I am grateful for the ways Naropa creates a space where heart, mind and body come together in the crucible of the classroom. The result is a deeply transformative way of learning, of serving, of being – not only in the lives of students, but in my own life as a teacher.
James Morris Miller Senior Fellowship for Interest and Proficiency in Christian Social Ethics, Wesley Theological Seminary
As a scholar-practitioner committed to postmodern theological theories of personal and communal change, Jason is interested in non-pathologizing models of spiritual transformation in congregational, nonprofit and institutional spaces. His areas of specialization include fluid identities, pastoral theologies of embodiment, narrative practices within congregational/community contexts, Benedictine monastic traditions.
Current projects include constructing an interdisciplinary pastoral theology of fluidity, accounting for fluid subjectivities of gender, sexuality, dis-ability, bi-racial and multi-religious identities. Jason is also exploring new monasticism as an emerging model of intentional community, particularly through inter-religious dialogical contexts.
Spiritual Models of Social Action
Conflict and Diversity
Contemporary American Religion
MDiv Field Education
MDiv Process Lab
Judith Butler's "Giving an Account of Oneself" and Brother Lawrence's "The Practice of the Presence of God."
As a teacher, I'm committed to helping students -- especially those preparing to be chaplains and leaders in spiritual communities -- to critically engage their embedded theological/philosophical commitments, and how those commitments shape the ways we perceive the world, read and interpret texts, and offer spiritual care to others. During a classroom discussion, a student was exploring a "gut feeling" about why an interaction with a hospital patient seemed "off." We discussed how the student's theological/philosophical assumptions about the nature of health and suffering prevented the student from entering fully into the spiritual worldview of the patient, which resulted in the student hearing only part of the patient's story. The student made the connection, and sighed "ah ha." When the student was able to develop the self-reflective skill of attending to embedded theological commitments -- and to critically evaluate whether those commitments are worth keeping -- the student was able to hear new plot lines in the patient's story, and to explore collaboratively with the patient spiritual sources of healing and wholeness.