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).
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.
"Unite the pair so long disjoined, knowledge and vital piety,” wrote Charles Wesley in the 1763. Theological education in the middle of the 21st century will still be wrestling with that basic pairing.
Way too much emphasis is placed on making theological education accessible and convenient. With the rise of Internet courses and distance learning, seminaries have accommodated to the spirit of individualism rather then drawing on the biblical mandate that leaders be formed through intentional community.
By 2050 the training of ministers will have shifted to where the students are located. Teachers will travel a third of their time. This will be cheaper and more effective than transplanting students. Cheap travel will allow courses to be set in a relevant historical location—Reformation history taught in partnership with a Germany-based tour company, the book of Ephesians taught in Ephesus.
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.