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What should theological education become? Theological education has long been successful in the United States because of its ability to engage with contemporary cultural realities. Likewise, despite the existential threats facing it today, theological education can continue to thrive if it is once again reinvented to fit with the needs of current times. Daniel Aleshire, the longtime executive director of the Association of Theological Schools, offers a brief account of how theological education has changed in the past and how it might change going forward. He begins by reflecting on his own extensive experience with theological education and then turns to reviewing its history, dating back to the seventeenth century. Amid this historical survey, he uncovers an older model of the field that he believes must become dominant once again—what he calls formational theological education—and explores educational practices that this model would require. The future of theological education described here by Aleshire would return seminaries to their original role as places where a “deep, abiding, resilient, generative identity as Christian human beings” is fostered within emerging Christian leaders. This, he argues, more than professional preparation, is what theological education must be most essentially about.
A top leadership theorist offers a compelling proposal for renovating the way religious education is practiced today. Christian colleges and seminaries have not been immune from the cultural influences shaping contemporary education. Challenging the conventional wisdom advanced by the educational debate during the last fifteen years, Robert Banks builds an innovative new model of theological education based on how ministry formation took place in biblical times. Banks takes full account of key issues raised by our current educational context and shows how a "missional model" of education is more holistic, inclusive, and practical than recent versions.
On forming people who form communion Theological education has always been about formation: first of people, then of communities, then of the world. If we continue to promote whiteness and its related ideas of masculinity and individualism in our educational work, it will remain diseased and thwart our efforts to heal the church and the world. But if theological education aims to form people who can gather others together through border-crossing pluralism and God-drenched communion, we can begin to cultivate the radical belonging that is at the heart of God’s transformative work. In this inaugural volume of the Theological Education between the Times series, Willie James Jennings shares the insights gained from his extensive experience in theological education, most notably as the dean of a major university’s divinity school—where he remains one of the only African Americans to have ever served in that role. He reflects on the distortions hidden in plain sight within the world of education but holds onto abundant hope for what theological education can be and how it can position itself at the front of a massive cultural shift away from white, Western cultural hegemony. This must happen through the formation of what Jennings calls erotic souls within ourselves—erotic in the sense that denotes the power and energy of authentic connection with God and our fellow human beings. After Whiteness is for anyone who has ever questioned why theological education still matters. It is a call for Christian intellectuals to exchange isolation for intimacy and embrace their place in the crowd—just like the crowd that followed Jesus and experienced his miracles. It is part memoir, part decolonial analysis, and part poetry—a multimodal discourse that deliberately transgresses boundaries, as Jennings hopes theological education will do, too.
How to envision theological education in this time between the times The dominant model of theological education is coming to an end—but Ted A. Smith looks to its ultimate ends as sources of hope and renewal. Smith locates the crisis facing theological education today in a sweeping history of religion in the United States, from the standing orders of the colonial period to the voluntary associations of the nineteenth and twentieth centuries. He then connects today’s challenges to shifts in contemporary society, including declining religious affiliation, individualization, rising desires for authenticity, and the unraveling of professions. Smith refuses to tell the story as one of progress or decline. Instead, he puts theological education in eschatological perspective, understanding it in relation to its ultimate purpose: “knowledge of God, knowledge so deep, so intimate, that it requires and accomplishes our transformation.” This knowledge is not restricted to a professional clerical class but is given for the salvation of all. Seeing by the light of this hope, Smith calls readers to reimagine church, ministry, and theological education for this time between the times.
Theological education has always been vital to the Church’s life and mission; yet today it is in crisis, lacking focus, direction, but also resources and even students. In the early Church, there is no doubt that to lead worship one had to be able to read and interpret the Bible. In order to lead, it was necessary to know at least something about the history of Israel and the work of God in the Gospels, and interpret that history, making it relevant to daily living. Quickly the Church developed schools for its teachers, whether lay or clergy. A catechetical system was organized through which candidates prepared for baptism were given a basic form of theological education. Hence to be a Christian meant persons knew what and why they believed. But over the years, theological education has come to mean education for clergy and church professionals. It has drifted, seeking new moorings.
“We don’t need books about teaching so much as books that teach.” Considering Jesus himself taught in a variety of ways—parable, discussion, miracle performance, ritual observance—it seems that there can be no single, definitive, Christian method of teaching. How then should Christian teaching happen, especially in this time of significant change to theological education as an institution? Mark Jordan addresses this question by first allowing various depictions and instances of Christian teaching from literature to speak for themselves before meditating on what these illustrative examples might mean for Christian pedagogy. Each textual scene he shares is juxtaposed with a contrasting scene to capture the pluralistic possibilities in the art of teaching a faith that is so often rooted in paradox. He exemplifies forms of teaching that operate beyond the boundaries of scholarly books and discursive lectures to disrupt the normative Western academic approach of treating theology as a body of knowledge to be transmitted merely through language. Transforming Fire consults writers ranging from Gregory of Nyssa to C. S. Lewis, and from John Bunyan to Octavia Butler, cutting across historical distance and boundaries of identity. Rather than offering solutions or systems, Jordan seeks in these texts new shelters for theological education where powerful teaching can happen and—even as traditional institutions shrink or vanish—the hearts of students can catch fire once again.
Many churches are “mule churches”–strong for a generation but unable to reproduce themselves. As a mule comes from a horse and a donkey, they were the product of demographics and cultural conditions conducive for a generation of strength but did not produce many offspring in new church starts or strong candidates for ministry. Mule churches create a generation or more of pastors, superintendents, and bishops who think they knew what made for strong church, who think their approach to ministry is the key reason for their success. And it produces churches with a nostalgia for the way things used to be. This makes it hard for churches to adapt to change. We've been declining for a long time due to changes in secular and consumer culture, demographics radically adjusting normative family structure, and a theology based in consumer marketing rather than mission-driven vitality. Now we realize that the church is free to not just make the gospel relevant to life but to make life relevant to the gospel. Conservative evangelical Christianity was able to focus on relevance prior to its ascendency on the national stage. Methodism requires a similar period of confessional self-definition. We are going through these confessions now in the debate about our stance toward homosexuality. Most students and most professors go to the seminary "to fix the church," because they realize that the future of the church and its seminaries are inseparable. Seminaries provide scholars for the church, who learn how to think, who learn how to take the long view, who shape identity, who foster a "culture of calling." A new kind of Methodist progressive evangelicalism is regenerating, which lives the great commandment (love) and the great commission (reproducing disciples) on a global scale. Before, seminaries prepared pastors to maintain healthy churches in stable neighborhoods. Now, every neighborhood is changing and many churches are losing their members and their confidence. They long for a recovery of their sense of mission and a new kind of leadership. A new kind of seminary is regenerating to foster hope, wisdom, creativity, and engagement with the great issues of our day.
Field education is an opportunity for students to develop ministry skills, practice ministerial reflection, discern their call, experience professional collegiality, and undergo personal transformation. Field education offers them a place to practice ministry and a space to reflect on it, to integrate theory and practice, and grow towards competency. In Welcome to Theological Field Education! eleven directors of field education in seminaries and divinity schools across North America pass on their wisdom to both students and their supervisors. Edited by Matthew Floding, director of field education at Western Seminary in Holland, Michigan, this volume covers critical topics such as the art of supervision and formation, the use of case studies and peer reflection groups, self-care and ministerial ethics, and assessment. Formation for ministry is especially challenging at this time in the church's life. First, the explosion of knowledge, pluralism, and consumerism and a host of other complicating factors make huge demands on what a minister must know to be effective in ministry. Second, with the erosion of thick religious subcultures, the novice minister has fewer sources of practical wisdom to draw upon. The next generation of ministers, if they are to be more fully formed for ministry, depends on skilled mentoring alongside wise supervisors. This book is the tool to help them make the most of their field education experience.
Surveys twentieth century theologies of work, contrasting differing approaches to consider the “problem of labor” from a theological perspective. Aimed at theologians concerned with how Christianity might engage in social criticism, as well those who are interested in the connection between Marxist and Christian traditions Explores debates about labor under capitalism and considers the relationship between divine and human work Through a thorough reading of Weber’s Protestant Work Ethic, argues that the triumph of the "spirit of utility" is crucial to understanding modern notions of work Draws on the work of various twentieth century Catholic thinkers, including Josef Pieper, Jacques Maritain, Eric Gill, and David Jones Published in the new and prestigious Illuminations series.
Radical Hope is a collection of letters—to ancestors, to children five generations from now, to strangers in grocery lines, to any and all who feel weary and discouraged—written by award-winning novelists, poets, political thinkers, and activists. Provocative and inspiring, Radical Hope offers readers a kaleidoscopic view of the love and courage needed to navigate this time of upheaval, uncertainty, and fear, in view of the recent US presidential election. Including letters by Junot Díaz, Alicia Garza, Roxana Robinson, Lisa See, Jewelle Gomez, Hari Kunzru, Faith Adiele, Parnaz Foroutan, Chip Livingston, Mohja Kahf, Achy Obejas, Viet Thanh Nguyen, Cherríe Moraga, Kate Schatz, Boris Fishman, Karen Joy Fowler, Elmaz Abinader, Aya de León, Jane Smiley, Luis Alberto Urrea, Mona Eltahawy, Jeff Chang, Claire Messud, Meredith Russo, Reyna Grande, Katie Kitamura, iO Tillett Wright, Francisco Goldman, Celeste Ng, Peter Orner, and Cristina García.