We’re now in the middle of our next travel iteration, finishing out Oxford and soon to head to Edinburgh. I visited the Oxford Centre for Mission Studies, where an old coworker/mentor, Tom Harvey, is dean. Tom and Judy hosted Sam and I and it was a really nice place to be along the way.

In Oxford we spent most of our time in museums, first the Ashmolean and then today the Natural Science and Rivers Museum. Sam found an interactive display on the tree of life that just fascinated him. The goal was to show how single lines separate into individual species. There was also a bird exhibit in the upper gallery and I was impressed by how many species he’s identified in our time here—a gray heron, assorted ducks, mute swans, a magpie, a pheasant, a common buzzard, and so on. He occupies himself pretty well. I also booked the last legs of our trip using museum wifi—another day in London and a bus to Heathrow. We also walked to Christ Church, which has the fame of being the dining hall for the Harry Potter movies. (And of course there are regularly portraits up of Henry VIII, Elizabeth, Wesley, and others.)

Tom’s work is interesting because he’s also doing Chinese Christianity but more theologically. He’s interested in several of the major twentieth century figures—Wang Mingdao, Nee, Song and a few others—who sought to recover a primitive Christianity. I had a good time talking with him—about Barth, mission Dei, the different academic networks, PCUSA and the Reformed churches here, and so on. OCMS’s major work is focused on academic training for African, Asian, and Latin American Christians. When I arrived yesterday there was a conversation in Korean and two vivas (vivae?) being conducted for students. It really does interdisciplinary work. I enjoyed the chance to hear about it. The Harveys have also raised third-culture kids, so that interests me too. Both the mechanics of this process (schools, moves, US time) and also their own approach to it were helpful. Tom told Sam not to give up on math, that music makes your brain bigger, and that it’s good to study Chinese. As parents, we often have our own model we hold up, but it’s always helpful to have convivial models shared with them.

The next stop is Edinburgh. This is our trickiest connection because there’s the real chance Sam will fall into a deep sleep on the way to London to switch. There’s also the equally troubling possibility he won’t sleep at all in which case tomorrow could be rocky. That said, he’s been very adaptable and takes almost no extra energy. For lunch we at granola bars earlier and split a tavern meal. I’m grateful for these small moments of joy along the way.

New Year Break

Finishing out the semester

We’re now heading into our winter, Chinese New Year break. When I say “heading into,” I’ve sort of intentionally skipped the last week of grading and meetings.

The last weeks have been good ones. I went to a NTNU seminar last Sunday on TPSR language methodology taught by Terry Waltz, the main guru for Chinese learning in Taiwan (she goes by “Ironlady” on the main expat forum, Forumosa). It was good inspiration not to give up on improving Chinese, and also gave me some ideas for working with the kids. The other participants were also very interesting, and included Chinese teachers from the American school, European school, NTU’s language center, and other programs.

This week I taught at DMin class at the Methodist Seminary. It was a small class, with just a student from Malaysia and a Taiwanese Brethren pastor. They were enthusiastic and I am looking forward to their finals. I also met Liao Shang-hsin 廖上信, a former president of my seminary (although one I had never met before, likely owing to our unique institutional culture).

Next week is busy. Monday is our juridical committee meeting, followed by presbytery and then a meeting with the academic survey group that is studying Taiwanese churches.

Break travels

Wednesday I fly to England with Sam. We will visit our family friend, Yakhwee Tan, who is in Cambridge at the United Reformed Church theological college. Yakhwee’s a sort of godmother to Sam. When Emily went into labor and I went with her to the hospital Yakhwee came and stayed with Sam, and she spent a lot of time looking out for us when the twins were born. I’m also planning side trips to London, Oxford and to Edinburgh. I’m grateful for these UK connections, since most of my life has been US and now Taiwan. UK is the home to the Oxford Centre for Mission Studies and an old mentor, Tom Harvey. I knew Tom in Singapore and he was doing the type of work I’d started to do, but was two decades farther along. Along with Philip Wickeri and Scott Sunquist, he’s one of three PCUSA academic types I know that have been engaged in Chinese-speaking East and Southeast Asia and the mix between theology and Chinese studies. I’m excited to see him. I’m also happy to see Alex Chow who is a big name in Chinese Christian studies and leads the AAR Seminar on Chinese Christianity. Originally I’d hoped to do some research on my Morrison/Milne project, but I think with Sam along it will change the dynamics (hopefully for the better).

In preparation, we’re currently studying all things English—Elizabeth I, the Arthur Legends, Sherlock Holmes, Harry Potter, etc. He’s at the perfect age to really immerse himself in new things and I’m excited to do this. We’ve read a lot of the children’s English classics (CS Lewis, Tolkien, Roald Dahl) plus some contemporary authors and we’re on book 6 of Harry Potter. For Potter, we’d read the British version, and he had an English teacher last year, so he’s already used to different meanings for trainers, jumpers, and biscuits. Cambridge has several paleontology collections and we’re going to try to see some performances also (I found discount Aladdin tickets for London yesterday). I’m grateful to travel somewhere where I know the language (more or less) and have a list of contacts if we run into any troubles.



Green Island

25763894A friend on facebook recommended this novel, posting the New York Times review. I checked it out online from my library and really enjoyed the read. It’s an epic family saga that stretches across Taiwan’s history from 1947 into the present. It’s probably the best novel I’ve read in terms of treating modern Taiwan’s experience: the period of economic growth, the strange education culture (where students memorized Chinese provinces that no longer existed), the ways Taiwan’s relationship was shaped by US policy, the mix of language, the losses families experienced (of property, of culture, of life).

The main protagonists are a mother and father (Mama, Baba), their four children (the protagonist, an older sister and two older brothers), and assorted spouses, friends, and coworkers. The story is told via the youngest daughter of the four, who is born during the 228 incident (in 1947). Her father, a doctor, gives a political speech after trying to save the life of a wounded protester. He’s subsequently arrested and imprisoned on Green Island for 11 years. The siblings go in different directions–one marries a young soldier, a brother rises in the military in large part by informing on others, and another brother is something of a drifter. The father is released and lives out the next 40+ years with his family, but he’s never the same. The youngest sister eventually marries a Berkeley physics PhD and moves to California, where her husband is involved in a resistance cell. The siblings’ paths all reflect different trajectories Taiwanese families faced (intermarriage, exile abroad, collaboration, escapism).

The family has a mix of ups and downs. Her father never truly recovers from his imprisonment and is implicated in providing info that leads to the jailings of others. The protagonist’s husband’s work leads to a mix of family oppression, failed efforts, and so on. State violence taints everyone in the story in questionable ethical behavior, with the exception of one idealistic activist who stays pure in his resistance without sacrificing those around him. More over, there’s no happy conclusion at the end. Taiwan never has its truth and reconciliation commission. The book ends with the idea that the stories that were oppressed might still be told. True enough, in Taiwan, more of these stories are told, but there’s still a lot of silence. The generation that committed these crimes and experienced them is now passing away…

There’s not a lot of English language lit available on Taiwan. Tao Lin’s 2013 Taipei, was a more experimental, creative effort (that related a drug-loving, internet-addicted antihero). Green Island is a bit more of what I know. In churches here I often meet people who came of age in the late 40s and 50s. They sometimes had parents disappeared. A Methodist missionary at my seminary, Milo Thornberry, wrote a book Fireproof Moth (2011), that related his experience in Taiwan and his subsequent exile from Taiwan. Thornberry directs his book towards the ethics of resistance, including the question of violent resistance (he apparently was unknowingly involve in a bomb plot). He struggled with church culture, which was sometimes quietistic or conservative about Chiang’s authoritarianism.

In Green Island, the protagonist’s older sister and mother become Christian. The author struggles to make sense of the conversion, even as this was a period in church life when Christianity grew rapidly. I think the picture was limited, but also fairly honest. I often meet families here where there is a Christian “wing,” and often a mother will follow a daughter into faith. It was a small detail, but I appreciated it.

Parent Teacher Association, Taiwanese style

ptaI went to my first PTA meeting Friday for Sam’s school. I was invited because I’d asked about ways to try to connect international students. I went expecting a parent-run meeting where parents took on different responsibilities (or gave money, or did something), but it’s not that kind of PTA. It always amazes me how different cultures diverge in naming the same thing. Here (1) you have to be invited to serve as a PTA “member” (2) the PTA meets for about 90 minutes, with half of this being picture-taking (30+ minutes) and the other half announcements by school leaders (~15-20 minutes) and student performances (~20 minutes), (3) at no point are parents asked to do anything and there is no open discussion or Q&A. Each parent got a picture with the superintendent and their child (Sam was sick and I didn’t know to bring him). There was around ten minutes where parents could stand up and share, and these were all parents expressing gratitude to the school. It’s probably the only 100% Taiwanese gathering I’ve been at also at the school–I think pretty much only Taiwanese teachers and parents were there (the English director was there also, and the admissions counselor is from Hong Kong).

In the US meetings tend to be business focused: topics are discussed and decisions are made. There’s sometimes a part that’s celebration or fellowship. Here I still don’t totally understand how things work. There are groups that make decisions and can be contentious (like the General Assembly or legislature, or some committee meetings), but there are often things like this too, where it’s mostly reporting and then a mix of celebration/commemoration.

I’ve been grateful to see the kids’ school, because it helps me understand my own Taiwanese school, or other events to which I’m invited. Often I’ve gone expecting to “do something,” when instead the goal is to “be together.” Always illuminating…

Second Chances

It’s fun to be back in Taipei. It’s surprised me how much I’ve enjoyed little things–wonton soup, the park with kids, seeing surprised students and coworkers. Part of the fun is that when we left in February we weren’t sure if we’d return. I told everyone “maybe/probably,” but in Chinese I think many people took this to mean we wouldn’t be back. The church we’ve been involved in included me (without me knowing beforehand) in a group farewell that honored the departing senior pastor and the music director. It was funny then to be back half a year later. At the same time, it’s let me to say to people “we’re very happy to be back,” and “we’re glad everything has worked out.” I’m treating it as a second chance, and really enjoying being in a new apartment with a new pace and a new outlook. Emily has new academic responsibilities. The kids are on a new (better) schedule and are enjoying schools. It’s a lot to manage, and yet is also feeling more manageable. I’m treating it like a second chance.

This is taking several forms. We’re trying to branch out a little on visiting congregations. I’ve reengaged with writing projects. I’m enjoying showing Taipei to others. This week Kevin Ward from Knox College in Dunedin, New Zealand came through. Knox is the Presbyterian seminary for New Zealand and they have a very interesting formation. They offer ministerial training that typically comes after a first degree at Otago. The faculty is basically four teachers who are all focused on preparation for ministry. It’s an interesting model and offers that rare academic/practitioner blend that most seminaries want but struggle to get. (In my seminary, there are some students who come in with basically no academic reading/writing, while in the US there are a number of seminarians who drift through their studies with limited church attachment.) I really enjoyed Kevin because we have a lot of friends in common and seem to be working on some similar issues. He’d been in Korea and had seen a classmate and we both know Yakhwee Tan, who is a kind of godmother to our children. The Liang Fa biography I’d edited was written by a New Zealand Presbyterian. A friend we’ve enjoyed getting to know the last few years is Stuart Vogel who shows up in Taipei annually and does similar academic work. It’s a web of relationships for which I’m grateful. This semester I was also surprised to discover that there’s a music prof from Northwestern College in Iowa who is on sabbatical and is guest teaching at my seminary. It’s always fun to see a place through others’ eyes.

This week is the first week of course. I’ve met with two thesis students–one is a Malaysian student interested in Islam. He wants to look at the early Muslim-Christian encounters to get some perspective on the modern relationship. I also have one PhD student who is pastoring in Vancouver and is now looking at two dissertation topics and trying to figure out which to pursue. I really enjoy work like this. I introduced the MDiv student to bibliography software, worldcat, and some other resources, and I helped the PhD student get a sense of the methods question for his work.

Chinese Christian Thought

Taiwan Seminary has a “Center for the Study of Christian Thought” 基督教思想研究中心 which holds several seminars or symposia a year on different topics. This weekend there was one on theological thought and formation 神學人學思──心路歷程. Several fairly recent PhD grads shared about how they came to the point they are at. It was an interesting group, with several mainland and several overseas (Malaysia, Singapore) scholars, as well as a mix of faculty from my seminary, China Evangelical Seminary, Taiwan Baptist Seminary, and Zhongtai Seminary. It was probably 70% Reformed and of the 17 PhD/ThDs I counted today, 100% male (which I think is very unfortunate but tends to be the norm in this group). That said, I am grateful for ecumenism in all its forms, and this particular conversation (1) is relatively new, (2) reflects friendships and collaborations between traditions that have often been challenging (China, Taiwan, SE Asia; Taiwanese and Mandarin churches; evangelical and mainline denominations), and (3) invites conversations that are probably good for the broader church.

A mainland pastor-scholar talked about the Chinese church as a “tradition-rejecting church” and also on his own search for a theological genealogy 家譜. In his personal pantheon of traditions, he included a pastiche of the great early 20th century Christian scholars (Song Shangjie, Wang Mingdao), the broader tradition (reflected through a study of Pelikan and others and an affinity for some periods, such as the pilgrim movements), and some appeal to modern translated scholars (from Calvin early on to Barth more recently). I found him very thoughtful and helpful to the overall conversation.

There was a also a recent Oxford grad who talked about his path via music and science into theology. He referenced Karl Barth a lot and I found his dissertation online, also on Barth. One of the things that has sort of surprised me is how popular Barth is among the under-40 crowd. My only contribution to the discussion today was to say that when I first came to Taiwan 10 years ago, I rarely heard about Barth, and after studying at PTS (where I think at one point 7 of the theologians were Barthians or had written on Barth for their dissertations), I was sort of grateful for a reprieve from him. In the last few months, when I’ve encountered Barth, he’s often been used how as I remember him, which is to say as a weapon. In Taiwan recently I’ve seen him used (1) to reject theological pluralism, (2) to repudiate contextual theology, and (3) as a safe all-purpose answer to various contemporary concerns (the guy today mentioned Barth’s usefulness for scripture). I understand that Barth is a major figure, but I still often feel like his total emphasis on revelation and rejection of natural theology means that he more or less ignores culture and has almost nothing to say to human-human (as opposed to divine-human) interaction. This is probably unfair of me, so I’ll try to read more in this area.


One of the side conversations during the conference was over Confucianism and Christianity. When theologians discuss Confucianism they bring great nuance to their Christian theology, but then offer a fairly simple “teachings of Confucius” approach to Confucianism (it would be as if you compared 100 scholars from 2500 years of Chinese teaching to the words of Moses). In Taiwan, a compounding problem is that there’s a strong emphasis on Chinese classics in education and a sense that people have a grounding in traditional Chinese culture, but then there are not the public conversations over Confucianism as in Singapore. People feel like they *own* the tradition, but then often haven’t really thought through how Confucianism acts like a religion (or doesn’t), contributes to the broader cultural system, or is applicable (or not) to education, government, and so on. One of the things about conferences like this that drive me nuts is that we can lose so much time just trying to get on the same page (what do we mean by “worldview,” “Confucianism,” “Reformed,” “Chinese,” etc.). There is sometimes a core of theological shared texts within one or two traditions, but when we get beyond this (into other cultures, religions, disciplines) we lack even the basic ability to understand each other.

Chinese Christianities Panel

This year was also the launch of the Chinese Christianities Seminar. Within AAR there were other papers on Chinese Christianities within the Chinese religions group, Society for the Study of Chinese religions, and world Christianity group, but it is nice to have a dedicated space. This year the panel was:

1. Christopher D Sneller, King’s College London

The Role of Union Theological Seminary (New York) in Indigenizing Christianity in Twentieth-Century China

2. Stephanie Wong, Georgetown University

Towards A Responsive Urbanizing Church: Chinese Catholics Crossing the Rural-Urban Boundary

3. Mu-tien Chiou, Trinity Evangelical Divinity School

Pluralism and Christian Ecumenism: A Theological Reflection on Post-Sunflower Movement Taiwan

4. Di Kang, Lutheran School of Theology, Chicago

Historiography and Community Identity: Hong Kong Christians and the Recording of the 2014 Pro-Democracy Protest

5. Justin Tse, University of Washington

A Tale of Three Bishops: Chineseness and the Global City in Vancouver’s Anglican Realignment


I had about ten minutes to give a response, and I tried to highlight several of the major themes in our discussion. An emphasis we have is “border crossing,” and here some papers looked at border crossing within China, Hong Kong, and Taiwan, and others highlighted movement between different areas (Vancouver’s three Anglican bishops, borrowing between protest movements, historical flows between the US theological academy and diaspora groups). I said that I think the field has really grown in the last ten or twenty years. It used to be that there were still a few foundational figures that were always cited, but that’s not really the case any more. Social sciences are also more critical than in the past, and almost ever paper dealt substantively with theory pulled from soc/anthro or another field. “Chinese Christianity” used to really be “Christianity in the service of China,” and that’s clearly not the case.


Someone asked me again about using “Chinese Christianities.” Why not use “ethnic Chinese,” as in the Ethnic Chinese Biblical Colloquium, which meets at SBL? I actually prefer Chinese Christianities, where Chinese is an adjective, to Ethnic Chinese, where Chinese is the noun. When we talked about this a couple of years ago there were real questions about how we understand China and Chinese. I often cite Henrietta Harrison’s description of China as empire, nation, and civilization. Here there’s not a single, changeless China. Instead Chinese-ness has been spread through the state, through empire, and through culture. China is still a nation, it acts or often has acted as a multicultural empire, and it is also something like a broad-reaching culture with shared aspects of worldview, written language, and history. So, in Taiwan, where I live, a good chunk of the Christians are aborigines and predate the arrival of Han/Chinese peoples. Chinese culture influences everyone here, but Taiwan has been de facto separate from Taiwan for more than a century, after having been part of it for three centuries. “Chinese” is hotly contested here. I have a colleague who really doesn’t like using the word “Han” to describe Taiwanese people, but most Taiwanese casually will still call themselves Chinese or Han. In Taiwan, citizenship is still related to blood ancestry, but there’s also an increasing sense of difference from China, and a broader range of meanings for Chinese. The plural “Christianities” also highlights the real disagreements about what it means to be Christian.

Other Discussions

Being in AAR situates us between theology and religious studies. At the same time, I came to this discussion first through Asian studies (Association for Asian Studies long had an informal group that discussed Chinese Christianity) and the Yale-Edinburgh group (which usually has a few papers). There are also theological discussions–Mark Toulouse sent us the invite for a conference on Christianity in China in the 21st Century that included many three self leaders. In Taiwan there’s a Jonathan Chao archives that has hosted some public discussions on Christianity in China and many of the seminaries here have daughter seminaries that run in Taiwan. In Taiwan Chung-Yuan University has a Sino-Christian studies program, and there are similar departments in Hong Kong and Sinagapore. As an academic field, Chinese Christianity is often part of philosophy or history departments in China (in 2004 I attended a conference on missionaries and translation). There is a broader and broader range of academic networks, including schools in Hong Kong and Taiwan, and among interested researchers in North American and Europe. I feel grateful that I got to be part of the tail end of an earlier wave of scholars but am now watching a rising generation that is truly interdisciplinary, interconfessional, and international.

American Academy of Religions / Society for Biblical Literature 2015

The largest conference in the US–perhaps the world?–for scholars of religion is the American Academy of Religions. It’s held at the same time as the Society for Biblical Literature. Taken together there are something like 10,000 scholars from a range of backgrounds. I really like AAR and do my best to go, especially if I can stay with family for part of the trip back. This time AAR was in Atlanta so I was able to stay with family in Birmingham.


I spent Friday with the Society for Buddhist-Christian Studies, where I’m the newsletter editor. SBCS is a fun group, very eclectic, and probably still skewed towards senior scholars with a long history of interfaith work. This gathering came a few weeks after the death of Professor Rita Gross, a senior scholar, founding member of the Society, and mentor to a lot of the members of the group. We spent most of the morning and afternoon in meetings and then visited the Atlanta Shambhala Center in the evening. I also attended a panel on Merton on Monday that was quite excellent. For Christians today, a key conundrum is pluralism. To be honest, I often feel like Protestants have fewer resources for making sense of pluralism, and that there is more built in opposition to inter-religious work. This has been a really helpful group in learning about how to relate across religious traditions.


At Shambhala Atlanta

Traditionally at AAR, I also spend some time with the world Christianity group (although less this time), then also visit Chinese religions panels and Reformed History and Theology. At this conference I also went to a panel where George Hunsinger was a respondent on war and terrorism (pretty interesting).

Chinese religions


For Chinese religions, the challenge is just that the field is so vast. This time I attended a short session on Holmes Welch, a prominent mid-century sinologist and scholar of Buddhism, a session on academic legacies in Chinese religions (this included a Legge paper by one of the other scholars who studies early 19th century China missions, Christopher Daly). Finally, I attended a “Buddho-Daoist” panel that debated how to make sense of communities, rituals or texts that sit between the two traditions.

Reformed history and theology

For Reformed History and Theology, there was a panel on Gerrish’s new dogmatic theology in outline. One of the most interesting comments came in the discussion, where a panelist said that Gerrish was somewhat concerned with the possibilities that his theology would be dated by the time of publication. The commentator mentioned several specific concerns, including the rise of contextual theology and world Christianity, and the challenge of pluralism. Dogmatics have rarely tackled these subjects, so I was interested to see these raised as questions. Gerrish seems to situate his work as an extension of Calvin and Schleiermacher, and as a Presbyterian pastor and teacher I have been really interested in this particular question. I’m still not sure how dogmatics bridges the gap to questions like pluralism or contextual theology.

I’ll offer another post on the Chinese Christianities panel, which was a highlight.

School Days…

Sam’s now near the end of his fourth week of school. It has been fast. I can’t believe quite how much they study. He’s more than 30 pages into a math book (he has two other math books too, so it’s not like this is all there is) and then there’s also been Chinese and English and some extra subjects. There are no tears this year but it’s still a negotiation to figure out what to do and how. Last year the English seemed a bit more urgent, but in the mean time math and Chinese have sped off, so now they get the attention. In math they’re doing double digit addition and subtraction with carrying, which seems pretty advanced to me for the first month of second grade. He likes his teachers (Ms. Lee, Mr. Nick) and is grudgingly continuing a once-a-week wushu class (“long fist” style–he’d hoped to switch to pottery). He still loves to draw and is doing scouts and violin also.

My students are also pretty interesting. My religion class this year is different than ones I’ve taught in the past. The entering class this year is older, and almost none of them come out of humanities or social science backgrounds (it tends instead to mix of a music/arts, teaching, business, engineering, etc.). In Taiwan, in high school study is more memorization (so think classical Chinese rather than great US/Western/World literature) and in college you only study one subject. I like the students a lot. About half are first generation Christians and they all had really interesting stories: one came from a family that did fortune telling, another was originally a candidate to be a prophet medium, several were part of whole-family conversations, and some are still the only Christians in their family. In some ways I’m glad I get to teach the religion class, because for most of them I really probably come out of left field. The semester will be a mix of folk religions, three teachings (Buddhism, Daoism, Confucianism), new religions, aborigine religions, and some add-on topics. My main goal is exposure and to help them think about Christian identity in a pluralistic culture. I also hope they’ll stretch a little in how they look at the world. How does Christian faith sit with different cultural views? How do they make sense of aspects of tradition that are troubling? The first class I give them a survey that looks at ideas like qi, ghosts and spirits, salvation, interfaith marriage and so on. I hope that talking about things now will help them later.

Lacrosse / Wooster

11072593_10153865383952678_2168308057147800547_nI went to a small college in the midwest, the College of Wooster. It has a Presbyterian background and graduates an outsized number of PCUSA pastors. I’m hoping to catch up with fellow interns from Westminster Presbyterian Church in a couple of weeks. There were six or seven of us that interned during these years, and almost all are now ordained. One’s a presbytery exec, one ran the main GLBT advocacy group for our church in NYC, one just finished a PhD in systematics and took a call in Illinois, another is an episcopal priest and author, yet another is part of a clergy couple team and is fifteen years into ministry, and the last works for another non-profit in the Chicago area. Curiously, every single one of these classmates is a first-born daughter (there are several other men from my class in ministry, but they tilted towards different activities in college). I got to be the little brother of the group and was always kind of amazed by the gifts within this network (writing, singing, preaching, speaking, organizing). We profited from several great campus ministers and local clergy. In general, it was a good college for me because it emphasized individual research (all students write junior and senior theses) and there was plenty of space to try things out. It was/is a school that rewards creativity and individual interest, and encourages internal motivation.

Another influence on me in college years was the start of a Chinese program. I did a summer of Chinese at the University of Michigan through a fellowship program to encourage people from the US to study less commonly taught langauges. When I came back, Wooster had just started offering Chinese, and then I went onto a year in Beijing. My advisor was David Gedalecia, who had studied the Yuan dynasty Cheng brothers and also advised several theses in my year. One of my roommates (also a Gedalecia advisee) went to law school but then passed the foreign service exam and was even here in Taiwan for some time.

This is all backdrop to say that in Taiwan, there’s a small group of Wooster alum: a pair of English teachers, a guy who has worked in mining in Asia for the last thirty years, and a string of visitors. Sue Min (who ran a Chinese restaurant and Wooster and is a member of Westminster) comes through regularly. This last weekend there was a lacrosse scrimmage at NTNU that included a mix of locals and foreigners. I didn’t play, but was able to talk for a while with one of the more recent graduates. She talked Sam into picking up a lacrosse stick and learning some basic skills. She had Gedalecia as an advisor, as did the older alum who’d visited. I’m also in touch with the three others in history in my year who had the same advisor.

I know alumni relationships can be unhealthy. In Taiwan, in many schools alumni get preferential treatment (the entire senior theology leadership at my school are alumni of Taiwan Seminary). At the same time, it’s really nice to connect to people who experienced the same place and had some of the same experiences, although in different eras. I try not to be overly rosy about my college years, but I’m grateful for the ways that college developed a calling towards ministry, teaching, and the cross-cultural life.