and increasing
necessity of compassion
beyond the borders of
one’s own religious
community, a critical
aspect of each pastoral
caregiver’s mission.
The camera travels with
Daum from New York to
Jerusalem, home to Menachem’s
sons, who are both Talmudic
scholars. Menachem reaches
out to his sons and requests
that they join him on
a journey to Poland to
try and locate the Catholic
family who saved Daum’s
father-in-law during
the Holocaust. The sons,
dubious, agree to accompany
their father in his search.
When they arrive at
the farmhouse in Poland
where their forebears
were hidden, the only
two people left who were
there during the Nazi
occupation are a gaunt,
toothless elderly gentleman
and his wife, now bent
double. The Polish gentleman
and his wife are not
overly emotional during
the reunion, because
they are angry that after
the risks they took,
they had never heard
from the boys whom they
had saved.
It is not until the
Daum family’s second
visit, when Menachem,
his wife and sons arrange
for the Israeli ambassador
to Poland to give to
the Polish couple the Righteous
Among the Nations Award
of Yad Vashem, that
the farm folk and their
kin warm to the Daum
family.
Menachem Daum might
be described as an “Orthodox
secular humanist”who
believes passionately
in all of humankind.
The individuals in this
inter-generational saga
are very real. Each member
of the Daum family and
the Catholic family who
saved them bring to the
table facets of both
prejudice and tolerance,
providing instructive
insight for caregivers
into the diverse beliefs
of individuals in their
pastoral communities. Hiding
and Seeking: Faith and
Tolerance after the Holocaust also
indirectly addresses
our present-day fears
of religious separatists
who appear to be faithful,
yet do not always acknowledge
the divinity within individuals
outside their faith communities.
Macky Alston is the
director of Auburn Media,
a division of the Center
for Multifaith Education
at Auburn Theological Seminary
committed to supporting,
cultivating and promoting
powerful, engaging, balanced
and responsible media on
religion, spirituality
and ethics. He is a graduate
of Union Theological Seminary
and an award-winning documentary
filmmaker.
Completed: 2003
Running Time: 84:49 Minutes
Produced and Directed by Menachem Daum and Oren
Rudavsky
Editor: Zelda Greenstein
Music: Shlomo Carlebach and John Zorn
Produced in association with the Independent Television Service.
If you are interested in purchasing this film, you can do so at www.hartleyfoundation.org.
Just click on “Top New Titles”on the homepage for more information.
The cost is $125.00 for hospital use, and $250.00 for university and library
use. The price for religious institutions that wish to purchase Hiding
and Seeking is dependent on audience size and ticket sales. The film will
be available at a home video sales price of $29.95 in early 2005. Pre-sales
of Hiding and Seeking for $29.95 are underway.
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9/15/2004
Vol. 1, No. 16
