Book Review
MINISTERIAL
CHALLENGES IN THE CONTEMPORARY WORLD: TOWARDS A TRANSFORMATIVE THEOLOGICAL
EDUCATION, by Limuel Equina and Wati Longchar (eds.). Serampore: PTCA &
ATESEA, 2019. xv+286 pages. Appendix to p. 312. No index.
 |
| Rev. Dr. H.S.Wilson |
Programme
for Theology and Cultures in Asia (PTCA) and Association for Theological
Education in South East Asia (ATESEA) have together come out with a magnificent
gift to the theological academia and to the churches at large in the form of a
huge volume, Ministerial Challenges in
the Contemporary World:Towards a Transformative Theological Education. The
uniqueness of this volume is: it comes very fittingly as a Festschrift to
celebrate the inspiring life and the immense contributions of Rev. Dr. Henry
Steward Wilson (popularly known as HS), the Executive Director of the
Foundation for Theological Education in South East Asia (FTESA), to the
theological education at global level. The editors of the volume, Limuel Equina
and Wati Longchar, introduce the contents and concerns of the book as the
subjects that are “close to the heart of HS Wilson whose unrelenting advocacy
for theological education transcends parochialism, egocentricism and
selftriumphalism of Christendom in the service of Christian mission for the
world” (vii).
The
volume consists of 21 articles contributed by friends and colleagues of HS, apart
from an inspiring narrative of his life and ministry by Bishop Christopher L.
Furtado. The contributions are divided into two sections based on their content
and focus. The first section focuses on the critical evaluation of theological
education in different parts of the world and most particularly in the Asian
context. Most of the contributors in this section locate their reflections on
theological education particularly in an evidently postcolonial context. The
colonial baggage that the theological institutions and curriculum carry is
critically analyzed and the decolonization of theological educational space is
vehemently demanded. It also calls forth a self-reflexivity on the part of the descendants
of settler colonials to “unsettle the settler within”(p. 10) in order to be true
companions in theological education in a colonized context. As it is opined, such
“a process of decolonization is essential before new possibilities in theological
education will emerge”(p. 17).
Revisiting theological curriculum to develop more engaged and embodied pedagogies is another important concern of this section. It is argued that “the development of theological curriculums needs to develop engaged pedagogies” which equips theological institutions “to be a place for the practice of embodied freedom” (p. 32). Many authors in this section express their displeasure with the present pedagogies that are practiced in theological education and find them repressive and irrelevant to the diverse contexts of learning. As one of the contributors from Africa argues, “theological education curriculum needs to be critically reviewed in light of present needs, global pressures and technological innovations,so are to be relevant in leadership development for the African church” (p. 64). Hence she calls it “curriculum reform” emphasizing that a radical shift is essential taking into account the often un-reflected cultural, epistemological and denominational presuppositions and attitudes (p. 74). An Indian theological educator takes this further in her article by highlighting the elitist nature of the theological curriculum and thus demands “a restructuring of education system from teacher-centred to learner-centred; from elitist-centred to peoples-centred” (p. 141). She believes that such an epistemological shift in theological curriculum can play a crucial role in liberating people from dehumanization. An emphasis, thus, is placed on transforming the education system “in order to transform the marginalized people” (p.141).
 |
| This Review could be found in SATHRI Journal:A Journal of Contextual Theology Vol.XIII. No.2, October 2019: 108-112. |
While
reflecting upon the (ir)relevance of theological education in a constantly
changing contemporary context, the volume spells out loudly the need for an unrestrained
theological space which is foundational to make theological education
appealingly relevant. But how does it happen when theological education is
often controlled by the ecclesiastical institutions? As one of the authors
rightly observes, “as long as theological education is under the control of the
institutional church and its institutional ministries,and as long as
theological education is spelt out within the framework of the institutional
church, it is difficult for theological education to become a creative,
relevant, liberative and edificatory process” (p. 84). The creative, liberative
and transformative space of theological education, thus, needs to be reclaimed
in order to be true to our calling as theological educators as “theological
education is to train people for God’s mission and to nurture people and churches
with an alternative consciousness about life and the world” (p. 45). The
alternative consciousness will enable the minds “to read the signs of time and
be fully attentive to the prophetic call of God for change and transformation
in society” (p. 98). It is observed that in the context of Asian theological
education such a discernment of the signs of time is rarely seen because there
is a sense of disempowerment experienced by many Asian theological students (p.
120-121). Therefore, the volume upholds the need for a radical transformation
within the theological educational space where creativity, freedom and
self-reflexivity are celebrated as against to the celebration of institutional
interests and control.
Talking about the role of partnership in theological education, this section affirms that “partnership is a Christian self-understanding that is constantly shaped by one’s sense of being in relation with people and all of God’s creation” (p. 41). Moving beyond international and interdenominational partnership, the contributors reimagine an interdisciplinary and intersectional partnership. As it is experienced that theological education has a drastic impact on the education of the wider society, there is a need for partnership between theological education and higher education because “the challenges affecting the wider society are impacting education and all the stakeholders – i.e., the institutions,the students and their families, the government and related agencies,the communities and non-government groups, etc.” (p. 155). This realization challenges theological education to engage in interdisciplinary partnership with ‘secular’ universities on common issues such as climate change, sustainable development and so on and to prove the unprecedented impact that theological education can make on the future of human society and the life of this planet(p. 171). The volume also asserts that such a daring act of moving out from its rigid and bordered frameworks will enable theological education to take its own curriculum more serious and genuine.
Apart from these focuses the volume also critically looks into the unpretentious perspectives in terms of doing theology in the context of religious plurality. As one of the contributors suggests that we need to “seek new horizons for theological education towards making a credible theological response to religious plurality.”(189). It also critically examines the dominant mission and evangelism ideals that theological students carry while studying world religions and calls for a more engaged and ‘live-in’ experiences within our theological educational space.
Considering the invaluable interrogations and considerable contributions that H.S. Wilson has made to the ministry and mission of the Church, the second section of the volume very aptly focuses on the ministerial and missiological challenges that the present day churches are facing. This section brings together a variety of perspectives that are hoped to benefit the churches and theological education worldwide and, in particular, the Asian context.Standing with the perspectives shared in the first section, the contributors to this section believe that theology has meaning only when it is lived and practiced both inside and outside the premises of an institutional Church. The ‘lived theologies’ make it possible to develop a new “political imaginary that will allow for the transformation of our communities to become Christ-centered communities of women and men that will offer leadership and action, tempered with Christian respect, concern and caring” (p. 199). Such a possible political imaginary that witnesses the transformed community happening leads the communities to the realization of not just being part of the mission of God but becoming one with God in the mission in God being“part of God’s plan and participating in the triune mind, heart, and soul of God” (p.223). This is the essence of the relationality that the Church is expected to reflect in her ministry and mission with the creation of God.
Some of the reflections in this section share profound insights in the form of devotional thoughts. Making sense of divine intervention in the lives of every Christian at his/her baptism, one of the authors reminds the present church to be true to her baptismal commitment to the God of redemption. As a baptized community the Church is challenged to“make fresh commitments to a world where despite frustration, disappointment, and discontent…we are accompanied…by the God of deliverance and the God of redemption” (p. 233). Such an intervention of the God of redemption and deliverance is evident in the history. While talking about the im/possibility of seeing God as the God of history, one of the contributors reminds that it is of utmost importance to redeem God from colonial historical narratives where God is used to legitimize colonial occupations and evils. As an alternative reading of the history, he argues that God in the historical Jesus overthrows evil and transforms humankind through God’s inclusive love (p. 238). This becomes the imperative for the Church to cooperate with the God of history to make such transformations happen in our time.
Taking such a decolonizing perspective of history, another writer identifies how Christian theology and mission have been dominated by the white androcentric anthropocentricism for centuries. He also rightly points out that “nevertheless, there were no lack of prophetic messages and courageous commitments contributed from faithful servants of God in different generations, to stimulate and move the history and human societies toward hopeful new conditions for human life and the totality of creation” (p. 261). When such prophetic voices in the history are heard and taken seriously, the Church in our time will be proactively involved in “remedying conditions that perpetrate violations through denouncing agents of violence” (270).
The Festschrift in hand not only acknowledges and appreciates the colossal contribution of H. S. Wilson to the theological education and the ministry and mission of the Church at global level, but also attempts to affirm Christian commitment to revitalize theological education and the ministry and mission of the Church through self-reflexive introspections and contextually relevant re-imaginations. The contributors to the volume need to be appreciated for their affectionate and academic rendering to their colleague and friend and hence contributing to the theological discussions in diverse ways and perspectives. As readers of this ‘great’ volume, we are invited to celebrate the ‘humble’ life of an ‘ecumenical beggar’, who constantly begs the ecumenical theological community dare to discern the signs of the time, to dream a deviant alternative and to disseminate a radical gospel of peace and justice in a world of troubles and turmoil. Hence, the Festschrift is a must-read for those who really care for the present and future of theological education and its implication for the ministry and mission of the Church.
Talking about the role of partnership in theological education, this section affirms that “partnership is a Christian self-understanding that is constantly shaped by one’s sense of being in relation with people and all of God’s creation” (p. 41). Moving beyond international and interdenominational partnership, the contributors reimagine an interdisciplinary and intersectional partnership. As it is experienced that theological education has a drastic impact on the education of the wider society, there is a need for partnership between theological education and higher education because “the challenges affecting the wider society are impacting education and all the stakeholders – i.e., the institutions,the students and their families, the government and related agencies,the communities and non-government groups, etc.” (p. 155). This realization challenges theological education to engage in interdisciplinary partnership with ‘secular’ universities on common issues such as climate change, sustainable development and so on and to prove the unprecedented impact that theological education can make on the future of human society and the life of this planet(p. 171). The volume also asserts that such a daring act of moving out from its rigid and bordered frameworks will enable theological education to take its own curriculum more serious and genuine.
Apart from these focuses the volume also critically looks into the unpretentious perspectives in terms of doing theology in the context of religious plurality. As one of the contributors suggests that we need to “seek new horizons for theological education towards making a credible theological response to religious plurality.”(189). It also critically examines the dominant mission and evangelism ideals that theological students carry while studying world religions and calls for a more engaged and ‘live-in’ experiences within our theological educational space.
Considering the invaluable interrogations and considerable contributions that H.S. Wilson has made to the ministry and mission of the Church, the second section of the volume very aptly focuses on the ministerial and missiological challenges that the present day churches are facing. This section brings together a variety of perspectives that are hoped to benefit the churches and theological education worldwide and, in particular, the Asian context.Standing with the perspectives shared in the first section, the contributors to this section believe that theology has meaning only when it is lived and practiced both inside and outside the premises of an institutional Church. The ‘lived theologies’ make it possible to develop a new “political imaginary that will allow for the transformation of our communities to become Christ-centered communities of women and men that will offer leadership and action, tempered with Christian respect, concern and caring” (p. 199). Such a possible political imaginary that witnesses the transformed community happening leads the communities to the realization of not just being part of the mission of God but becoming one with God in the mission in God being“part of God’s plan and participating in the triune mind, heart, and soul of God” (p.223). This is the essence of the relationality that the Church is expected to reflect in her ministry and mission with the creation of God.
Some of the reflections in this section share profound insights in the form of devotional thoughts. Making sense of divine intervention in the lives of every Christian at his/her baptism, one of the authors reminds the present church to be true to her baptismal commitment to the God of redemption. As a baptized community the Church is challenged to“make fresh commitments to a world where despite frustration, disappointment, and discontent…we are accompanied…by the God of deliverance and the God of redemption” (p. 233). Such an intervention of the God of redemption and deliverance is evident in the history. While talking about the im/possibility of seeing God as the God of history, one of the contributors reminds that it is of utmost importance to redeem God from colonial historical narratives where God is used to legitimize colonial occupations and evils. As an alternative reading of the history, he argues that God in the historical Jesus overthrows evil and transforms humankind through God’s inclusive love (p. 238). This becomes the imperative for the Church to cooperate with the God of history to make such transformations happen in our time.
Taking such a decolonizing perspective of history, another writer identifies how Christian theology and mission have been dominated by the white androcentric anthropocentricism for centuries. He also rightly points out that “nevertheless, there were no lack of prophetic messages and courageous commitments contributed from faithful servants of God in different generations, to stimulate and move the history and human societies toward hopeful new conditions for human life and the totality of creation” (p. 261). When such prophetic voices in the history are heard and taken seriously, the Church in our time will be proactively involved in “remedying conditions that perpetrate violations through denouncing agents of violence” (270).
The Festschrift in hand not only acknowledges and appreciates the colossal contribution of H. S. Wilson to the theological education and the ministry and mission of the Church at global level, but also attempts to affirm Christian commitment to revitalize theological education and the ministry and mission of the Church through self-reflexive introspections and contextually relevant re-imaginations. The contributors to the volume need to be appreciated for their affectionate and academic rendering to their colleague and friend and hence contributing to the theological discussions in diverse ways and perspectives. As readers of this ‘great’ volume, we are invited to celebrate the ‘humble’ life of an ‘ecumenical beggar’, who constantly begs the ecumenical theological community dare to discern the signs of the time, to dream a deviant alternative and to disseminate a radical gospel of peace and justice in a world of troubles and turmoil. Hence, the Festschrift is a must-read for those who really care for the present and future of theological education and its implication for the ministry and mission of the Church.
