Theological Educators and their Concerns about Technology

Abstract. Based on results from interviews with theological educators at forty‐five seminaries in North America, the author begins by listing twenty‐six concerns expressed about technology in theological education, particularly the concerns about electronically mediated distance education. These concerns are categorized loosely under three headings: Practical and Personal Concerns, Pedagogical and Educational Concerns, and Philosophical and Theological Concerns. More important than the list is the sociology of decision‐making surrounding technology among theological educators. In the final section of the article entitled, “how concerns about technology function within institutions,” the author discusses how it is that these concerns are allowed to function in very different ways across the spectrum of theological education today.     

Strategic planning and performance measurement: Implications for careers services in higher education

Increasing pressures are being exerted on careers services in higher education to demonstrate their effectiveness. To avoid the imposition of crude and inappropriate measures, the issue of performance measurement needs to be subsumed within a broader approach to strategic planning. Two models are presented: a strategic-planning process used in the business sector, and a model developed for establishing accountability in careers services. Issues are identified in relation both to the process of the models and to the content of the careers-service matters to which they might be applied (many of these issues are relevant to other guidance and counselling services in higher education and elsewhere). Finally, some brief examples are presented of strategic planning in action.     

Mentoring in Caribbean Theological Education

This article addresses the issue of mentoring in theological education, drawing against the context of the Caribbean and the insights of Pan‐African Women, such as in the Circle of Concerned African Women Theologians, as well as support and accountability groups such as Caribbean Women Theologians for Transformation and the Caribbean and North America Council for Mission. Drawing on biblical models of mentoring, the article argues that while the ways that individuals are mentored during their theological education programmes can and will vary, women in leadership can be sounding boards, cheerleaders, advocates, facilitators, coaches, guides, role models, and even critics as they help to shape and develop other women leaders in the church.     

Learning on the Ground: Ecology,Engagement, and Embodiment

If theological education is to prepare religious leaders who will respond faithfully and capably to ecological challenges, what models of teaching and learning will best equip them for this work? In conversation with environmental education theory and examples from diverse learning contexts, this paper proposes a model of “learning on the ground” which is characterized by engaged and embodied pedagogy through participation in earth‐honoring social practices. See a companion essay in this issue of the journal (Kevin J. O'Brien, “Balancing Critique and Commitment”) and a response to both these essays (Forrest Clingerman, “Pedagogy as a Field Guide to the Ecology of the Classroom”) also published in this issue of the journal.     

The Divine Pedagogy as a Model for Online Education

Abstract. In addition to the pragmatic concerns that often drive the use of technology in theological education, there is a need to develop theological justification and direction for online education. Several Roman Catholic Church documents propose the “divine pedagogy,” the manner in which God teaches the human race, as a model for catechesis or religious education. This can provide a rich resource for developing a theological pedagogy for online education. This is especially relevant to the justification for online education, because critics sometimes refer to the incarnational character of the divine pedagogy to argue against the disembodied nature of virtual education. This article addresses such criticisms and more constructively, relates several aspects of the divine pedagogy such as adaptation, community, and participation to teaching and learning in the online environment. (This paper was presented at Theology and Pedagogy in Cyberspace II conference in Evanston, Ill. on April 17, 2004.)     

Pedagogical challenges in teaching ESOL/Multilingual writers in theological education

A theological school's international students contribute to and are constitutive of its diversity. Yet while research on diversity in theological education is flourishing, the pedagogical challenges of international ESOL (English for Speakers of other Languages) theological students and of their teachers have received scant attention. This article probes the pedagogical challenges of international student writers in theological schools, and of their teachers and tutors, by (1) reflecting on those challenges, their context, and responses to them; (2) connecting contemporary theories of ESOL language learning with the practice of teaching and tutoring non‐native English writers in a theological context; and (3) proposing a discipline‐driven, writing‐centered ESOL pedagogy that I call “Writing Theology as a Common Language.” See as well “Responses to Lucretia B. Yaghjian's ‘Pedagogical challenges in teaching ESOL/multilingual writers in theological education,’ by Steed Vernyl Davidson, Sheryl A. Kujawa‐Holbrook (with Ahsah Kyuelna and Angela Wendy Tankersley), Hyo‐Dong Lee, and Carmen M. Nanko‐Fernández, published in this issue of the journal.     

Theological Educators,Technology and the Path Ahead

Abstract. Digital technology offers a host of opportunities and challenges for theological education. In this essay the author considers possible futures for theological education through creative uses of technology. The first half of the essay identifies five areas in which theological educators have had to gain technology skills in the last several years: 1. Individual facility with a personal computer; 2. Functioning capably in a connected world; 3. Information literacy for research and ministry; 4. Technology for face‐to‐face instruction; and 5. Technology for asynchronous teaching and learning. The second half of the essay identifies the forces that will likely drive technology learning for theological educators in the coming few years: 1. The pressure to meet student expectations; 2. The pressure to enrich the classroom experience by engaging the visual learner; 3. The pressure to enhance the traditional course through richer pedagogical strategies available with technology; and 4. The pressure to offer distance programs.     

The Pedagogy of the Online Wisdom Community: Forming Church Ministers in a Digital Age

Abstract. While electronic learning is transforming the face of higher education today, some in the theological community question whether it is appropriate for the specific goals of graduate level theological formation for ministry. Drawing on the work of one theological faculty, this article answers yes. The author describes the school's hybrid model of distance education pedagogy. He discusses the underlying teaching and learning principles that guided the faculty in their development of this model, and, in particular, the pedagogical ideal of the learning cohort as a “wisdom community.” Web‐based instruction can be effectively designed to nurture wisdom communities for integrative learning. The author describes the “pedagogy of the online wisdom community” from his experience of Web‐based distance education teaching. The growing demand for ministry formation programs, particularly in mission areas, underlines the urgent need for continued study of the role of technology in theological pedagogy.     

关于三大神学问题的哲学思考

灵魂是否不灭?上帝是否存在?上帝意志是否具有超必然的自由?这三个问题涉及宗教的根本基础。宗教神学家一直把上述三个问题视为神学的基本问题。一方面把它们奉为神圣的信条,不许信仰者怀疑;另一方面,也不断利用哲学和理性的形式,对之作出各式各样的证明。但是历史上的启蒙哲学家和自然科学家对之发出了公开的挑战,从哲学世界观的高度,从自然科学新成就出发,证明统一的自然界不可能有任何超自然存在。围绕三大神学问题的争论,一直是哲学与神学关系史上的中心问题,它也成了宗教哲学必须解答的重要理论问题。     

An ecological pedagogy of embeddedness: Theological education for human flourishing

This paper sets forth a proposal for an ecological pedagogy of embeddedness informed by place-based, challenge-based, and competency-based methodologies. While some theological institutions have begun implementing principles from competency-based models, theological educators have not adequately explored the resources within place-based and challenge-based systems. This paper will contribute to the literature on theological education in three distinct ways: first, this proposal will perform the oft-overlooked task of bringing these three pedagogical models into conversation with one another; second, this proposal will aim the outcomes and effects of the three pedagogical models toward the flourishing of the communities in which institutions are embedded; and third, this proposal will break new ground in its application of these three pedagogical systems to the context of a theological seminary.     

Beginning thoughts on a theological method for ministry

There is an emerging consensus in theological education about the components of a method of practical theology. Some of these components are: experience in ministry, theological reflection, reflection in cognate disciplines (especially the human sciences), reflection on personal involvement, and planning for ministry. This article describes a nine-step method which can be used in local churches or seminaries to move from experience to reflection to planning for ministry.Dr. Poling is Assistant Professor of Pastoral Care and Counseling, Bethany Theological Seminary, Oak Brook, Illinois 60521.The author acknowledges that the method described in this article was developed in conversations with Donald E. Miller, Professor of Christian Ethics at Bethany Seminary.     

Responses to Lucretia B. Yaghjian's “Pedagogical challenges in teaching ESOL/multilingual writers in theological education”

This article consists of four brief responses to Lucretia B. Yaghjian's “Pedagogical challenges in teaching ESOL/Multilingual writers in theological education,” published in this issue of the journal.     

Spiritual Machines,Personal Bodies,and God: Theological Education and Theological Anthropology

Programs of theological education in Christian traditions are exploring “distanced learning” as one way to address certain challenges to their educational excellence. A major strand in a twenty‐year old discussion of the nature and purpose of theological education has urged that analysis of theological schooling's failures and assessment of proposed remedies ought to be framed explicitly in theological terms as part of an ongoing inquiry into what makes theological education properly theological. This essay tries to show how following that advice can make a practical difference in assessing the merits of distanced learning. It does so by raising questions about the theological‐anthropological assumptions, respectively, of theological education and of distanced learning.     

Experience from the Mission to Cuba: Related to Together towards Life

The mission that God has given is one of proclamation, liturgy, deaconry, education, and stewardship. This is why it is necessary to develop new models for mission based on national work, where we review our biblical and theological discourse, our ecclesiology, the structures that limit our missionary activity, the models of theological education, our traditions and creation of liturgy, and our conceptual models and practice in ministry. Considering this, the World Council of Churches' document Together towards Life: Mission and Evangelism in Changing Landscapes offers interesting guidelines for teaching and practicing mission, which the author analyzes in the ecumenical Cuban context, and in particular in that of the Evangelical Theological Seminary of Matanzas, Cuba.     

Pan‐African Women's Voices across Borders

This article is structured from the epistemological vantage point of framing theological education within the context of Pan‐African women's experiences of migration, where theological education is defined in the widest sense of creating knowledge, ethos, and practices from within different versions of Christian tradition, as opposed to transmitting a static corpus of knowledge. It begins by examining the deconstructive potential of Pan‐African female migrants, particularly with regard to gendered patterns and projections of theological education. It then describes and analyzes the impact of Pan‐African female migrants on the project of contextual theological education as an act of birthing and bringing to life the dimensions of seeing and interpreting the one life‐giving story through the lenses of the lamenting, celebrating, and transforming stories of many. The article concludes by presenting Pan‐African female migration as an opportunity to revisit theological education as a creative, ecumenical, and intercultural enterprise, seeing the empirical location of Pan‐African female migrants as a paradigmatic lens for revisiting theological education as intercultural enterprise, and not (exclusively) as a contextual – and hence exceptional – historic experience.     

Practicing the Disseminary: Technology Lessons from Napster

Whatever will happen in the way of the confluence of pedagogy and technology, it will not so much perpetuate past models in more efficient ways as it will reflect a stronger element of (for example) the unanticipated success of Napster. The author suggests a fivefold interpretation of Napster's implications as a guideline of what cybermedia do well, and how theological educators can use cybermedia to enrich their classroom teaching by distinguishing online from in‐class education. Cybermedia serve best when they do not duplicate or usurp functions best accomplished in person, and personal interaction thrives when not burdened with information‐transmission that might as well take place online.     

Ethnic Studies: An Urgent Need in Theological Education in Africa

By virtue of its subject matter, theological education ought to infuse life with morals and values, thus moulding a just, moral and peaceful society such as is envisaged in God's telos for His world. And in line with its aims, theological education provides knowledge and skills to people to enable them to serve the church, together with the wider society where the church lives. A theological curriculum appropriate to its context ensures success in both these aspects of theological education. To their credit Africa's theological institutions seem to have curricula which are relevant to Africa's context. Success in sustaining the relevance of these curricula lies in continually revising the curriculum so that it does not become dated. One such urgent revision is in the offering of ethnic studies which is necessitated by the ethnic crisis in Africa. For this reason, ethnic studies in the curriculum of theological education in Africa are imperative. In the essay four ways are proposed in which ethnic studies could be included in the curriculum of theological education in Africa.     

Sex,gender, and intersex: anthropological,medical, and ethical critiques and proposals

ABSTRACT

The problems of intersex have received little attention from both Catholic Magisterium and theologians. Early in 2019, the Vatican Congregation for Catholic Education issued a document intended to be a pathway for a dialogue on the issue of gender in education. This essay responds to that document as a contribution to filling theological gaps in the consideration of intersex. It first explains and critiques the theological anthropology underlying the Vatican document and then analyzes and critiques Western cultural, medical approaches to intersex persons. It dialogues with the experience of intersex persons and the social sciences that document it and concludes by proposing ethical principles to guide intersex persons, their parents, and their physicians in the care and treatment of intersex.     

... In relation to theological education

Summary This article has emphasized the ways in which theological education and pastoral psychologycan be optimally related in the future. It has been suggested that this future calls for a shift from purely medical models to field theory models of learning pastoral psychology. A shift from individualistic to social psychological data will be required. A new emphasis upon definitelypastoral types of research is urgently needed. An assimilation of technology in the media of teaching and learning pastoral psychology must be developed. And, finally, a shift from a passive to an aggressive mode of pastoral action is the unexplored region for the future adventures of pastoral psychologists.     

Constructing and Testing Theological Models

In order for theology to have a cognitive dimension, it is necessary to have procedures for testing and critically evaluating theological models. We make use of certain features of scientific models to show how science has been able to move beyond the poles of foundationalism, represented by logical positivism, and antifoundationalism or relativism, represented by the sociologists of knowledge. These ideas are generalized to show that constructing and testing theological models similarly offers a means by which theology can move beyond confessionalism and postmodernism. Our starting point is Paul Tillich's concept of God as the ground of being and the different levels of consciousness and thinking that accompany his understanding of theology. The ontological argument of Anselm is shown to play a key role, not as a proof for the existence of God but as a means for testing theological models. An example of a theological model, drawn from the domain of philosophy of science, is presented to show how theological models are constructed and tested.