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.     

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.     

Theological Education with Hispanic Persons: Teaching Distinctiveness

The article explores the distinctiveness of Hispanic or Latino/a persons and implications for teaching practice in theological education. It reports on findings from a workshop for non‐Hispanic faculty that was conducted at the Hispanic Summer Program in 1901. The content is broadly defined, and the context and persons of theological education are considered in addressing the particular learning characteristics that can typify Hispanic persons. The work draws upon the pioneering work of Dr. Eldin Villafañe (The Liberating Spirit) who identifies cultural distinctiveness among Hispanic persons in the United States. Suggestions related to each of those characteristics are proposed for teaching practice with the expectation that transformation in practice can foster greater inclusion of Hispanic persons in theological education.     

Theological Education in a New Missional Era: A Personal Journey with Seven Theses

The author's personal journey in discovering, developing, researching and practicing adult theological education in the church is rehearsed, pointing out key learning moments along the way. Out of this praxis seven theses are offered that set an agenda for theological education in the new missional era in which the church finds itself.     

Theological Distance Education

SUMMARY

Theological institutions accredited by the Association of Theological Schools with distance education courses or programs continue to increase. Theological librarians, although often overlooked, play a significant role in their use of technology to meet the needs of distance students with the support of national library guidelines and accreditation standards. The current state of support to seminary distance programs includes traditional interlibrary loans, consortium relationships, proprietary full text journals, and free Internet resources. Distance learning for graduate theological education is here to stay. The continuing efforts of pioneering distance seminary librarians will guarantee quality, passionate service to students of tomorrow.     

Exploring Positive Learning Experiences in the Context of Practical Theological Education

Abstract. This article presents findings from an empirical study exploring student and teacher perspectives on positive learning experiences in practical theological education. Forty‐five students and twenty teachers were interviewed in focus groups in four educational institutions delivering programs in practical theology. The findings indicated that students valued practical theological education when it enabled them to think critically in relation to their personal or professional experience, and that students valued tutors, their peers and a flexible curriculum design in promoting this kind of learning. There was a high correlation between students’ views of positive learning experiences and what tutors perceived as important qualities that they hoped their students would develop. Difficulties associated with the students’ lack of clarity about the learning process and the tensions between academic and professional contexts are also discussed.     

Relevant and Effective Theological Education in the Context of Twenty‐First Century South Asia

This essay considers Christian theological education in South Asia highlighting pertinent issues in pedagogical content, form, method, and praxis. Debunking the notion of students as “empty bottles” to be filled, and criticizing the top‐down model of education, the paper argues that theological education is an ongoing and interactive process in which students and teachers are participants who share and reflect upon each other's faith and socio‐cultural experiences. Participants reject, test, negotiate, and choose – while remaining open to the variety that is embodied in different human experiences. The paper stresses the relationship between the theological college and the church and calls for mutual responsibility, respect, and accountability. In an increasingly communal and fundamentalist atmosphere that poses a threat to multi‐culturalism, the role of the laity in shaping theological education is highlighted and public debate is encouraged. The paper calls for interactive and dialogic learning. A version of this paper was published in Ministerial Formation 100 (2003): 5–16.     

The Future of Theological Education in Central and Eastern Europe: Challenges for Ecumenical Learning in the 21st Century1

The article focuses on the context of Central and Eastern Europe. The introduction surveys earlier references to this context in the activities of the WCC programmes on theological education. It then characterizes the situation regarding theological education in this region, especially after the changes of 1989/90. The central section summarizes the earlier discussions on ecumenical learning, especially in the WCC, and applies the insights gained to the field of theological education. The concluding part spells out some of the consequences for the future of theological education in Central and Eastern Europe looking especially at the situation in the Orthodox churches, the Protestant minority churches and the evangelical communities.     

Theological Education as Missional Formation

Theological education is missional in nature. The disability perspective within theological education provides this missional aspect, which is vital for the growth and sustenance of the church. Since its inception, the World Council of Churches Ecumenical Disability Advocates Network (WCC‐EDAN) has contributed to this great mission. This paper is an attempt to understand theological education as missional formation from the perspective of disability studies, especially the contributions of WCC‐EDAN.     

Let Us Pray: Classroom Worship in Theological Education

Theological education typically includes classroom worship, a practice of great pedagogical power and curricular import. As pedagogy, classroom worship does four things. It focuses teaching and learning on God, and fosters theological dispositions necessary for sustaining that attention. Second, it rightly positions the entire class in dialogical relation to the divine Thou, in communal relation to each other, the larger church and the wider world, and in personal relations that risk transformation. Third, it frames theological education as an integrative practice of faith and learning. Finally, it invites teachers to know their students as whole persons and students to trust their teachers as spiritual guides. As curriculum, classroom worship may have greater significance than chapel worship for many students and at particular schools. It should be moved from implicit curriculum to explicit, with careful attention to the null curriculum and to the matrices of relationship within which worship has meaning.     

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.     

Considerations for an Inclusive Global Theological Education

This article considers the role of theological education in developing the ministry of the church and the need for it to be relevant to the realities and needs of the people it is to serve. The article considers three factors – racism, imperialism, and tribalism – that influence theological education in different ways. It then turns to a consideration of African‐American womanist theology and African women's theology – as reflected in the Circle of Concerned African Women Theologians – and the similarities between these two approaches as expressions of liberation theology and their relevance for inclusive global theological education.     

Mainstreaming Gender in Theological Education

This article identifies themes and strategies for mainstreaming gender in theological education, based on the author's experience with theological education in Jamaica, the US, and Canada. It begins with the need to “visit the wounds” in such a way that realism about suffering can be accompanied by strategies for healing, transformation, and celebration of the reign of God already with us and in celebration of our agency to work toward it on earth as it is in heaven.     

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.     

De‐schooling the Theological Seminary: An Appropriate Paradigm for Effective Ministerial Formation

The most common paradigm of contemporary Protestant theological education for ministerial formation is that of schooling, seen in the institution of the theological seminary/college. This article notes the limitations of the schooling paradigm for educational intervention in the range of domains inherent in effective ministerial formation; recognizes that teaching and learning take different but still legitimate shape when used to describe educational processes in this context; and argues for an integrated, formational, and missional community paradigm modeled especially on the relationship of Jesus with his disciples as being both more consistent with biblical precedents and more effective educationally. The implications of this for the role of faculty of theological institutions are explored.     

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.     

Support of Theological Education in a Cross‐cultural Setting

Based on recent reports on the global status quo of theological education, including a mapping of Danish organizations supporting theological education in a cross‐cultural setting, the paper asks how theological education is best supported. It argues that theological education, while referring to a historical heritage and sacred text, is also exposed to developments in church and society. Stretched between the historical and contemporary perspective, theological education includes a cultural component that we need to consider when discussing development and support. The paper argues further that support of theological education offered in a cross‐cultural setting is susceptible to failure if the cultural aspect is not considered, primarily through engaging in the cultural background of the supporting agencies. As a help to identifying the cultural element, the paper proposes four indicators, challenging agencies of the global North to face latent aspects of culture and secularization, presenting a global and social perspective of theological education. The cultural component visualized in cross‐cultural support reveals that we must complement the classical notion of theological education as Christian leadership training with an understanding of formation, where spiritual and cognitive aspects accompany social and cultural critique of totalitarian regimes both inside and outside churches. Critique in this setting is not a matter of giving in to secularization, but rather expresses an openness to historical and contemporary perspectives and a commitment to the sources of faith.     

Theological Education in Epistemological Perspective: The Significance of Michael Polanyhi's “Personal Knowledge” for a Theological Orientation of Theological Education

Of what significance to theological education is critical reflection? Representing an influential perspective, Charles Wood seems to ascribe to critical reflection the highest priority by defining theology as “critical reflection upon the validity of the Christian witness.” This article argues that such a perspective devalues participatory modes of knowing. In contrast, the scientific epistemology of Michael Polanyi better illumines the pedagogical nature and theological orientation of theological education. Specifically, his notion of “indwelling” serves as a point of integration by which participative knowing is extended and intensified by the clarificatory power of critical reflection.     

Philosophical Hermeneutics and Theological Education

This article explores the resources that the philosophical hermeneutics of Hans‐Georg Gadamer can bring to the challenge of teaching theology to undergraduates. The author offers a sympathetic reading of Gadamer but is influenced by the insights of liberation theology. In this interpretation of his work, Gadamer's contribution lies in his emphases on intersubjectivity and on praxis as the goal of historically conscious understanding — and thus of historically conscious theological education. To suggest what philosophical hermeneutics can tell us about the process of teaching and learning in theology, this essay examines Gadamer's approach to historicity, conversation, truth, objectivity, subjectivity, practical wisdom, and praxis.     

Theological Education for a Religiously Radicalized World: An African Pentecostal Assist

The resurgence of Pentecostal Christianity at a time of increased religious radicalization in Africa is a disconcerting development. This problem is further compounded by the dearth of analytical research that explores the role theological education should play in preparing Pentecostalism to engage a religiously radicalized Africa. This paper offers a response in three ways: first, it reviews the legacy of missionary theological education and offers an overview of religion and state relations in Africa. Second, it discusses theological education and the implications of the rise of Pentecostalism in a context of religious radicalization. Third, it outlines how theological education could be reinvigorated to enable Pentecostalism to confront the challenges of religious radicalization in Africa. The paper concludes that theological education is a compelling stimulus that enables African Pentecostalism to promote peaceful coexistence and tolerance in ways that bear witness to the gospel of peace as well as reflect the African agency of faith. 1