James and John McZebedee matriculated at my seminary again this fall. The “Sons of Entitlement,” I call them. They are usually—but not always—young and white in addition to being male. They have typically grown up in the church, attended Christian colleges and majored in religion. They like to refer to their mental index of Theologians Worth Reading and readily scoff at those theologians they have not read (and so are not worth reading).
I recently began consulting with three seminary faculties that have gone through significant changes and crises in the past three years. These crises involved retirements, staff sexual misconduct, building programs, faculty-administration conflicts, curriculum changes and financial strains.
One day we woke up and saw that they were everywhere. Looking back, we realized that they had been there all along, growing in the soil under our feet, watered by the same water we drank, preparing to pop up their heads and bask in the sun.
Seminary programs should be one part monastery, one part seminar and one part mission agency. As monastery, such a program would require emerging leaders to spend extended periods living in community and devoted to spiritual practices like contemplative prayer or lectio divina.
The theological education issue of this magazine in 1958 featured a ruckus-raising editorial, “Domesticity in Our Seminaries” (April 23). The author was Ted Gill, my office mate and mentor in religious journalism. The editorial was unsigned, but no regular reader could have failed to discern Gill’s style, described by one colleague as “late baroque, early rococo, unfailingly grabbing.”
Theological schools and church leaders need to accept collective and unambiguous accountability for developing excellent clergy—leaders with the qualifications, capabilities and credentials to shape communities in the life-giving message of God’s grace, justice and reconciliation.
By 2050 Latinos and Latinas will constitute at least one fourth of the U.S. population. They are increasingly part of Protestant as well as Roman Catholic churches, though they often live in this country without legal status.
What we want theological education to look like depends on what sort of church we want, and on what we think ministers are for. Do we want highly trained leaders who know how to lead, recruit and motivate? Or do we want pastors and priests who know God, and know how to connect other people to God?
From the Academy of ancient Greece to the medieval schools, education was understood to be centered upon conversation (conversor, literally meaning “being together”). Plato’s dialogues and Aquinas’s Summa Theologiae are written in the form of a conversation.