Appendices 160 • Other titles: Professor Louise Lind and Dr. Jonathan Smith; Drs. Cynthia and Jackson Whittaker • Although the use of individual names is assumed when married people have different titles, this is desirable for others as well. Instead of Mr. and Mrs. Steve Jackson, consider: • Steve and Lorna Jackson • Mr. and Mrs. Steve and Lorna Jackson • M/M Steve Jackson and Lorna Stafford Titles can be eliminated altogether, but in formal usage this practice is generally not preferred. References to Collective and Abstract Nouns Social institutions (e.g., church), concepts (e.g., evil), or inanimate objects (e.g., a ship) do not have gender. Referring to them as female or male encourages stereotyping groups of people with the qualities specific to that institution, concept, or object. • Pronouns that refer to collective and abstract nouns should be neuter, except in direct quotations. • Direct quotation: “And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.” (Revelations 21:2). • Modern usage: The Church is described as the new Jerusalem. It is adorned for the worship of God, and its relationship with God is seen as a gift from God. • Direct quotations can often be made inclusive through the use of brackets: “A person must make his [or her] own way in this broken world.” Language About God Although these guidelines are designed mainly for use in terms of language about people, care and attention should be given also to language about God in writing, speaking, and worship. Language about God should articulate the variety and richness of God’s manifestations to humankind. It should also respect the deeply personal nature of God as expressed through the Trinity. These suggestions are offered as a beginning point from which one can develop androgynous language about God: • The exclusive use of either masculine or feminine pronouns for God should be avoided. • Metaphors showing God’s personal relationship with humans should be used, but need not be personalized with “he” or “she.” • A variety of sex-specific metaphors can be used: “God is the father who welcomes his son home, but she is also the woman who searches for the lost coin.” Imagination, patience, and diligence are required in order to use language that expands and enriches our understanding of God. Appendix II. Conduct Covenant and Judicial Procedures This appendix on Conduct Covenant and Judicial Procedures was adopted by the Duke Divinity School faculty in February 2003: The Conduct Covenant for Duke Divinity School 1 We, the faculty and students in the Divinity School of Duke University, make covenant, individually and corporately, to uphold the highest standards of personal and academic integrity. This includes, but is not limited to, never lying, cheating, stealing, causing harm to self or others, or defacing property. Set aside by our calling, we hold ourselves and each other to the highest standards of conduct. As a Divinity School committed to forming and educating persons for the ministry of Jesus Christ, we covenant together to embody truth in every aspect of our lives, including our academic work and all forms of speech. In joyful obedience to Christ, we gratefully involve our bodies, minds, and spirits in this community of discipline and love, recognizing that we are a people called to worship God by the Spirit of truth. Covenant Keeping Introduction: Breaches of community covenants are grievous matters, both to the individuals concerned and to the community as a whole. To encourage covenant faithfulness, the Divinity School conduct covenant tries to be explicit in describing the kind of attitude and behavior that honors the distinctive nature of the Divinity School. The Divinity School will work to make students aware of our covenant together from the beginning of their academic program. Pastoral Process: The response of the community to both alleged and confirmed fractures of our covenant will be guided by pastoral concerns. In this instance pastoral denotes reconciling, restorative, healing. At times we can be reconciling, restorative, and healing simply through sharing, listening sympathetically, and responding with forgiveness and understanding. In other instances reconciliation, restoration to the community, and healing of person and community can occur only through confession, an attitude of penance and penitential acts indicating remorse, contrition, and a desire to learn from one’s errors. Members of the covenant community who are aggrieved by the conduct of other members of the community should find a friend and approach the offending party to work out the misunderstanding or offense (Matthew 18:15-20). However, because of their gravity, matters related to theft, abuse of property (including academic property), or fraud should be brought directly to the academic dean for address and resolution following the judicial procedures described below. As members of a covenant community, all persons have a moral obligation to report breaches of the covenant. Judicial Procedures: The judicial process hereinafter described is constituted for the Divinity School community as required by the Judicial System of Duke University and the university’s rubric on student life. It conforms to and functions within those larger structures (see The Duke Community Standard in Practice: A Guide for Undergraduates ) . When grievances are brought to the academic dean, the following processes will be implemented: • Faculty accused of covenant violation will be subject to the policies and procedures of the currently effective Duke University Faculty Handbook. • Students accused of covenant violation may elect (1) to authorize the academic dean to initiate an informal process to resolve the accusation and apply any indicated disciplines, or (2) to authorize the academic dean to initiate a formal process involving fellow students, faculty, and administration who will attempt to determine whether there has been a violation and take appropriate pastoral action. 1 Duke Divinity School is a Christian community shaped by the Gospel of Jesus Christ. While we do not expect members of other faith traditions to share the theological framework out of which this covenant was developed, we welcome into our community anyone who is willing to live and work under the standards of conduct specified herein.