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Table of contents

Cully notes that she was the first woman to hold faculty status at Yale Divinity School, but that a few other women followed shortly after.

Iris Virginia Cully

She recollects how there were relatively few women in the student body at that time, and how difficult it was for them to have a voice in their classes or in the divinity school community. Cully speaks fondly of her friendship and professional collegial relationship with Miller. Students were very stimulating though. The student interaction makes it for me. It was published as Books and Religion until the Spring of She speaks appreciatively of her involvement in these Roman Catholic contexts that she says especially contributed to her developing perspectives on Christian education for spiritual growth.

She was a member of the Board of Directors for the Religious Education Association from , and served on the advisory committee for its journal, Religious Education.

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She served on the faculty grants committee of the Association of Theological Schools from , and through ATS lead curriculum workshops for seminary faculties in In , Iris Cully became the first woman elected as president of the Association of Professors and Researchers in Religious Education, following upon her term as vice-president from In her presidential address, Cully called into question the popular assumption that Christian education is a field dominated by women: Seemingly fewer women than men have done graduate study to the doctoral level.

There have been more women of note in the field of general education than in religious education. In that address, Cully went on to note a similar dearth of female leadership in the professional guilds of religious education, in writing and research within the discipline especially at the level of theory other than for elementary children. In this and multiple other writings, Cully addressed the subject of gender inequality in the church, in marriage relationships, and in the academy.

But the question is, would other people? I just do it. In , Cully received an invitation to serve as visiting professor of Christian education at Lexington Theological Seminary in Kentucky. She notes that in this capacity she became the first woman on the faculty of any Disciples of Christ seminary. Cully recalls her years at Lexington as the highlight of her career. Her book Christian Child Development bears a dedication to this seminary community, from which Cully retired in Cully says that the courses she taught always depended upon the people she was teaching.

At Lexington, her particular focus was on helping student ministers see their role as teachers.

Contributions to Christian Education

In the summer of she and Kendig were co-lecturers at the summer study session of St. Her professional achievements have been honored in multiple ways, including the awarding of the honorary Doctor of Divinity degree from Episcopal Theological Seminary in Kentucky in Unlike many academicians whose accomplishments are measured in part by the numbers of people following in their footsteps within the academy, Iris V.

After all those years of partnership it was like a spiritual and physical amputation. She finished the volume in the spring of , and says that doing so helped her to work through her grief. That is also the time around which she marks her turn toward a more contemplative spirituality, although by this time she had been in the Episcopal Church for nearly forty years and a member of the Society of the Companions of the Holy Cross SCHC since and was no stranger to contemplative spiritual practices.

Her book, Education for Spiritual Growth, is dedicated to this community of intercessory prayer. Cully has been an active participant in this society and its retreats for years. Companion conference has given me many a week with other women pledged to thanksgiving, intercession, and simplicity of life. She had her first experience of a personal retreat at the Stillpoint monastery in upstate New York during the fall of , and through the direction of Sr.

Sylvia Rosell came to hold many such retreats.

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From Sr. Sylvia, Iris learned about the art of spiritual direction, and began meeting with a spiritual director back in California after her first Stillpoint retreat. In a true testimony to life-long learning, Iris Cully enrolled in the spiritual direction program of the Shalem Institute for Spiritual Formation, in Bethesda, Maryland. She completed the first year of the program, but following hip surgery after which she suffered a bad fall in November , Cully had to suspend her work at Shalem.

It leads to a dependence on God, and the spiritual issues of life become heightened. Lately, she has been particularly interested in prayer practices such as walking the Labyrinth. It draws one to look up lest you become dizzy. Every place has its own style and time. There was something happening at that time to call forth the need for the book.

Time moves on, and the issues and needs change. You have to take them in context. Talking to year old Iris Cully today, one has the sense of a life and vocation well lived. She continues to be an avid reader and a lively conversationalist. I have come to a time in my life when I am content to just be and not to do. As of the time of this writing August Iris Cully continues to live independently, pray, and hold lively conversations about Christian education and other subjects at her home in Claremont, California.

Unattributed quotations in this essay come from personal correspondence, interviews, and conversations between Dr.


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Cully and Joyce Ann Mercer, particularly from a telephone interview of September 16, , and visits with Dr. Cully in her Claremont home from June , In addition to these conversations, Dr. Cully has been generous in providing access to her papers and writings, sermon and lecture tapes, various historical documents and photographs that aided in the writing of this essay.

The author also acknowledges the gracious assistance of the library staff at Claremont School of Theology, and its Allen J. Her writings appear in journals oriented toward practitioners of education, and those meant for the academy. Cully is most well known, however, for three main thematic areas of attention: 1 her work developing a distinctively theological and biblical framework for Christian education; 2 her focus upon children that brings together contemporary perspectives on child development with educational theory and Christian theology; and, 3 her work in the area of Christian education curriculum, both as a curriculum writer and as a theorist.

Iris Cully is particularly noted for her development of a theology of Christian education. That is, the whole reason for doing Christian education is kerygma—proclaiming good news. And the subject matter of Christian education, its content, is the same. Much of her writing addresses this tension either implicitly or explicitly cf. Cully, ; ; ; In Dynamics, based upon her Ph.


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For Cully, participation in relationships, in the community of faith, in the mission of the church is the method of Christian education, with the church as its context. In addition, she includes chapters on teaching the bible in her books about children ; Cully and her husband also co-authored a resource book on the Bible, A Guide to Biblical Resources that could be used by individuals seeking an introduction to reading the Bible, or by those in the church charged with teaching the Bible.

One reviewer of The Bible in Christian Education , Steve Schroeder, critiqued the book for giving an overly summary treatment of developmental theory and biblical interpretation. This book thus returns to her primary theme of participation as the method of Christian education. Cully asserts that both aspects together make possible spiritual maturity. And yet, the book asserts, there is education for spiritual growth in all religious communities.

Three of her eleven books focus directly on children. The first of these, Children in the Church, combines a theological understanding of childhood with a practical perspective about how to nurture children in the faith community. The book was selected as the Pastoral Psychology book club selection and Religious Book Club alternate selection in April Here is another of a growing number of books that undertake to provide a theological basis for Christian education and is done so well that the reader of this review is urged to look at the book itself.

She applies her principles to the methods and resources of education whereas many other books merely state the principle and leave the application to the teacher. Throughout her theology of childhood, Cully emphasizes the unique status of the child as a created and redeemed beloved one of God, and the special responsibilities of adults in relation to the child.

Thus he is in a special relationship to them. He must stand inside the circle with the children, seeing himself with them. This is a statement that may be implicit, but is scarcely explicit, in most books on the psychology of childhood. It must be spelled out here because the understanding of this basic truth affects the connection made between psychological insights and the good news in which Christians nurture children within the life of the church.

Such concern and responsibility extends to children everywhere in the world, and Cully calls on persons to consider the ways the global marketplace may provide low-cost clothing to some at the expense of children and women. Reviewer John Peatling commented, Christian Child Development is a collection of eleven helpful essays.

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However, it does not establish that there is any such thing as Christian child development. There is child development, and there are child Christians, and those children do develop. But they do so because they are young humans completely within the fundamental order of Creation. The development of a Christina child is only contextually different than any child.

A third area of work through which Cully contributed to Christian education is that of curriculum. There Cully outlined the ecumenical approach to curricula in the church used by JED, which calls for viewing education as a system that includes 1 planning and evaluation; 2 certain theological and educational assumptions; 3 teaching and learning opportunities; 4 material resources, and 5 leader development and support. In her actual curriculum writing, this generally takes the form of practical helps and suggestions for teachers, where she is particularly concerned to provide basic ideas and suggestions to the inexperienced.

In her theoretical work on curriculum, the conversation on teaching takes the form of perspectives on teaching as a calling or vocation in the church. Elsewhere, Cully says that teaching is a calling from God; that it is a high calling requiring skills and gifts; and therefore the task of teaching is not for everyone She also works in an extremely interdisciplinary way: Her writing on children, for example, is distinctive in that it holds together theological and psychological perspectives on childhood toward addressing how children learn and are nurtured in Christian faith.

Her construction of a theology of children pre-dates and sets the stage for the contemporary movement in practical theology to make Christian theological sense of this time period within the human lifespan. In addition to these three themes, Cully also has written extensively on the subject of women, and throughout her career has been an advocate for women in ministry and in Christian education Cully ; ; ; b; See also Mercer, These can bring the Biblical activity of God into present remembrance to meet the existential needs of the child within the Christian community.

The great artist sees the depths of life and its wholeness. He has the genius to convey this understanding in a tangible form through which other people may participate in his insight. Great art is not simply factual; indeed, it need not be factual at all. Thus there has been an emphasis on making sure that a Biblical picture has an authentic Palestinian background.

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