Waiapu Diocesan Theologian

August 19, 2009

The Core Curriculum

Filed under: Starting Points,Theological Curriculum — howardpilgrim @ 5:39 pm

What are we talking about here? Just what is this fund of knowledge that is in danger of running dry in our common Anglican life? For those unfamiliar with the “good old ways” of theological education, this post is one attempt to bring you up to speed. Those who are there already might like leave their comments correcting my summary…

One way of tackling this query is by giving an outline of what are generally considered to be the six essential elements in the education of any Christian minister, lay or ordained. This is the stuff we should be passing on to each new generation of leaders in the church,  our accumulated wisdom of what it means to be a competent, educated community of faith. Each of these “elements” is actually a huge field inviting life-long study. None of them could be considered radical or new.

The first two fields in the following list are probably relatively well provided for at present, and as new people are recruited and trained for local ministries, ordained or lay, we have tended to put most of our resources into providing this sort of training. The last four are the traditional fields of theological study that have been most neglected. In an ideal world, all six should be developed side by side in an integrated and life-long manner. The practical problem here is that the four traditional fields are huge, and we often don’t know where to begin without embarking on an intensive course of study spread over several years, which was the traditional solution. Our challenge is to provide accessible (but not necessarily easy!) gateways into each field.

Spiritual Formation

This almost goes without saying: no-one can provide Christian ministry to others unless they have their own  living relationship with God and with the Christian community. Tending to  our own spirituality is our first Christian duty – not by becoming self-absorbed, but making sure our love of God and neighbour is real. The guidance of spiritual directors and a growing familiarity with the long tradition of Christian spirituality are important means of making sure we are spiritually healthy and fit to meet the demands of a life given to meeting the needs of others.

Ministry Skills

The “how to” aspects of ministry to others are not only learned by experience, but can also be taught. Most people in Christian leadership appreciate this and are ready to line up for practical courses in how to do their ministry tasks – liturgy, preaching, pastoral care, group  leadership, and so on. We expect those who lead us to show developing competence, whether or not they are paid for it: any licence involves a responsibility to become skillful. The church makes training opportunities available, and attendance is expected.  No problem there, by and large. Standards of competence and behaviour are expected, and licenses can be withdrawn if people don’t come up to the mark. That mark, however is actually rather low, compared to the large knowledge base available in each of these aspects of ministry. Once again, life-long learning is an appropriate goal.

New Testament Studies

The heart of all Christian ministry is the good news of Jesus Christ, and the wellspring of that gospel is contained within the New Testament. Yet at a recent national gathering, the Theological Hui held in Auckland, Feb 2008, there was a clear consensus that the most urgent need of our church is to learn how to interpret the holy scriptures. For most of our people, what we have learned so far is just not enough to get us by, given the challenges we face together.  Knowing how to work out what a passage may have meant in its original context – that is what we call exegesis. Interpreting its significance for us 2000 years later – that is exposition. Learning how others have done this before you – priceless! (apologies to foreigners who may not have seen the Mastercard advertisement) And yet how little of this knowledge is actually available to feed the people in our pews, or the spiritually hungry in the world around us? A few tidbits gleaned from bible studies of some TV evangelist, or from an internet sermon will not get us there. There is so much more needed, and available.

First Testament Studies

What we are used to calling the Old Testament is not old as in outdated, but old as in our deepest roots, our original source of knowledge about God. The holy scriptures of Israel are simply referred to in the New Testament as “the scriptures”, or by the formula “it is written”. Jesus and the first Christians understood all that happened to them in the light of what they read in those sacred writings, and we cannot begin to comprehend what they were on about without reading what they were reading.  The gap of time and culture we must cross to do so is not all that difficult to bridge – many have been there before us and left a vast heritage for us to explore.

Christian History

We are not the first people to follow Jesus – the Christian movement has been underway for 2000 years now, and there is so much to learn about where we are now by looking back over where we have come.  A warning -“Those who don’t know history are doomed to repeat it”. Enough said! More positively,  studying those who have gone before us can be a constant source of encouragement, as we learn to recognise God’s faithful guidance of the Church through the ages.  Those saints we celebrate throughout the year; knowing more about how to fit them into their historical context gives us a clearer idea of just who we are called to be, of our own potential for transforming our world as they did. And reflecting on how the Church engaged with its world in earlier times brings us new perspectives on how to conduct our own mission today.

Systematic Theology

How can we integrate all that we learn above with everything else we know about Life, the Universe and Everything? Attempting to do so was what once led to theology being called “The Queen of the Sciences”. Medieval theologians used to try to formulate a grand theory of everything, but nowadays we leave that to the physicists, who make it simpler by not trying to bring God into the picture. Nevertheless, we cannot get far in Christian ministry without trying this, at least on a personal level: that is to say, trying to bring what we know together into a coherent whole, especially the things that are most important to us. We need to gain some sort of “simple vision” that places our identity as believers within  the biggest picture we can see. This, of course is a life-long task, no matter how we go about it. It is a very personal task, a necessary part of our spiritual development (bringing us back to our starting point above), but it is more than personal if we are to guide others along the way, and studying how some of the great Christian thinkers have done it before us can be both enlightening and inspiring.

So …. if that is the curriculum, where is the  school? Don’t miss the next exciting episode. More to the point, send me some feedback in the Comments box so that we can work on it together!

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August 2, 2009

What’s Missing?

Filed under: Starting Points — howardpilgrim @ 10:07 pm

“If it ain’t broke, don’t fix it” Most of us subscribe to that commonsense maxim, so why on earth does Waiapu need a diocesan theologian? Is something missing in our common life? Obviously both Bishop David Rice and I share the view that something is seriously out of order, which is why I got this job: it is not just an honorific title acknowledging my worth as they ease me out to pasture.

A Little History is in order

About two decades ago Anglican dioceses throughout New Zealand began to promote a new way of providing for parish ministries: known variously as “The Nevada Model“, “Total Ministry” or “Local Shared Ministry“, it promised a way forward for parishes unable to sustain the costs of supporting full-time stipendiary vicars. Rather than being promoted as a matter of expediency, a last resort for parishes in trouble (although often experienced as that by those on the receiving end of diocesan visitations), this model of parish structure was held to be more life-giving for all parishes than the more traditional model in which the ministry of the vicar dominated most aspects of parish life. It made strong connections with the New Testament metaphor of the Body of Christ in which every member has a distinctive gift to bring to the common life, and new ministry gifts are constantly given birth by the Holy Spirit.  It appealed to our natural congregational affiliations by asserting that every ministry needed by each parish was already present among the people, or just about to walk through the door.  Acknowledging that theological literacy and pastoral expertise were widespread throughout our Anglican laity, some advocates for this new system adopted a revolutionary slogan, “Ministry is a calling, not a profession”.

Having recently completed a professional, theological education as my preparation for ordination, I must say this got me alarmed, no matter how much I could assent to key parts of the new rationale. It seemed that my church, to which I had returned largely because of its commitment to theological literacy among its clergy, was suddenly abandoning the values that had inspired my calling. Now a significant number of deacons and priests would be ordained as part of team ministries in which the traditional functions of clergy were shared within a team. On this basis, it would no longer be necessary for clergy to invest in the years of theological study formerly required before ordination. More to the point, the church at large was relieving itself of the responsibility of financing that study. What I had struggled to undertake largely at my own expense, many others receiving a call to ordination would find impossible, and it would not be encouraged, let alone required.  Theological study was set to move from the heart of ordained ministry into the category of personal hobby. The accumulated social capital of shared theological knowledge would be enjoyed by my church while it lasted with little institutional commitment to its replenishment.

Nothing I have written above should be read as a criticism of our Local Shared Ministry clergy. They give their devotion, time and energy without any financial reward to meet the needs of the parishioners entrusted to their care.  If they lack theological education, whose fault is this? In many cases their call to holy orders came with promises of ongoing training that were never properly carried through by the church leadership. This is our shared problem as a church, and it is time we did a lot more to make up the deficit. In my conversations with LSM clergy, they are generally the first to say they need more training, resources and  opportunities for theological study.

But don’t we have plenty of fully trained clergy?

Yes, we do still have some ordination candidates undertaking a full theological education, but no there are not very many of them, and not many are young adults. I wonder why … Could it have anything to do with our devaluation of ministry as a profession for life?

“Fully trained”, now let’s think about what that means. In most professions t doesn’t just mean an initial period of study, but includes ongoing study to keep that knowledge current.  Nowadays there is something my wife calls CPD (“continuing professional development”) that is required if she is to maintain membership of her professional association, as in many others.  I have not run into this idea inside the church (or at least not until I was talking to our new bishop). Why not? Are we afraid to talk about our fully trained clergy keeping their qualifications current when they are surrounded by colleagues who haven’t been required to undertake any of that initial training? Oh right – we are a calling, not a profession.  We don’t actually have any standards of theological training for our clergy.

What difference has this made to the standing of our church within our social context in which the professions have increasing status? And what difference has it made as we compete for credibility with every pastor and his wife who set up their own church and present themselves as the new face of Christianity?  We may assure ourselves that we have a better connection with the 2000 year Christian tradition than some of these upstarts, but is our pride justified? How much effort do we actually put into studying that tradition with all its rich heritage of wisdom, reflection, and inspired proclamation?  What steps are we taking to ensure that our children and grandchildren have access to this heritage?  And how will they even know it is their birthright unless they see that we are passionate about appropriating it for ourselves?

In Summary…

Something is definitely broken, and we must find a way of fixing it, together.

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