AFRIKAANS: Die waardering van die Afrika-onafhanklike kerke het gedurende die twintigste eeu grootliks verander, vanaf negatief tot positief. Die meer positiewe waardering hang saam met 'n ruimer en meer akkommoderende ekklesiologiese beeld waartoe gedurende die afgelope nagenoeg veertig jaar in die Sendingwetenskap gekom is. Teologiese opleiding as 'n ondememing onder die AOK het in die verlede gemengde sukses behaal. Westerse kerke het geneig om hulle eie model na die AOK oor te plant. Daar was min bereidheid om in terme van inheemse behoeftes en strukturele tradisies te dink. Aan die kant van die AOK was daar weer agterdog oor die motiewe van Westerse kerke en is sodanige opleidings relatief swak ondersteun. Vanuit Bybelse en historiese gegewens wil hierdie proefskrif 'n meer geloofwaardige opleidingsbenadering aanbied wat ook kerkopbou in die hand sal werk. Heling speel 'n sleutelrol in feitlik al die AOK en skakel met die sogenaamde profeetamp, 'n unieke funksie of bediening in die AOK. Die proefskrif stel 'n geïntegreerde of ekumeniese-genesingsopleidingsmodel voor om die AOK se profete in teologiese opleiding te betrek. Dit kom daarop neer dat integrasie bewerk moet word tussen tradisionele benadering, Westerse medies-biologiese metodes, sowel as Bybelse pastorale bedieningsmetodes. Daar moet vir 'n kragontmoetende benadering en vertrekpunt ruimte gemaak word, maar dit moet verder begelei word na 'n waarheidsontmoeting met die groot Waarheid wat 'n persoonlike ontmoeting is. By die leraars word 'n multidimensionele ekumeniese kerkopboumodel voorgestel wat kerugma, koinonia en diakonia sinkronies en diakronies benut. Aanduidings in die praktyk (aan die hand van diakonia en koinonia as assesseringskriteria) was dat derglike opleiding 'n transformasieproses begin het wat tot groter balans kan lei. Van die profete wat oorspronklik bloot diakonies te werk gegaan het, het tot 'n verchristelikte ubuntu of koinonia beweeg. Die leraars is weer kruisbestuif deur meer koinoniale insigte wat onder andere uitmond in diakoniese uitkomste. Ook die Westerse kerke of sendende kerke moet tot groter balans in eie denke en benadering kom. Eensydige beklemtonings, soos op die kerugma, kerkplanting, persoonlike vroomheid of geloofservarings of aan die ander kant op diakonia, moet plek maak vir 'n meer gebalanseerde en holistiese benadering. Sommige opleidingsinstitute is goeie evangelisasiekatalisators maar, gaan gebrek om aan ware klinies-pastorale insigte. Eksegeties-hermeneutiese insigte word seIde kontekstualiserend gekommunikeer. Materiaal is dikwels nog eensydig sinkronies of diakronies en kultuurontkennend. Indien die Westerse opleiding enigsins relevant wil wees, sal hulle meer van koinonia moet maak as die verlore dimensie in Westerse kerklike lewe, maar 'n lewende werklikheid in die AOK. Sonder die element van koinonia wat kontekstualisering verseker en die dualismes van teorie en praktyk, ekstraksie en abstraksie deurbreek, sal die Westerse instansies irrelevant in teologiese opleiding van die AOK bly. Aan die ander kant sal die Westerse instansies moet waak teen 'n ooroptimistiese siening van die AOK en byvoorbeeld redeneer dat alle kerke op een of ander manier sinkretisties is en dat die AOK toegelaat moet word om hulle eie gang te gaan. Dit is nie alleen histories onrealisties nie, maar ontken ook die onderlinge verbondenheid en verantwoordelikheid van die een, heilige, algemene en Christelike kerk. ENGLISH: Appraisal of the African indigenous/independent/initiated churches (AIC's) changed quite markedly during the twentieth century: from negative (at the beginning of the century) to positive (at the end thereof). The more positive judgement followed a change during the past forty years of Missiological understanding of the essence and role of church. Theological training during the past fifty years of the leaders of the AIC's had mixed success. Western churches tended to transplant their own model to the AlC's and did not really try to accommodate indigenous needs or structural traditions. On the other hand the AlC's tended to be suspicious of the motives of Western churches. Therefore they tried to be self-sufficient in training. This dissertation aimed to develop a more credible and viable approach in such training from Biblical and historical perspectives. Another aim was to make such training subservient of the ideal of developing of the AIC's as church. Healing plays a key role in the AlC's with the so-called prophetical office as a unique function and ministry. The dissertation proposes an integrated or ecumenical healing model to address the training needs of the prophets. The model aims to integrate Western medical-biological methods, traditional African healing and Biblical-ministerial principles. A ministry of confronting the powers (as accepted in many AlC's) must be transformed toward meeting the Truth and focused toward building a personal relationship between the ill member and his/her Saviour linked with the koinonia of the faith community. In the case of the ministers a multidimensional, ecumenical church development model is proposed which aims to realise kerygma, koinonia and diaconia in a synchronical and dia¬chronical manner. Preliminary indications from such training (done as part of this research) were that a transformation process was started which promised inter alia greater balance between diaconia and koinonia. Prophets, who formerly operated solely in the diaconial sphere of healing, began to show greater appreciation of the importance of koinonia (albeit a Christianised ubuntu). The ministers began to understand that true koinonia couldn't be separated from diaconia, since it follows from the faith relationship with God. On the other hand it became clear that Western churches also need some re-examination of their own traditions, theological presuppositions, ideas and missiological strategies. No church can afford to focus on one or two aspects in training, like kerygma, church planting, personal piety or experiential faith, or diaconia on the other hand. What is needed is a balanced, holistic view and approach. Many places of training are excellent catalysts of evangelism, but do not really succeed in training for the healing ministry, because e.g. clinical input is precluded due to a strict pietistic understanding of the ministry. Exegesis and hermeneutical skills are not really contextualised and therefore tend to remain an ethereal ideal. Training material suffer either from synchronical or diachronical one-sidedness, or cultural/contextual ignorance. If Western churches' or training institutes' ideal is relevancy in the training of the AlC's, much more must be made of koinonia - the lost dimension in Western Christianity, but a living reality in the AIC's. Without the element of koinonia contextualisation will be nothing but an idle dream, because it facilitates the bridging of dualisms (such as theory and practice, extrac¬tion and abstraction etc), which proofed to be the undoing of many training enterprises in Africa. On the other hand Western churches and agencies must guard against an over-optimistic view of the AlC phenomenon. In many instances such a view is justified with the argument that all churches are or have been syncretistic in one way or another. Therefore the AIC's must be left to their own resources to develop a true African Christianity and ecclesiastical model. However, such argument is not historical realistic and denies the mutuality, interdependency and mutual responsibility of the one, holy, universal and Christian church. / Thesis (DD (Science of Religion and Missiology))--University of Pretoria, 2006. / Science of Religion and Missiology / unrestricted

This work, inspired by the concept of the Pastor-Theologian, explores the correlation between academic theology and the local church in contemporary South Africa and the person of John Calvin. It is motivated by the assumption that academic theology and the local Church need each other but, within South Africa, these two institutes are struggling to correlate to each other. As such this research elicits an appreciation of the historical correlation between the local Church and academic theology. This appreciation aims to start to reawaken the need for a correlation between academic theology and the local Church within contemporary South Africa. This research works mainly from a method of critical correlation to establish how academic theology and the local church function in their own right but also correlate in a mutually beneficial way. In line with this methodology, a historical overview of the tradition is given providing the background to the debate. This history proves the longevity of the tradition, making it normative, while also outlining its demise. In the analysis of contemporary South Africa, the demise of the tradition is explored specifically in relation to the South African context. Here it is discovered that the correlation between academic theology and the Local church is in a state of disconnect which is detrimental to both. Academic theology is becoming isolated and commercialised. This had created a mix reaction among various churches. Some denominations have separated from theological education, while those still positive towards the academy experience its works to be irrelevant. In response to this Calvin is presented as a Pastor and a Theologian over two chapters, demonstrating the benefit of a correlation between academic theology and the Local Church. This in-depth historical analysis works to provide a vision for today. It shows the importance of the Pastor and the Theologian in its own right, as well as the essential need for the two vocations to correlate. In closing, this research brings all the lines of investigation together to prove how the vision of the Pastor-Theologian, as demonstrated through Calvin, is beneficial for today and in need of appreciation. / Dissertation (MTh)--University of Pretoria, 2018. / Church History and Church Policy / MTh / Unrestricted

Thesis advisor: Hosffman . Ospino / Catholic theological education in the United States of America in the year 2019 (and beyond) must confront the realities of racism and ethnocentrism, and understand how racist and ethnocentric epistemologies intrude into the classroom. These epistemologies interfere with the ways that theological educators are able to teach about and through an anthropology of the imago Dei that demands an equitable valuation of people of color, both socially and theologically. Yet a history of a “white savior complex” pervades Catholic theological education in the U.S. and stands in the way of cherishing the theological agency and contributions of people of color. Such a complex can be addressed through the use of antiracist and intercultural pedagogies that allows the scholarship and experiences of people of color, both students and academics, to achieve equitable impact in theological education and that leads all students to reflect on the development of their racial, ethnic, and cultural identities. The use of four distinct antiracist and intercultural pedagogical pillars are developed and illustrated through vignettes pulled from the experiences of theological educators teaching about racism and ethnocentrism in Catholic colleges and universities in the U.S. / Thesis (PhD) — Boston College, 2019. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

This dissertation traces the development of the Centro de Estudios Teológicos Interdisciplinarios (CETI) from its inception in Argentina in 1982 until 2002, when the first dean, Catalina Feser Padilla, stepped down. Born out of the self-theologizing of “radical evangelical” Protestant communities—Comunidad Internacional de Estudiantes Evangélicos, Fraternidad Teológica Latinoamericana, Escuela Bíblica de Villa María, and Comunidad Kairós—CETI has furthered misión integral within Latin America and beyond. Grounded in the history of CETI, this dissertation argues that CETI constitutes a generative model of theological formation for integral mission because of its theological, missiological, and pedagogical commitments: doing theology in response to context, a radical evangelical perspective, an integral mission intent, and a focus on the formation of all Christians through interdisciplinary dialogue, communal design, and implementation. Although studies have been done of the integral mission movement, this dissertation breaks new ground by focusing on CETI, which has been running continuously within Latin America since 1982. The dissertation is based on the historical analysis of primary sources housed in a virtual repository and in the offices of the Fundación Kairós, in Buenos Aires, Argentina. Findings were corroborated through personal interviews and correspondence with key people involved in the creation and development of CETI. Chapter One introduces the research and clarifies key concepts. Chapters Two and Three portray the academic and ecclesial communities out of which CETI was generated. Chapter Four surveys the development of CETI and portrays the key role of its first dean, Catalina Feser Padilla. Chapter Five offers a theological, pedagogical, and institutional analysis of CETI along with narrative accounts that provide insight into the missional and ethical impact of the program. Chapter Six serves as a conclusion and refers to the reach of CETI beyond Latin America after 2011 through the auspices of the International Fellowship of Mission as Transformation. The final section raises critical questions for the ongoing development of CETI within Latin America, and for the expansion of theological formation for integral mission into other parts of the world.

Seminarians’ existential crises of faith are often-experienced but little-studied. Through surveys of Millennial MDiv students (n=30) and seminary Student Affairs and Student Services Professionals (SASSPs) (n=44), this study suggests crises of faith are fundamental to MDiv students’ spiritual formation, mirroring the pattern of Mezirow’s Transformative Learning Theory model (TLT). TLT also undergirds secular Student Affairs, where SASSPs regularly provide co-curricular “student learning” support. This study recommends training seminary SASSPs to be similarly-utilized within theological education, which would require resources for professional development from both their institutions and the Association of Theological Schools. Implications for multi-cultural theological education are also discussed.

Thesis advisor: Margaret E. Guider / Thesis advisor: Francis X Clooney / In ‘geo-religious’ contexts throughout the world, the Church faces two crucial imperatives. Called to participate in the Missio Dei, it must engage other religions through inter-religious encounters and dialogue. Called to immerse itself within multi-religious realities, it also must deal with the epistemic arrogance that has accelerated religious extremism and contributed to the social construction, domination, and vilification of the religious ‘other.’ In response to these imperatives, Church leaders have issued a substantial number of ecclesial documents inviting Christians to enter into dialogue with adherents of other religions and philosophies of life. Ecclesial ministers have been called to reflect upon the 'clash of religions' and offer adequate responses to religious conflicts in various regions of the world. Unfortunately, however, our reliance on the comparative study of religion and the theology of religions, while informative, has not proven to be sufficiently formative. If Christian communities of faith are to respond to the adverse consequences of religious extremism, violence, and conflict, a new way of doing theological education is needed. Formation for ministry must include learning how to approach the religious other in a 'dialogue of life' through 'epistemic humility' that acknowledges, our need for the religious other. It must include cultivating the dialogical virtues of humility, hospitality, empathy, and interconnectedness necessary for promoting a ‘culture of encounter.’ In the processes of encounter and dialogue, learning by listening deeply can be transformative both for aspiring ministers and for adherents of other religions as they develop relationships of trust and mutual concern, thereby opening themselves to creating a heart for the other. In this dissertation, I propose that within the context of India, where religious violence is exacerbated by extremism and the marginalization of non-Hindus, the mission of interreligious dialogue entrusted to the Church by the Holy Spirit can be enhanced by encounters and relationships that provide for a deeper engagement with religious texts, rituals, and performative aspects of various faith traditions. I use the method of Comparative Theology articulated by Francis X. Clooney, S.J., that aims at deepening and expanding one’s own tradition through interreligious learning. In doing so, I advance the conviction, drawing from my own experiences through immersion, that the popular Hindu devotional text, Rāmcaritmānas, from the 16th century, with its textual, ritual, and performative dimensions, offers an instructive model for fostering a ‘culture of encounter’ and practicing dialogical virtues for the sake of the Reign of God.¹ As a consequence, I argue that ecclesial ministers who are formed and transformed by such experiences will be better prepared to accompany Indian Christians in ‘creating a heart for the other.’ Furthermore, by introducing aesthetical approaches to the proclamation, communication, and reception of Gospel narratives that deal with the life of Jesus Christ, the fruit and application of their interreligious learning, they also will be more skilled at helping Indian Christians to rediscover and intensify their devotion to Christ. Ideally, it is my hope that these learnings from the Mānas will foster ‘bandhuthā’ (fraternity) among Christians and Hindus and ultimately promote and sustain genuine encounters and dialogue. ¹ Abbreviated form Mānas / Thesis (STD) — Boston College, 2022. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

Seminaries in the United States have for more than two centuries sought to equip ministerial leaders for service within the community of faith. And yet these institutions have traditionally been the focus of very little quantitative research. This lack of data is particularly noteworthy given the existential crises many seminaries currently face, especially regarding their flagship Master of Divinity (MDiv) programs. Among seminary leadership, a common response to declining MDiv enrollment has been to decrease the length of the program, which historically required at least 90 credit hours. The purpose of this quantitative study was to explore change at the Association of Theological Schools member institutions (AMIs) between 2000–2019 through the lens of these credit-hour reductions. Longitudinal data from 113 AMIs were analyzed to examine the relationship between a variety of financial, enrollment, and institutional characteristics and the likelihood that an AMI would reduce its required MDiv credit hours. Results from an event history analysis revealed that, all else being equal, experiencing an increase in total revenues reduced an AMI's likelihood of making a reduction, while being a middle-age institution (founded 1870–1959) and having a higher percentage of peer institutions that made a change increased the likelihood of making a reduction. These findings, which well fit with existing theory on resource dependence and institutionalization, provide seminary leaders with objective data by which they can better understand the financial and cultural pressures impacting change at their institutions.

Theological Education by Extension (TEE) for parishioners is the general area of study. However, focus is placed on the developing of a curriculum, particularly on the problems and challenges around developing of a relevant TEE curriculum. Four different TEE programmes in Botswana were studied. The findings showed that problems were experienced by respondents and others who are involved in TEEs in Botswana. The respondents could identify and describe some of such problems and challenges. Therefore the researcher could arrive at the following conclusion:- Students, staff and all other parties of a TEE must collectively and fully participate in the developing of the curriculum. Moreover, the socio-cultural context influences TEE curriculum; therefore, students need to be trained to respond to such influences in their life situations. Once again, it is important that the curriculum policy and the process of planning take into account of some basic concerns like the theological presuppositions, aims and objectives and basic commitments or foci behind the curriculum. If these concerns are well attended, a more relevant TEE curriculum can be developed. / Philosophy, Practical & Systematic Theology / Th. M. (Practical Theology)

Theological Education by Extension (TEE) for parishioners is the general area of study. However, focus is placed on the developing of a curriculum, particularly on the problems and challenges around developing of a relevant TEE curriculum. Four different TEE programmes in Botswana were studied. The findings showed that problems were experienced by respondents and others who are involved in TEEs in Botswana. The respondents could identify and describe some of such problems and challenges. Therefore the researcher could arrive at the following conclusion:- Students, staff and all other parties of a TEE must collectively and fully participate in the developing of the curriculum. Moreover, the socio-cultural context influences TEE curriculum; therefore, students need to be trained to respond to such influences in their life situations. Once again, it is important that the curriculum policy and the process of planning take into account of some basic concerns like the theological presuppositions, aims and objectives and basic commitments or foci behind the curriculum. If these concerns are well attended, a more relevant TEE curriculum can be developed. / Philosophy, Practical and Systematic Theology / Th. M. (Practical Theology)

This study explored the conceptual worlds of first- and second-career seminarians enrolled in the M.Div. program at New Creation Theological Seminary (NCTS), a mainline Protestant school. Research questions were: 1) What themes do first- and second-career seminarians use to describe their seminary experience? 2) How do first and second-career seminarians relate these themes into a system of thought (mindmap)? 3) How do the systems of thought described by first- and second-career seminarians compare? 4) Do first- and second-career seminarians identify an over-arching message to their theological education? Using interactive qualitative analysis, the researcher discovered 12 key themes common to the conceptual worlds of first- and second-career students. For both types of students, school bureaucracy and church requirements were drivers that influenced many aspects of the seminary experience. The outcomes of the seminary experience were transformation in knowledge, pastoral skills, and sense of vocation. Students became satisficers to meet the competing demands of school, church, and family. Students reported that theological education required vigorous engagement and self-discipline. Students affirmed that God was active in their life worlds. The life worlds of younger and older participants were similar in terms of themes and in the way that these themes combined into mindmaps, although second-career students were more frustrated than first-career students about the way that seminary shrank life outside of school. First-career students reported that the seminary’s over-arching message was about community. Second-career students concluded that the over-arching message was about training for ministry. Ecological theory suggests that students received the over-arching messages that they did because of how they had been shaped by involvement in various social microsystems. Two distinctive findings of the study were the importance that participants placed on fulfilling church requirements for ordination and the role that campus facilities played in assisting or hindering their theological studies. Based on the study’s results and previous literature about seminary students, the researcher proposed a model to describe student experience in seminary. / text