Why look at theological education?

Mission in unity discussions in countries like Angola, Bolivia and Uganda invariably highlight theological training as a priority area for cooperation. There is a great need in our Reformed churches for theological formation in various forms and at various levels. It is simply not feasible for each church, especially not for smaller churches, to maintain its own bible college or theological school. Given that what the churches have in common is in many cases more significant than their differences in theological understanding or ecclesial practice, joint training is a logical solution. The Ugandan churches said in 2001: "As we met, we realized how close we are in our teaching, in our understanding of the life and mission of the Church and in the forms of church government. Though we may differ in certain perspectives, we are one in confessing Jesus Christ as God and saviour... There is urgent need for a constructive collaboration among the Reformed theological schools in Uganda."

Even if there are differences, or rather, precisely because of the differences, theological schools need to dialogue and cooperate, so that the different emphases and insights will be enriching.

This idea is also behind a number of joint training courses for immigrant and mainline churches in Europe. As people from different cultures and churches - and this often goes well beyond the Reformed tradition - we need each other, in order to identify what the Lord requires of us here and now, to reflect theologically on that common mission and ministry, and to carry it out together.

It has long been recognized that theological schools can hinder cooperation in mission. At its 23rd general council (Debrecen 1997), the Alliance called for study materials which would help member churches to "understand the role of theological schools as a uniting or dividing force in churches, and identify ways for Reformed seminaries and schools to promote unity". Evidence suggests that there are training institutes where narrow confessionalism and an expansionist understanding of mission nurture leaders who see their understanding of faith and church as the "only right one", seek to export their brand of church to other countries, are more easily enraged than enriched by different opinions, expressions of faith or liturgical practices, and are more passionate about preserving the "purity" of their church than the unity of the body of Christ.

The mission in unity project has therefore launched an enquiry with theological educators across the globe, opening up questions of curriculum, ethos and cooperation with other institutes. The hope is to develop the initial study materials further for wider discussion. See Lukas Vischer: "Theological schools - a dividing force?" in Reformed World, volume 52, number 2 (July 2002), pp.76-85.

As a catalyst for mission in unity, the project obviously has a limited role in helping churches to develop new opportunities for, and new emphases in, theological training. But asking critical questions is vital. Besides this, networking is central. This includes contributing to the development of an overview of different formats of theological training already in existence, which requires interacting with organizations like CEVAA, the Council for World Mission, and UEM (Wuppertal), all of which have theological education and education for ministry and mission high on their agenda.

The mission in unity project also participates in WCC's current interactive process of critical self-assessment and evaluation of training for church leadership in Africa. The aim of the process is to assess methods and format of theological education, ministerial formation and general church leadership training over the past five decades in order to identity what has, and what has not, made a difference to the life and mission of the church in Africa. Participation of the project in this process links the Reformed family to the wider ecumenical search for theological education and formation which equips people for relevant Christian ministry in a context of plurality, in which a grasp of denominational identity is as essential as a basic openness to other confessions and faith traditions.

Jet den Hollander