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    The Missiological Future of Theological Education – Training Missionary Leaders

    December 5, 2011 // No Comments »

    As part of their forum on, “The Future of the Seminary,” the 3rd of 4 articles that I’ve contributed to, Ministers are Mobilizers, Not Managers,  went up the other day.  You can find the previous articles both here at lifeasmission as well as over at Patheos…

    Shaping Students w/ the Character and Competency of Jesus (lifeasmission | Patheos)

    Missionary Pastors for a Missionary God (lifeasmission | Patheos)

    Again, this is some edited content from a more comprehensive white paper that I worked on.  You can find the whole paper here as a resource at thefutureoftheologicaleducation.com.  Hope to see some helpful conversation emerge there, here, and over at Patheos as well.

    In terms of our particular contribution to this forum, we began by suggesting that while we passionately affirm the important role that seminaries play educationally, from a Kingdom perspective, the more important ‘accrediting factor’ is their ability to graduate students who have increasingly taken on both the character and competency of Jesus.   Given those aims and the ways in which our systems of theological education have been corrupted by the (non-missional) assumptions and characteristics of Christendom, we suggested that the central task before us is identifying educational principles guided by a theological vision of the missio Dei as it relates to both the Gospel and the Church that can help us re-imagine and re-shape our processes of theological formation.

    In our second post we sought to outline the central features of the first of three of these educational principles, that of being praxeological.   This praxeological orientation to theological education would result in the cultivation of reflective practitioners – leaders for whom the practice of mission and ministry and critical theological and missiological reflection always go hand-in-hand.

    Here, we’d like to provide a sketch of a second educational principle, again drawn from the life and ministry of Jesus, that we feel must inform our processes of theological formation, that of being mobilizational – geared toward the training of missionary leaders.

    One of the most disastrous effects of Christendom upon our systems of theological education has been the unhelpful assumption that the Church does and should exist at the center of our society.   Under this vision, seminaries have equipped leaders who would excel at managing and maintaining this system.   However, as the missio Dei and its implications for the Gospel and the Church come back into focus in Post-Christendom, we submit that our systems of theological education must be re-imagined for the purposes of training missionary leaders.  These will be leaders whose concern and skill-set revolve not around managing churches as part of a culture believed to be “Christian,” or even further, around church growth, but around mobilizing the people of God for participation in God’s mission in the world.  We submit that a truly mobilizational system of theological education will be, among other things, affordable, accessible, designed to prepare leaders as cultural pioneers, and judged on its ability to cultivate leaders who are competent to make disciples and mobilize others for faithful participation in God’s mission in the world.

    Affordable

    Unless you happen to live in a certain place, going to seminary requires the time and expense of uprooting your life and moving to another location.  In addition, the vast majority of seminary students are completely on their own to figure out how to pay for a seminary education.  A staggering number of students carry an enormous amount of debt for years, if not decades, following the completion of their program.   Not only is this problematic because of the current costs of seminary education, but increasingly, attaining a seminary degree does not translate into a proportional ability to get any job, let alone one that will alleviate students of their debt.   Moreover, because seminary degree programs remain, in large part, shaped by the assumptions of Christendom, students may quickly discover they are ill equipped to faithfully engage with the practical realities of ministry in Post-Christendom.  In order to be truly mobilizational, it is incumbent on us to re-imagine systems of theological education that are vastly more financially sustainable.

    Accessible

    Lack of proximity to the kinds of formational education that we are talking about isn’t just an affordability problem; it’s also an accessibility problem.  While we applaud the efforts of the increasing number of seminaries that value distance and
    distributed learning opportunities, we would suggest much more innovation is required.  Increasingly, seminaries need to embody in themselves the kind of character they should be instilling in their students.  In other words, just as we need to mobilize leaders, we also need to imagine what it might mean to mobilize theological education itself.  Institutions of theological education that are truly mobilizational will happily release power and control as they give their time and energy to initiatives that make quality theological education more accessible even if they don’t directly benefit.  The future of theological education belongs to those groups and institutions who care more for the work of God’s Kingdom than they do their own.

    Prepare Cultural Pioneers

    The ecclesial vision of Christendom provided for a system of theological education that mainly had in view the creation of Christian leaders who might well be described as managers or custodians of the church at the center of culture.  But, with the significant shaking occurring as we move from Christendom to Post-Christendom, the maps we previously used for theological education prove unhelpful and misleading.  In direct juxtaposition to a Christendom-shaped reality, a missional understanding of God and the Church compel us to give our time and attention to the equipping of missionary leaders capable of pioneering in a world without maps.  This will require the re-imagining of structures and programs that are designed to impart to students, missionary, as opposed to managerial, skill-sets.

    Cultivate Disciple-Makers and Mobilizers

    A final aspect of theological education that is mobilizational is the central importance of equipping leaders to be disciple-makers and mobilizers of God’s people for mission.  However, a particular person might be individually gifted, their ability to leverage that giftedness in concert with the biblically unifying commission to “go and make disciples of all nations,” is a fundamental marker of their fit for Kingdom ministry.  Said another way, we suggest that a profound understanding of one’s giftedness and a correspondingly profound track record of the exercise of that giftedness as a means of making disciples and mobilizing people and communities for mission ought to be seen as a basic requirement for the completion of any seminary program.

    In short, as the Church is increasingly pushed to the margins of society, it has (we have!) the opportunity to rediscover the missional nature of God, the Gospel, and the Church that was eclipsed within Christendom.   Among other things called for by this rediscovery is the complete restructuring of our systems of theological education as we seek to equip leaders who can serve the Church out of missionary rather than managerial perspectives and skill-sets.   We offer additional thoughts along these lines in the full paper, available here and check out the video and other resources at thefutureoftheologicaleducation.com.

    Posted in 3DM, anabaptist, bi-vocational, christendom, church, church planting, culture, discipleship, God, gospel, Jesus, kingdom, missiology, missional, missional theology, post-christendom, salvation, spiritual gifts, theological education, theology, western culture

    The Missiological Future of Theological Education – Training Reflective Practitioners

    November 22, 2011 // 1 Comment »

    The post below (edited slightly) was offered as the 2nd in a series of 4 articles on the “Future of the Seminary” forum over at Patheos (1st article here).  If you haven’t already seen it, this video will give you a good introduction to the basis for the perspective being offered.

    Based on this perspective, we suggest that the task before us is to identify educational principles guided by a theological vision of the missio Dei as it relates to both the gospel and the Church that can give shape and substance to processes of theological formation that are able to help students develop Kingdom-oriented character and competency.

    We will explore two additional missiological principles that we believe ought to guide this vision of theological education in forthcoming posts, but here we would like to suggest that a vision of theological education that is guided and shaped by a missional vision of God, the Gospel, and the Church will be praxeological – given to the training of reflective practitioners.  While other changes are surely called for, we suggest that theological formation that is praxeological calls for elongated programs, training by missionary theologians, diversified learning environments, a high degree of attention to contextualization, and an emphasis on creating learning communities.

    Elongated Programs of Theological Formation

    Whereas many seminaries seem to be spending their energy trying to find ways to help students achieve degrees more quickly, a praxeological orientation calls for more integrated, and therefore elongated, programs. Obviously an elongated program delays the conferral of a degree, but under the vision of theological education suggested here, the idea isn’t getting a degree so that you can begin to do ministry, but beginning to do ministry so that you are rooted in the proper context for theological education and formation in the first place. If the end goal is not the conferral of a degree but actually becoming a certain kind of person, there simply are no shortcuts to be taken.

    Training by Missionary Theologians

    A praxeological orientation toward theological education will require a faculty composed not mainly of traditional academic scholars, but of missionary theologians – those whose ability to guide and shape others flows from their own praxeological formation. Again, we are not suggesting that scholarship does not have its place; we are simply saying that the right kind of scholarship will always be driven by and focused on its implications for the life and ministry of the Church. As Karl Barth has famously said,

    There would be no theology if there were no ministry specially committed to the witness of the word… If we abstract its origin in the ministry of the community, all its problems are either irrelevant or they lose their theological character… (CD 4.3.2, 879)

    Thus, we are compelled to ask whether or not those who are trained and formed by traditional PhD programs are the best candidates for the kind of mentors/teachers needed to equip those who embrace this vision of theological education.

    Diversified Learning Environments

    Learning theory suggests there are three ways we learn: the passing on of information, apprenticeship to learn certain skill-sets, and immersion. The best learning experience occurs when there is a dynamic interplay between all three. Driven by Christendom presuppositions, our current systems of theological education are designed to do the first, pass on information, but give no real attention to issues of apprenticeship or immersion experiences. A praxeological orientation to theological education will require that our seminaries create all three kinds of learning environments for their students. The issue here isn’t merely the lack of second and third environments, but the fact that that apart from them, the relevance of time spent in the first environment loses the impact it ought to have.

    Issues of Contextualization

    Ministry never occurs in a vacuum. Students don’t just need to learn what to apply to their ministry context, which under the current paradigm of theological education they may not even have; they need to learn how to apply it to their ministry context, which we are suggesting as a prerequisite. This implies not only the need for missiologically-driven advances in models of distributed learning, but calls for a greatly enhanced focus on the part of instructors and the designing of programs with regard to the application of theological learning to specific ministry contexts.*

    *Living into this sort of vision will mean that increasingly, centers of theological education will see having a ministry context as a prerequisite for admission into its programs. In addition, this value should compel centers of theological education to put significant amounts of time and resources into establishing truly meaningful relationships and partnerships with local churches and ministry organizations in which students who don’t have their own ministry context might not just do occasional internships, but root the entirely of their educational process.

    Learning Communities

    A core component of a praxeological orientation to theological education is the importance of learning in community. Whereas we wholeheartedly agree that there is a unique and important place for those regarded as experts in their field who can offer their wisdom, experience, and insight as they guide students in their formation as Kingdom leaders, there is an equally important and formative dimension to theological education that is rooted within a community of learning. In line with the realities of Kingdom ministry, which always call for a collaborative approach to tasks and problems, seminary students should increasingly develop a capacity to embody an open and discerning posture towards the insights and critiques of their peers. Flying in the face of traditional assessment criteria that are nearly exclusively predicated on one’s individual academic performance, a core component of assessing the formation of Kingdom leaders will have to do with their posture toward and interaction with others in a learning community.*

    *We suggest that where theological schools continue to offer residential options, they will do well to structure them around a more monastic model where students come to be immersed in an integrated program of sharing life, resources, learning experiences, and diversified endeavors in ministry and mission.

    At the heart of the particular suggestion is the simple observation that, “this is how Jesus did it” – calling disciples to him “that they might be with him and that he might send them out…” (Mark 3:14)

    Read the full white paper, The Missiological Future of Theological Education, here and join in the conversation below and over at thefutureoftheologicaleducation.com.

    Posted in 3DM, anabaptist, bi-vocational, christendom, church, culture, discipleship, God, gospel, Jesus, kingdom, missiology, missional, missional theology, post-christendom, spiritual formation, theological education, theology, video, western culture

    The Missiological Future of Theological Education – Introduction

    November 9, 2011 // No Comments »

    It’s been a few weeks since I posted about the groundswell of conversation that seemed to be happening around the topic of the state and future of theological education. Since then, a lot has happened.

    1) I joined Doug Paul and Mike Breen of 3DM in hosting a forum on this topic at Northern Seminary.

    2) We’ve launched a website that is hosting the white paper and video we produced as contributions to the conversation.

    3) A number of people have begin conversations in the discussion forums on that site.

    4) Dr. Craig Blomberg, Professor of New Testament at Denver Seminary, offered a response to the paper that is posted on the resource blog

    5) A slew of new posts, including the 1st of 4 from our perspective, have appeared in the online forum over at Patheos.

    6) And we have received a couple dozen emails from people who are asking everything from, “Can you keep me informed on how this goes forward?” to “Can you come and help lead a discussion on this in our context?” Which we are more than excited to do! (inquire here).

    I am actually quite a bit more interested in driving traffic over to thefutureoftheologicaleducation.com as a place where we can try and centralize some conversation and garner insight from as broad a population as possible, but just to generate some interest, I thought I would try and peak your interest with a few words from the introduction of the paper and the video that goes along with the initiative…

    The American Church finds itself in a precarious position. Based on current statistics, each year 2.7 million people cease to be part of a local church community and 4000 churches close their doors. Beyond this, 85 percent of all our churches are classified as stagnant and dying…

    …while we wholeheartedly agree that we are indeed in the midst of a cultural earthquake, we believe that these statistics are better read as symptoms of a deeper problem. Rather than working toward solutions aimed at helping the Church maintain or regain its position of power and privilege at the center of society, our contention is that a more faithful posture, in the midst of this cultural earthquake, is pausing to ask what God is saying and doing and how God is calling us to respond?

    The missiological crisis of Christendom not only affected the Church, but also bore corresponding implications for seminaries and indeed our systems of theological education in general. As such, we believe that a massive re-imagining of the nature, purpose, and practice of theological education is in order. Simply put, the guiding thesis of this paper is that to the extent that our current systems of theological education have been shaped by Christendom presuppositions, they have lost their missiological bearings and are wholly inadequate to prepare Kingdom leaders. Incremental changes and clever adaptations to these current systems only serve to distract from the opportunity we have before us to develop a Kingdom, and therefore missional, vision of theological education. At the heart of this vision is the conviction that the proper telos of theological education is an “accreditation” of students based not merely on the degrees they earn, but on the development and fit of their character and competency for life and leadership in the Kingdom of God.

    And here’s the video… Hope to follow up in coming weeks with other blurbs from the paper.

    Posted in 3DM, anabaptist, bi-vocational, christendom, church, culture, discipleship, God, gospel, Jesus, kingdom, leadership, missiology, missional, missional theology, Northern Seminary, post-christendom, spiritual formation, theological education, theology, video, western culture

    The Future of Theological Education: A Groundswell of Conversation

    October 18, 2011 // 3 Comments »

    I have to admit, I am really struck by just how fervently conversations about the plight of seminaries and theological education in general seem to be bubbling up to the surface right now.

    A few weeks ago my alma mater, Fuller Theological Seminary, went live with its, “Seminary of the Future” project that Andy Crouch (of Christianity Today) and Rich Mouw (the President of Fuller) have been collaborating on for the last year and a half or so.  You can follow the rolling out of their various Discussion Points at future.fuller.edu.  You can also follow them on Twitter @futureseminary or join a broader conversation using the hashtag, #futureseminary.

    Then, yesterday, as I was running and getting caught up on my Homebrewed Christianity listening, I was struck by the closing discussion between podcast host Tripp Fuller and my friend, guest, Dr. (yeah, he finally finished) Tony Jones on the lingering problems of “residential seminary education.”  The whole podcast is worth a listen, though this wasn’t the topic throughout.  They just touched on it at the end.  Tony is nothing if not straightforward and provocative.  Check out this 4 minute clip.

    Podcast: Play in new window | Download

    Then, stuck in traffic on my way in yesterday, I noticed that Patheos, one of the most highly trafficked religious websites is convening a two-month online symposium on “The Future of Seminary Education.”  They have already solicited contributions from some great bloggers with more to be added.  This promises to be a fruitful conversation.

    Clearly, this is an important conversation for a growing population of people.

    As someone who has written on this topic from a missiological point of view (see sidebar on the blog), whose role at Northern Seminary gives me the opportunity to help develop programs, partnerships, and other initiatives along these lines, and who has been working with 3DM as they attempt to offer what they can to this conversation, I am really excited to see just how much momentum this conversation is gaining.

    So here’s a final reminder about an event I mentioned a couple weeks ago, for those of you who are in (or who care enough about this to make your way to) the Chicago area, Northern Seminary is hosting a 3DM event on Thursday, October 27 from 7-9PM that will feature the presentation of a paper and video on the future of theological education.  These presentations will be followed by responses by those who can contribute from different perspectives (pastoral, student, academic), and then open discussion and dialogue.  The event is free, but you need to register here.

    And feel free to stick around for the (also free) workshop that 3DM is hosting the next day on issues of discipleship and mission, and then the annual Missional Learning Commons.  More info and registration options for these events availabvle at missionalcommons.org.  I think God is going to do lots of great stuff during these events.  Hope you can join us!

    Posted in 3DM, anabaptist, chicago, christendom, conference, culture, discipleship, Fuller Seminary, kingdom, missiology, missional, missional learning commons, missional theology, Northern Seminary, post-christendom, theological education, theology, western culture

    By Far, the Best Anniversary Reflection on 9/11 I’ve Read

    September 11, 2011 // No Comments »

    Re-posted from CT in entirety without hesitation…

    On 9/11 I thought, For the most powerful, militarized nation in the world also to think of itself as an innocent victim is deadly. It was a rare prophetic moment for me, considering Presidents Bush and Obama have spent billions asking the military to rectify the crime of a small band of lawless individuals, destroying a couple of nations who had little to do with it, in the costliest, longest series of wars in the history of the United States.

    The silence of most Christians and the giddy enthusiasm of a few, as well as the ubiquity of flags and patriotic extravaganzas in allegedly evangelical churches, says to me that American Christians may look back upon our response to 9/11 as our greatest Christological defeat. It was shattering to admit that we had lost the theological means to distinguish between the United States and the kingdom of God. The criminals who perpetrated 9/11 and the flag-waving boosters of our almost exclusively martial response were of one mind: that the nonviolent way of Jesus is stupid. All of us preachers share the shame; when our people felt very vulnerable, they reached for the flag, not the Cross.

    September 11 has changed me. I’m going to preach as never before about Christ crucified as the answer to the question of what’s wrong with the world. I have also resolved to relentlessly reiterate from the pulpit that the worst day in history was not a Tuesday in New York, but a Friday in Jerusalem when a consortium of clergy and politicians colluded to run the world on our own terms by crucifying God’s own Son.

    Will Willimon, presiding bishop of the North Alabama Conference of the United Methodist Church

    (ht: imonk for the image)

    Posted in anabaptist, christendom, church, culture, kingdom, non-violence, theology, war, western culture

    My (Ana)baptism

    September 7, 2011 // 19 Comments »

    Wrote this post for the blog of the good people behind the Anabaptist Missional Project.

    I’m an Anabaptist.  Don’t get me wrong, I’m not Mennonite, Hutterite, Brethren, or Amish and my name is Rozko for Pete’s sake!, but I’m an Anabaptist nonetheless.  I may have been baptized in an Episcopalian church when I was a baby, baptized again in a Church of Christ in high school when my faith became my own, ordained in the Christian Church tradition, and I may be part of a church community that is part of the Christian and Missionary Alliance denomination and work for an American Baptist seminary, but I’m an Anabaptist nonetheless.

    “How’s that work exactly?” you ask.  Good question.  In fact, it’s the question behind this post which is itself the result of a conversation I had with my good friend Dave Stutzman (he’s my Anabaptist passport for those of you skeptics out there ;)

    Well, here’s my brief answer.  It works because I’m one of thousands of seminary-trained people between the ages of 25 and 35 who have been orphaned by the Christendom-shaped theology and ecclesiology that raised us.  Like many, many others, left to fend for ourselves among the cultural wilderness that is Post-Christendom, Anabaptism has provided me with the theological and ecclesiological shelter and nourishment that I needed to sustain and guide me as I’ve sought to make sense of the world and my personal and ministerial place in it. 

    To be a bit more specific, as Christianity has moved (been pushed?) from the center to the margins of our society, by and large, the responses of the Church have come in two types:

    1) Fight – here I have in mind the typical right-wing Christian response of scraping and clawing through powerful maneuvering and campaigning to “take back America for God” in order to regain a place of power and privilege believed to be, if not rightfully ours, God’s ultimate aim for his people.

    2) Ignore – here, there is either a complete lack of awareness (especially in the South) of the growing reality of Post-Christendom or an apathetic attitude toward what is simply dismissed as an inevitability.

    Anabaptism, I believe, presents a third way, a posture more faithful to a biblical (at least through the lenses of Anabaptist theology & ecclesiology) vision of what it means to be the people of God living under the reign of God in the midst of a world that, while fallen, remains deeply loved and addressed by God.  It was this humble and hopeful vision that drew me in.

    My initial touch points with Anabaptism came through a handful of professors at Fuller Theological Seminary such as Wilbert Shenk (anyone else think Wilbert needs to start a blog already?!), Nancey Murphy, and Glen Stassen (though there’s a palpable Anabaptist current throughout much of the school) and some time at Pasadena Mennonite Church.  These opened me up to the world of Anabaptist theology and (missional) ecclesiology, which has worked to powerfully shape both my identity and the contours of my life.

    Anabaptist theology has had a profound impact on my thinking and practice with regard to, among many other things, missional church, politics, preaching, theological education, and the Gospel.  In fact, it was these touch points and their consequent exposure to the unique features of Anabaptism that inclined me to further study with Wilbert Shenk and James Krabill as part of DMiss cohort at Fuller focused on Anabaptist Perspectives in Missional Ecclesiology.

    Interestingly, the one thing that my exposure to Anabaptism didn’t do, and I suppose this might be the real point of the post since it seemed to be one of the things Dave and I talked most about in our conversation, was incline me to seek out and join a (traditionally thought of) Anabaptist congregation.  I think there are 3 primary reasons for this.

    1) There are only a couple “denominationally-Anabaptist” congregations near me and they are all incredibly introverted and insular – a startling reality in light of the fact that the inherently missional dimension of all Anabaptist theology was one of the things I initially found so freeing.

    2) I have experienced and continue to understand Anabaptism as a theological and ecclesiological paradigm that defies denominational hegemony.  This of course relates to the first point, but personally, inasmuch as I have come to see Anabaptism as a theological (as opposed to denominational) tradition, I actually feel like I would be close to betraying my Anabaptist convictions to not seek to live them out in whatever other contexts it seems God has and is directing me.

    3) Lastly, I am surrounded by people who share my story – people who, while having no official exposure to or experience with traditionally thought of Anabaptist congregations, have discovered, through any number of different means (books, blogs, classes, friends, conferences, etc.), that Anabaptism is the theological tradition that best expresses their core convictions. Thus, I am far more inclined band together with these folks to see the Anabaptist vision carried forth and lived out across an array of denominational and other contexts rather than I am to isolate myself to one of the few traditionally recognized contexts.

    The point I suppose is this, there is a large and growing population of Christians who resonate with Anabaptist theology and ecclesiology.  It sure would be awesome if those who have been part of historically Anabaptist traditions were leading the way on this, but as of yet, that just doesn’t seem to be the case.  I don’t claim to have any divine insight or wisdom on this, but I think this much should be apparent: as Christendom continues to crumble, as denominational identity comes to mean less and less, and as more and more Christians/ministers have to figure out how to make sense of the world and their relationship to God and God’s work in it, there is a HUGE opportunity for those who espouse Anabaptist ideals to speak up and lead the way.  I represent a group of people who would gladly welcome the guidance!

    Posted in anabaptist, chicago, christendom, culture, discipleship, DMiss, Fuller Seminary, gospel, kingdom, missiology, missional, missional theology, Northern Seminary, politics, post-christendom, preaching/teaching, salvation, spiritual formation, theological education, theology, western culture

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