Theological Education Between the Times

Decolonizing theological education and restoring agency to the people. “Latinx Protestantism” is a rapidly growing element of American Christianity. How should institutions of theological education in the United States welcome and incorporate the gifts of these populations into their work? This is an especially difficult question considering the painful history of colonization in Latin America and the Caribbean, an agenda in which theological education was long complicit. In this book, Elizabeth Conde-Frazier takes stock of the cabos sueltos-loose ends-left over from the history of Latinx Christianity, including the ways the rise of Pentecostalism disrupted existing power structures and opened up new ways for Latinx people to assert agency. Then, atando cabos-tying these loose ends together-she reflects on how a new paradigm, centered on the work of the Holy Spirit, can serve to decolonize theological education going forward, bringing about an in-breaking of the kingdom of God. Conde-Frazier illustrates how this in-breaking would bring changes in epistemology, curriculum, pedagogy, and models for financial sustainability. Atando Cabos explores each of these topics and proposes a collaborative ecology that stresses the connections between theological education and wider communities of faith and practice. Far from taking a position of insularity, Atando Cabos works from the particularities of the “Latinx Protestant” context outward to other communities that are wrestling with similar issues so that, by the end, it is a call for transformation-a new reformation-for the entire Christian church.

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 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 transformed in the past and how it might change going forward. He begins by reflecting on his own extensive experience with theological education and reviewing its history, dating back to colonial times. He then describes what he believes should become the next dominant model of the field-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 make seminaries more than places of professional preparation and would instead foster the development of a "deep, abiding, resilient, generative identity as Christian human beings" within emerging Christian leaders. But, it is a vision that, while not a linear continuation of the past, retains the essence of what theological education has always been about.

Bearing witness to more liberating futures in theological education  In Notes of a Native Daughter, Keri Day testifies to structural inequalities and broken promises of inclusion through the eyes of a black woman who experiences herself as both stranger and friend to prevailing models of theological education. Inviting the reader into her religious world-a world that is African American and, more specifically, Afro-Pentecostal-she not only uncovers the colonial impulses of theological education in the United States but also proposes that the lived religious practices and commitments of progressive Afro-Pentecostal communities can help the theological academy decolonize and reenvision multiple futures.  Deliberately speaking in the testimonial form-rather than the more conventional mode of philosophical argument-Day bears witness to the truth revealed in her and others' lived experience in a voice that is unapologetically visceral, emotive, demonstrative, and, ultimately, communal. With prophetic insight, she addresses this moment when the fastest-growing group of students and teachers are charismatic and neo-Pentecostal people of color for whom theological education is currently a site of both hope and harm. Calling for repentance, she provides a redemptive narrative for moving forward into a diverse future that can be truly liberating only when it allows itself to be formed by its people and the Spirit moving in them.

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.

Constructive conversations about current-day theological education When people talk about how to navigate the changing landscape of theological education, it's common to hear divergent opinions. What's less common is meaningful dialogue. That's what makes At This Time unique: it brings diverse thinkers together to engage in constructive conversations about the meanings and purposes of theological education today. Contributors to At This Time come from many different educational contexts. Some of the contributors work at formally accredited seminaries; others help lead innovative initiatives that create new kinds of opportunities for theological education. But all are attuned to trends in church and society that affect theological learning communities, and all bring years of leadership experience to the table. In its emphasis on critical theological reflection in community, this volume serves as a fitting capstone for the Theological Education between the Times (TEBT) series. Conversations have always been at the heart of the project, and this book brings them more directly to the fore. Here, readers will find essays and dialogues that not only resonate with one another but also crackle with the life and intensity of real-world relationships. The aim of At This Time is to spark equally dynamic conversations among readers who care about theological education's past, present, and future. Contributors Corwin Malcolm Davis, Grace Y. Kao, John Kartje, Ann E. Killian, Caleb Maskell, Juan J. Molina Flores, David Nacho, Janette H. Ok, Julian Davis Reid, Angela D. Sims, Ted A. Smith, Joanne Solis-Walker, and Matthew Wesley Williams

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... 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 is for whole communities, not just individuals. Urban ministry reaches across the city's socioeconomic, ethnic, generational, and faith boundaries. All should be able to gather at the table and find God's peace. How can theological education in the city further this goal? Maria Liu Wong addresses this question through the lens of her experience as a British-Chinese immigrant to Long Island, a missionary kid, a wife and mother, and the provost of City Seminary of New York. Using autoethnographic methodology, Liu Wong presents anecdotes and images from her life, with which she thinks broadly about how theological education functions in the city, both formally and informally. What she finds is that theological education is less about individuals accruing knowledge and more about communities growing in wisdom together-as a family, as friends, as colleagues, as coleaders. In these pages, seminary and university professors will find ways to learn with and from not just individual students, but the communities they comprise. Pastors and ministry leaders will find inspiration and encouragement in the ways our lives form our faith and future in the city.

Do you want to implement diversity, equity, and inclusion initiatives at your institution, but you don't know where to start? In the wake of the murder of George Floyd, a small Catholic secondary school erupted in controversy. Students and alumni took to social media to share stories of their own experiences with racism on campus. It was clear that the school's culture needed to change. Enter Sr. Colleen Mary Mallon, who joined the high school as the director of mission formation. Pursing grassroots institutional reform, Sr. Colleen found a new meaning of theological education. In this candid volume, Sr. Colleen reflects on the challenges of molding her Dominican school to embody its charism of veritas. This commitment to truth required her school and her Dominican sisters to recognize their complicity in white supremacy and to center the concerns of marginalized communities. Educating faculty, staff, administrators, and parents in Catholic Social Teaching equipped them to bring their actions, and the culture of the school, into alignment with their professed values. Sr. Colleen's story offers one example of how schools can implement antiracist and antibias reforms. With its wealth of practical insights and discussion questions, Inclusivity and Institutional Change will guide readers in effecting cultural change in their own institutions.

In most parts of the world and especially where Christianity is flourishing, Pentecostal and charismatic movements predominate. What would it look like for the Western world-beset by the narrative of decline-to participate in this global Spirit-driven movement? According to Amos Yong, it all needs to start with the way we approach theological education. Renewing the Church by the Spirit makes the case for elevating pneumatology in Christian life, allowing the Spirit to reinvigorate church and mission. Yong shows how this approach would attend to both the rapidly deinstitutionalizing forms of twenty-first-century Christianity and the pressing need for authentic spiritual experiences that marks contemporary religious life. He begins with a broad assessment of our postmodern, post-Enlightenment, post-Christendom ecclesial context, before moving into a detailed outline of how a Spirit-filled approach to theological education-its curriculum, pedagogy, and scholarship-can meet the ecclesial and missional demands of this new age.

Returning evangelicalism to its core commitments Evangelicalism in the United States is fracturing along social, political, and ethical fault lines, to the extent that the very meaning of "evangelicalism" is in dispute. Having surrendered its theological character and missional heritage to partisan political activism and cultural conservatism, the movement has lost its unifying identity and undermined its own testimony in an increasingly diverse society. Mark Young believes a revitalization of the evangelical movement must happen in our seminaries, where the shepherds of the next evangelicalism are being formed. Young argues that if these leaders of tomorrow are instilled with true gospel values, they will go on to form churches and missional organizations that offer a credible and compelling Christlike witness for the sake of the world. The Hope of the Gospel takes readers through the history of evangelicalism and back to the present to make the case for how this can happen through a renewed vision of theological education.

Celebrating the contributions of the ethnic seminary in America While the narrative of decline haunts churches and seminaries in the United States, there is great hope to be found in the explosive growth of Christian populations in Latin America, Africa, and Asia. In light of this, much can be learned from points of intersection between the minority and majority worlds, such as Logos Evangelical Seminary, an ATS-accredited Chinese-language seminary in California-the first in the US. Chloe Sun makes the case here for why an ethnic seminary like Logos has much to teach us about the evolving possibilities for theological education in a society of cultural exchange, with many populations living in diaspora. Sun, a professor of Old Testament at Logos, has herself been formed by an array of cultural influences. She was raised by Chinese parents who were born in Vietnam, she grew up hearing multiple languages, and she has lived in three countries: China, Hong Kong, and the United States. With this unique background, she recognizes and extols the richness of pluralism, recognizing in it the work of God, akin to the diversity instantiated at the biblical Pentecost event. The title of this book comes from Logos's motto: "Attempt great things for God; rescue millions of souls." In this spirit, Sun's vision is one of both humility and ambition, which begins by honoring the particularity of a person or group of people, and then moves outward to the universal, all-inclusive movement of the Holy Spirit.

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.