Equipping Leaders: Change and Theological Education – by Cynthia Holder Rich
Read Landon Whitsitt’s Essay, “Raising Up Leaders: Contextual Theological Education for All”
Read José Irizarry’s Essay, “It is much more than leadership”
I serve on the Committee on the Nature of the Church in the 21st Century, called together by Presbyterian Church (USA) General Assembly Moderator Elder Cynthia Bolbach at the behest of the 2010 General Assembly. The name of the committee is more than a mouthful – committee members often use the nickname “21 C Church”. As the committee’s mandate is to look at what the future might hold and to suggest some ways to go forward faithfully, one of the issues we are exploring is the training of leaders for the church today and in the years to come. This has been an interest of mine for years, from the time I was a candidate under care. My interest continued when I served as an internship supervisor with a Bicentennial Fund grant program that brought Hispanic interns to serve and learn at the church I pastored in the Presbytery of Chicago, and then as I taught in graduate theological education institutions both abroad and stateside. How we train our leaders, and what constitutes effective, relevant and faithful training, are multifaceted issues that evolve over time. As the needs and nature of the church shifts and changes, so the nature of leadership development must change as well.
Graduate theological education as we know it today – which has given us many, many graduates from three- or four-year master’s of divinity programs, most who were taught by faculty with PhD level training– is not an ancient nor global pattern. In South Africa, where I received my PhD, the highest title is Professor, not Dr. Not so long ago (during the 20th century, for example), it was not unusual to teach theology without having a doctorate. Karl Barth, Reinhold Niebuhr and C.S. Lewis are among the theological luminaries who never received a doctorate that didn’t have the modifying “honorary” before the noun. So change in the way we educate pastors and theologians is not unknown to us, even in the recent past.
Today, graduate theological education institutions face pressures with which they are not familiar and may lack the capacity to face.
- The loss of faith in metanarratives that marks this era called “postmodern” strikes at the heart of the matter in much of theological education, and raises questions regarding issues formerly assumed to be “absolute”. This arises in the faith stance new students bring to campus, the support or lack of support of congregations and individuals, and the relationship of seminaries and the sense, both internal and external, of relevance in the church and the world.
- Many mainline denominations, traditionally the primary sponsors of graduate theological education institutions (because of the common requirement for completion of a master’s degree to be considered for ordination), are struggling with high levels of member and revenue loss. The combination of a) the loss of many traditional fulltime first-call placement congregations and ministries with b) staggering levels of student debt for many graduates (which pushes grads to look for more lucrative calls than the traditional first call congregations offer), makes finding a fulltime call with traditional benefits within one’s denomination a difficult, if not impossible, endeavor. As denominations deal with internal conflicts about doctrine, identity and ideology, support for theological education students and institutions may fall through the cracks.
- M Div enrollment continues to contract, and with it, seminary faculties and staff positions continue to decrease in number. Meanwhile, PhD granting institutions continue to train and graduate great numbers of students, all of whom were trained in the current traditional method (and so will likely teach in that way), who seek to fill a smaller and smaller group of open positions.
Obviously, there is a work to be done so that our leadership training and development strategies serve the church well and offer pastors and leaders the skills needed to confront the challenges of this new era. Suggestions toward this work include:
- The current schooling model of graduate theological/ministry education is one model among many – and may not be the most helpful model to face our contextual issues today, or may need augmentation with other models. Mentoring, service learning, prayer, worship and spiritual disciplines, cross-cultural encounter and the learning of modern languages, catechism and memorization, internship and practical learning experiences, formation of intentional learning communities in both distance and face-to-face formats, and engagement of primary texts (including scripture and confessional documents) – all of these and more can be built into a variety of viable, relevant and nimble models of leadership development for the church today.
- Additionally, international theological education cannot any longer be ignored (and, of course, to the extent it has, to date, been ignored, seminary students have not received education that is related in helpful ways to the world outside seminary walls). Significant centers in Asia, Latin America, and Africa are producing important scholars and scholarship. Organizations such as the World Conference of Associations of Theological Institutions, the Circle of Concerned African Women Theologians, and the Latin American Theological Fellowship are increasingly vocal, and important, commentators. Additionally, they help support and nurture new, creative voices that reflect different worldviews and impact our common understanding of theology and ecclesiology.
- As awareness of international theological scholarship grows, immigrants from around the world continue to come to North America and start worshipping groups and Christian fellowships. Immigrant congregations and pastors bring a vast and diverse array of understandings of pastoral training and the skills needed to effectively serve. Diligence is needed to discern the wisdom brought by new immigrant Christians, church leaders and pastors that could be integrated into leadership development strategies. In the PC(USA), some immigrant pastors have become Commissioned Lay Pastors or had their training approved by some other route than the traditional candidate or reception from other denominations processes. As diversity grows in the society, help will be needed from pastoral leaders who can speak languages and minister appropriately in cultures far removed from the Anglophone, EuroAmerican style traditionally common in mainline denominations today.
In a time of declining revenue and membership, these challenges may feel overwhelming and impossible. For theological education, leadership development and congregational ministry to go forward and flourish in our contexts today, the church is called to greater openness, innovation and imagination, that we may give glory to God and serve people. To rise to these goals, the call to the church across the ages, we must take up the current challenge and do better.
Read Landon Whitsitt’s Essay, “Raising Up Leaders: Contextual Theological Education for All”
Read José Irizarry’s Essay, “It is much more than leadership”
The model that is not working in the US is the same model we exported to Asia, Africa, Latin America, etc and now they are also producing people that are not necessarily learning what they really need to minister. The BD here in Kenya is actually more like a BTh and produces better theologians for the academy than ministers for the church. I am researching the impact of the BD degree to see what alumni think of their training. Good luck with your thinking and research in the north American context…
Thanks Rowland! You are of course correct about the export of models; as I not an export in the history of theological education, I cannot comment on how effective or not the models currently in use were at an earlier time. Of course, whenever a model is assumed to be universal, problems will result. Good luck with your research — I look forward to seeing your results!
Hi Cynthia,
Jon Chapman here.
I hope you and Mark and the girls are doing well. Long-time no hear from. I was just with Rev. Hubert Rakotoarivony of the FJKM who is here in the States for a month as a 2011 International Peacemaker. A thoroughly impressive fellow! (Dan Turk is traveling with him.)
Thank you Cynthia for opening an important concern. How will the US Church welcome and utilize persons from its global partners, particularly in these days and times?
I am happy to read of your perspective and to reconnect with you. I have some perspective on this issue (as you might expect :>) but will just say Hi for now and monitor the responses you are getting.
Just one quick comment. The Interdenominational Theological Center in Atlanta, GA (a consortium of 5 African American Theological Schools0 has long had a commitment to helping Africans of the diaspora. What is needed is for people like you and your husband who have served with these brothers and sisters/colleagues in ministry, to help them understand something of the racial dynamics in our churches and in US society. Too many of them want for the tall steeple, comfortable life rather than the work in the urban inter-city.
Grace to you and peace, Cynthia.
May God continue to bless you and yours.
In Christ,
Jon
Peace,
Jon
Hi Jon,
Good to hear from you! Of course the issues you raise are important. It is important both for US seminaries and schools to welcome international students (and faculty, surely), and, as well, for US students and faculty to have international exposure to experience other models.
The globalizing impact and perceptions of US wealth, and the (normal, yet sinful, for all who participate) desire to have this wealth, are easy to understand. US Christians are often surprised by international perceptions about universal wealth in the US, and accompanying desires by international Christian brothers and sisters to get in on the loot.
Both international and many US Christian leaders, students, and pastors aspire to “tall steeple” ministry. As the church continues to evolve, training and sustaining leadership for the many models new, old and emerging of congregational life will be important.
Peace to you, Jon — thanks for taking part in the conversation!
There are two books that I am considering as I read these remarks. The first is Ed Farley’s “Theologia: The Fragmentation and Unity of Theological Education” and another is a newer book by Chris Scharen and Aana Marie Vigen entitled, “Ethnography as Christian Theology and Ethics”. In both instances, there is a sense of what my pastoral theology professor, Charlie Brown, called “the Prego principle” – after the popular spaghetti sauce. The concept is that God blesses and enriches each person with insight and imagination sufficient to strengthen the witness of the church and the work of ministry. The challenge for leaders in the church is to have developed skill in “teasing out” that which already exists within each Christian and place those gifts within a framework for faithful witness that aligns with the calling of the Church. Farley approaches the question from a theologians point of view. Scharen and Vigen draw their insights from an effective method we rarely teach in a structured way to people entering the ministry – ethnography.
I have been richly blessed by exposure to the global church and international theological education. Even more, in particular while serving in Arizona, I learned much from the immigrant communities with whom we worked as new communities emerged. Yet what I have learned is that every place has a local language that is influenced by a wide range of forces that bring change to the doorstep of every Christian at a dizzying pace.
Thus, the gift of ministry and deep spiritual reflection is now, more than ever, a requirement for all dedicated disciples. Those who will be blessed by graduate training for ministry, and the academy that provides that training, must be equipped with sufficient skills to assess the wide and various contexts in which the Gospel is proclaimed – so that the message is intelligibly received in the local language. Even more, that depth level of theological training should equip future leaders with powerful skill at listening to the lives of those they serve so each localized manifestation of witness can be nurtured and offered to God’s symphony of praise in every language.
Anyhow – thanks for getting me thinking this morning!
Hi Brian,
Thanks for your thoughtful response. A volume that has been helpful for me is Shaping a Global Theological Mind, a compilation of essays edited by Darren Marks. More helpful was my own service in Madagascar, teaching at a graduate theological school and a pastoral training school. The export of models developed in Europe and North America continues, of course, and raising awareness of indigeneity as an important, creative, and God-given force for good (rather than just a source of sin)continues to be a crucial need. A professor colleague of mine from Madagascar is in Norway currently, doing research for and completing a volume on Malagasy perspectives on pneumatology — which will only be published in Malagasy, if the current plan continues. (I’m working on this one)Gaining access to ideas of God, church, the Christ event, etc. that are coherent in other places is crucial to the church’s faithful journey forward. This is worth the work involved for the riches afforded us all and the mutual growth of knowledge God has given to the church around the world.
Thanks for reading and responding! Cynthia Holder Rich
Hello, Cynthia,
Thanks a million for your very timely article, “Equipping Leaders: Change and Theological Education.” I rejoice with you as PC(USA)steps forth into the rapid waves of advancements in theological leadership. Life and service in an international and ecumenical theological environment affords new and renewing opportunities for growth, faithfulness, commitmentment, as well as service to Almighty God.
As a retired (Professor Emerita) at Interdenominational Theological Center (ITC) in Atlanta, GA, mentioned by Jon Chapman earlier, I can attest to depths of meaning in new and renewing relationships, new challenges, and incredible evidences of God’s faithfulness unfolding constantly! Welcome to “unique” academic theological worlds! Faculty and students are constantly learning and growing together! Academic meetings, in a variety of configuratons, will take on new meanings. Liturgical life, gathered and scattered will assume a depth never before imagined!
In 1958, such a theological world was called into existence as an Interdenominational and milticultural Theological Center – by God – who prepared the vision for ITC’s on-going life. With historical beginnings as a “separate place for former daughters and sons of African slaves,” The African Continent Continues and many other Continents have joined in this flow via new students and new faculty members. Thus, an interracial, international and ecumenical world continues, with many expressions of togetherness. Welcome to this world!
Our prayer support you as you continue this new endeavor!!
Melva Wilson Costen
Helmar Emil Nielsen Professor Emerita
Dear Dr. Costen, What a joy to hear from you! Thanks so much for your thoughtful response.
I am well aware of the good work done and being done at ITC. The complex relationship of African-Americans and Africans from the continent and the global diaspora undoubtedly creates a context for rich learning and growth in faith and ministry.
I would love to hear more about the liturgical life you reference — a prime focus for you, I know. The complex and wonderful ethnomusicological heritage of the Malagasy church and people has created wonderful hymnody — much of which is rarely used because of lingering prejudice birthed in the colonial period, which leads to approval of European metre, tune, tone and poetry and disdain for that which arises from the ground and culture of the island. Lord, forgive us!
Thanks for the prayers — we surely need them!
Cynthia Holder Rich
Thank you for that volume, Cynthia – and thank you for facilitating this conversation. What a joy to find a new way to be in conversation with my friends Jon and Melva! I am grateful for the depth of experience and wisdom represented by all the contributors. Every blessing. – Brian