Interdisciplinary Studies in Multi-faith Context: Perspective from Theological Education

Transcription

1 Interdisciplinary Studies in Multi-faith Context: Perspective from Theological Education Limatula Longkumer* Introduction Asia is inherently pluralistic. It is a continent with multicultural, multilingual, multiethnic, and multi-religious. For years Asians are nurtured and shaped by their own religious traditions and scriptures before Christianity. But with the coming of Christian mission to Asia with exclusive truth claims of Christianity condemned other religions as false, contributed misunderstanding and enmity among Asians of different religions. Today, religious pluralism has become a source of conflicts and intolerance instead of a source of blessings. If theological education is for equipping the whole people of God in community then theological curriculum, model and approach should be redesigned to bring peace, harmony and mutuality among the people rather than dividing the people in the name of religions. This paper attempts to show the importance of interdisciplinary and integrated approach to theological education to promote peaceful co-existence in the multi-faith context. The paper is divided into two sections: first, the existing models of theological education are surveyed briefly in order to see the trends and emphasis in theological education. Secondly, the importance of interdisciplinary approach to theological education in multi-faith context is brought out in brief. A. Existing theological education models 1. Professional /university model The theological education model we have today is professionalism of the clerical paradigm of university model, where theology is perceived as a science, a discipline of systematic inquiry and exposition. Theology becomes the work, primarily of theological faculties, with departments of specialized branches. 1 Professional model characterizes a full time occupation, a sense of calling to the vocation, being set apart from the laity by various signs and symbols, possess special knowledge and skills based on specialized training and having a service orientation. 2 It places heavy emphasis on the expertise-both knowledge and skills of the minister and its application in the life of the church. 3 James Glasse described a profession in terms of five characteristics: First, a specific area of knowledge; second, expertise in a cluster of skills; third, service through a specific social institution; fourth, accepted standards of competence and ethics; and fifth, specific values of purposes of the profession and social institution of society. 4 *Dr. Limatula Longkumer is the Vice Principal of Eastern Theological College, Jorhat, Assam. 1 K. C. Abraham, Theological Education for Empowering the People of God, in Affirming Faith in Indian Context- A New Mandate for the New Century: A Report of the National Consultation on Theological Education 1995, ed. D. S. Satyaranjan (Serampore: BTSSC, 1996), p Jackson W. Carroll, The Professional Model of Ministry- Is it Worth Saving?, in Theological Education, xxi/2 (Spring 1985): Jackson W. Carroll, The Professional Model of Ministry Is it Worth Saving?, p. 7 4 James Glassey, Profession: Ministry (Nashville: Abingdon Press, 1968), pp ; Francis S. Fiorenza, Thinking Theologically about Theological Education, Theological Education xxiv Supplement 2 (1988), p

2 This understanding reduces the whole theological education as training or professional formation of few selected people for the church s ministry. He/she is expected to perform his/her duties and responsibilities like a skilled and experienced person. A. P. Nirmal expressed how theological education functions in this professionalism model, thus; Theological education assumes the role of a factory whose job it is to produce or manufacture that for which there is a demand and a market. The demand and the market are represented by the church. This view amounts to the church telling theological educators, Give us what we want and manufacture your products to our order. Theological education in this model is like a formula employed in the production of a certain type or types of goods. Theological curricula or pattern then become different variations or modifications of the basic formula directed towards the production of certain goods needed for different ministries. Basically this is a capitalist understanding of theological education and smacks of professionalism. 5 Such an understanding of theological education ignores the dynamic process of theological education equipping the whole people of God. Theology and theological education are an ongoing task. They are exploratory. 6 They are quest, a search that never ceases. Though professional model contributed many positive elements in the field of theological education, it does create a number of problems. First, professional model of education made theological education as ordered learning for the clergies. Theology becomes the possession of theological schools and a group of scholar-teachers in theological institutions. Theology becomes a teacher s trade. 7 The teacher-scholars preside over clergy education and so theology becomes a scholarly discipline, highly abstract and philosophical. Thus, professional model has created the gulf between theologically educated clergy and non-theologically educated laity, 8 in the church. The church needs professionally trained pastors, specially trained Christian educators, and skilled workers to teach the laity. This also creates a gap between theological education and education in the churches. Whatever education exists in the church is a sort of Christian education for congregation, and what clergy study in theological colleges is called theological education which is highly sophisticated knowledge exclusively for theological students. Second, professional model creates hierarchical distinction between ordained clergies and laity in the church. It has created a notion that Christian ministry belongs strictly to the ordained clergy and denies the ministry of the whole people of God. This understanding limits the lay participation in the ministry of the church. Third, professional model of theological education has created sharp distinction between the theory and practice. The training period in the theological colleges/seminaries is a time of learning theoretical and intellectual knowledge and skills. 5 A. P. Nirmal, Patterns of Theological Education for A Pluralistic Ministry in India, in Theological Education and Development, eds., Gnana Robinson, H. Wilson & C. Duraisingh (Bangalore: ATTI & BTESSC, 1984), pp Nirmal, Patterns of Theological Education for A Pluralistic Ministry in India, p Edward Farley, Can Church Education be Theological Education?, in Theological Perspectives on Christian Formation, eds., Jeff Astley, et.al., (Grand Rapids, Michigan: W. B. Eerdmans, 1996), p Farley, Can Church Education be Theological Education?, p

3 After the training they go out to the churches/mission fields to implement or experiment the theoretical knowledge. Theological education should be a praxis education based on concrete reality of the people. Fourth, professionalism of the university model is found to be inadequate. This model is a disciplinary approach- the legacy of the western academia. 9 This university model of education created theological studies as independent branches and neglected interdisciplinary approach to theological learning. The professorial interest in safeguarding ones own department for the sake of jobs or prestige is quite evident. As a result, it fails to respond to the rich diversity of our contextual realities while trying to maintain its own discipline. 2. Campus/Residential model of education The present pattern of theological education is a seminary model or the campus model of theological education where staff and students, all live in a campus. It is a residential education and the whole training takes place in the milieu of seminary life centered around a chapel. The training lasts for about three to four years, and the curriculum is planned in such a way as to thrust on the student as much factual information as possible within this period. Roger expressed that, Churches depend upon residential theological institutions to train persons who would enable them to develop and maintain effective forms of ministry. However in general these institutions draw students away from the day to day contextual concerns and challenges of society and provide them training in four-walled campuses. 10 Campus/residential is a schooling model of formal education in which master-disciple relationship is strictly maintained in regard to teaching-learning as well as teacher-student relationship in and around the campus life. Students are expected to follow and observe the discipline of the college with humbleness. 11 At the end of this training the candidates are expected to return to the respective churches. This education system creates a gap between theological institutions, the church and society, dichotomy between the theory and practice and hierarchical relationship between teacher and students. The nature of teaching-learning system follows master-disciple model. The concept of teacher as Master or professor is very popular here. The Master is a learned person, one who speaks with authority and is expected to give intellectual leadership in the scholarly disciplines. 12 The authority of the Master rested on an existing authoritative body of literature and a personal knowledge of that literature. The Master is the one who is authorized to teach. 13 Students learn from the feet of the learned teachers or guru. Teachers expect utmost obedience and respect from the learners. Students obey and 9 K. C. Abraham, Theological Education as Public Discourse, in Together With People: Essays in Honour of Rev. D. S. Satyaranjan (Bangalore: SATHRI/BTESSC, 2004), p Roger Gaikward, Diversified Theological Education, in Together With People: Essays in Honour of Rev. D. S. Satyaranjan (Bangalore:SATHRI/BTESSC, 2004), p Gnana Robinson, A Journey Through Theological Education (Madras: CLS, 1989), p Joseph C. Hough, Jr. The Education of Practical Theologians, in Theological Education xx/2 (Spring 1984), p James E. Reed & Ronnie Prevost, A History of Christian Education (Nashville, Tennessee: Broadman & Holdman, 1993), p

4 respect the teachers mostly to get favour and to secure good grades in the examinations. This pattern still dominates the theological education system in India. In our current set up, theological education is what is offered in seminaries/theological colleges where students are prepared for ministry in churches, for theological teachers and other forms of faith-based service to the wider community. The courses are designed in such a way that students need to fulfill the required courses in a given period of time in order to get degree. Theological study is not to master what is in the seminary curriculum or simply to fulfill the requirements. Rather, theological education is where students sharpen their faith commitments, clarify their life s engagements, and broaden their perspectives. 14 Theological education enables them to critique what is death-dealing and affirm what is life-giving. Theological education helps them to see the interconnections of life and their interconnections with each other and the rest of God s world. 3. Banking model of education The prevailing method of teaching in theological studies are mostly banking model. In this model of education, knowledge is seen as a gift bestowed on students by the teacher. Teacher dictates the whole learning process whereas the students are passive receivers of the knowledge taught. This classical form of banking model of education has come under severe criticism since the publication of Freire s The pedagogy of the oppressed 15 which has raised a lot of challenging questions about theological education. Banking model is a teacher-centered education where the higher authority dominates in the selection of the whole education programmes without looking at the real needs of the learners. Douglas mentioned three assumptions that banking education makes. First, it assumes that students are empty vessels, banks ready to be filled. It does not value the student s experience or wisdom. Second, the banking system promotes onedirectional communication. Only the teacher is considered capable of making deposits of knowledge. There is no appreciation for the possibility of teachers and students entering into dialogue as mutual learners. Finally, the banking model does not invite the students to interact with the course material. Critical examination of ideas and issues is not encouraged. 16 In spite of many liberative pedagogy coming in to the field of education, the banking model still exists in theological education. This banking model creates various problems in theological education. It creates hierarchical teacher-student relationship, teacher with the knowledge and power and the student with no knowledge and power. 17 Such a method of teaching is not at all liberating for both teacher and learner. Padilla expressed the nature and method of classroom teaching-learning in banking model like this; We dictate classes. We do not debate or discuss subjects. We work on the learner. We do not work with him (sic). We impose an order that he(sic) does 14 Hope S. Atone, Reclaiming Theological Education as Education for life, in CTC Bulletin XIX/3 (December 2003): p Paulo Freire, Pedagogy of the Oppressed (New York: Herder and Herder, 1972), p Kelly Brown Douglas, Teaching Womanist Theology, in Ministerial Formation 93 (April 2001): p Hope S. Antone, Reclaiming Theological Education as Education for Life, in CTC Bulletin XIX/3 (December 2003): p

5 not share and to which he (sic) just has to conform. We do not offer him (sic) the means to think authentically, and so when he (sic) receives our formulae he (sic) simply keeps them. He (sic) does not incorporate them, because incorporation is the result of a search which demands from the person who performs it a re-creating and study effort. 18 The present method of teaching in theological education emphasized more on cognitive or intellectual development of a person rather than focusing on human development as relating to whole persons, with minds, with bodies, and with feelings. 19 The emphasis is more on accumulation of facts and information. The method of teaching is predominantly lecture method, classroom notes and examination system. In this kind of learning, the responsibility of the learners is to memorize the teacher s ideas and reproduce in the examination. Passing examination and getting degree are more precious than real learning in life. This makes theological education a mere degree oriented education. Theological education should help the people to integrate faith and life issues. Educating for life and focusing on the whole person should be the aim of theological education. This teacher-centered approach of teaching-learning method should be discarded because true learning cannot take place in such a situation. It does not create classroom dynamics but imposition of knowledge upon learners. There is a need to develop methods that reflect a relationship of partnership between students and teachers in the seminaries. Classroom dynamics of interactive and mutual relationship between the teacher and students should be created in learning process. 4. Theological model Theological education in Asia is predominantly western theology. The theologies which had been shaped in western patriarchal cultures were transported and transplanted in Asian soil. The products of theological institutions also bore the western brand in the past. Gnana Robinson rightly commented that, Books written in the West alone were available for students. Very little attention was given to indigenous heritage in doing theology; indigenous art, religion, drama, etc. were set aside as pagan in favour of whatever the missionaries offered, western art, music, lifestyle, etc. all subjects were studied with orientation to the West. Theological reflections were done on issues which were pertinent to people in Europe and America. What were written and said by western scholars were cited and quoted as authorities for substantiating truth, and indigenous theologians who did not fall in line with the western thinkers were marginalized as heretics. 20 It undermined the native culture and their religious practices as devilish and not related to the contextual needs of the people. 21 Anything coming from the West is regarded as superior. This leads to regard western theological degree as superior degree, the most aspiring one a sine qua non and look down upon on those who pursue theological 18 Padilla C. Rene, ed., New Alternatives in Theological Education, (Oxford: Regnum Book, 1988), p Hope S. Antone, Reclaiming Theological Education as Education for Life, p Gnana Robinson, A Journey Through Theological Education, p K. Thanzauva, Theology of Community: Tribal Theology in Making (Aizawl: MTC, 1997), p

6 education in their home country. 22 Even though we are quite far into the postcolonial period, theological education in Asia still follow western model both in content and method. In most cases theological education has been too theoretical, academic, a carbon copy of Western culture not geared toward the proclamation of the kingdom of God but toward the maintenance of the church structures and the perpetuation of theological jargon. Most students who graduate from theological colleges and start their work in parishes find themselves distant from laity. 23 So far we have been guided by a Euro-centric paradigm. Theological education should adopt a deliberate and conscious account of the socio-economic, cultural, political and spiritual contexts of the people with the aim to transform and liberate. If theological education is to be relevant in all contexts for all people we need a multi-dimensional paradigm which takes into account the concerns of all people. The new paradigm we look for should be based on the experiences and aspirations of the people especially who are marginalized and ignored. 24 Ross Kinsler points out the human dimensions of the new paradigm, which takes the socio-economic and political experiences of all people in the world seriously. He draws our attention to the growing consensus of feminist, black, Latin American and other liberation theologies, with their multiple manifestations and configurations, that God is not concerned primarily about correct doctrine or belief but rather about the practice of justice, the creation of human community, the building of a new humanity. 25 Such a paradigm shift will require basic changes throughout the entire theological model, curriculum, courses, faculty, students, etc. 5. Theological curriculum Questions about the relevance of theological curriculum have continued to be a subject of constant discussions especially under the Senate of Serampore College. The Senate of Serampore follows a centralized curriculum with the provision to add contextual courses as optional. Yet, we follow closely the conventional western model of the sevenfold departments: Biblical Studies (both Old and New Testaments), Theology and Ethics, Church History, Religions, Christian Ministry or Practical theology. Along with this, some new departments are added like Social Analysis, Communication, Women s Studies, Missiology, etc., to integrate contextual concerns. Emilio expressed about the imported curriculum as follows, thus: We copy both the theology and the manner in which it is taught. Importing curriculum from other country without taking into consideration the particular needs of the country in which the theological institution fulfills its ministry. Although we have made some progress in the matter of 22 Siew Yau-Man, Theological Education in Asia: An Indigenous Agenda for Renewal, Asia Journal of Theology 8/1 (April 1994): Masamba ma Mpolo, Theological Education in the 80 s: Some Reflections on Curriculum Renewal in Africa, in Ministerial Formation No. 10 (1980): Gnana Robinson, In Solidarity with New Humanity and New Creation in Christ: A Task of Theological Education in India, in Affirming Faith in Indian Context, p F. Ross Kinsler, The New World Economic Order: Challenges to Theological Education, in Ministerial Formation (July 1995): p

7 contextualization, foreign models still impose themselves without attempting a profound consideration of the problems and challenges that confront us. Meanwhile we have no alternative but to continue to import theology and its corresponding methodology-the whole package including its wrapping. 26 This conventional model of theological curriculum creates a big problem. A theological curriculum which has developed to meet the needs in a specific cultural environment may not be a successful instrument in another setting. 27 On the other hand, the students laboriously fulfill the demands of an alien system for which they feel no ownership and which bears little relation either to their life or to their future vocation. Theological education tended to remain abstract, unconnected with the vibrant religious life which ought to form their natural source and context. We need to take into account our socioeconomic, cultural and political contexts of the people and their needs in theological curriculum. Otherwise theological education will produce decontextualized thinkers or theologians, who are cut off from their social environment. Theological curriculum must be rooted in the life of the people- its context and needs should be considered seriously in curriculum planning. Curriculum should respond to the challenges of contemporary society. B. Why Interdisciplinary studies in multi-faith context? The plurality of religious faiths is a given reality and a rapidly growing phenomenon in the world. Therefore, inter-religious concerns become an integrated focus of theological education. The serious challenge facing theological education today is how theological education is able to develop methodologies that will adequately equip and enable us to relate and interpret the experiences of other faiths? How do we think or act theologically about our own faith in the context of the faith of our neighbours? As mentioned above, the present character of theological education is too much disciplinary approach and compartmentalized. This disciplinary approach to theological education is not sufficient to unravel the complexity of emerging societal issues. One should not understand that disciplinary approach should be discarded but the concern is along with the disciplinary sufficient interdisciplinary subjects need to be framed. Though we have a few Interdisciplinary and Integrated courses, these are not adequate to promote multi-faith dimensions. Many societal concerns have been brought into the main stream of theological education but these perspectives cannot be integrated fully in the narrow disciplinary approach of learning. Though new courses like women s concern, interreligious dialogue or emerging contextual theologies are added in theological curricula, it cannot make any difference in the way we do theology. In fact, this disciplinary approach marginalized the minorities and others. We need to develop an interdisciplinary character of our theological study and research because emerging issues are often beyond our training and expertise. Also, the present set up of disciplinary model of education cannot integrate fully all the emerging issues in the core of theological curriculum but always kept in periphery or as optional courses. Therefore, there is a need 26 Emilio, The Problem of Curriculum in Theological Education, in New Alternatives in Theological Education, ed. Padilla C. Rene (Oxford: Regnum Books, 1988), p John E. Apeh, Doing Indigenous Theology: A Philosophical and Theological Basis, in Asia Journal of Theology 8/1 (April 1994): 57. 7

8 to break down the disciplinary boundaries and creates interdisciplinary studies - new spheres in which knowledge can be produced. Interdisciplinary studies in theological education Interdisciplinary theological education There is a need to develop integrated focus of our theological education beyond compartmentalized education by introducing interdisciplinary studies. Here the focus of theological education should be for formation. According to Konrad Raiser, formation means it is not limited to programmes of instruction; it is more than training and even education. It refers to the whole process of equipping, enabling, raising awareness, shaping or transforming attitudes and values. 28 Formation is designed to create leaders of the people, not theologians of the establishment. Formation is a process that integrates scholarship and praxis- action oriented education. It is experiential and not attainable exclusively through academic pursuit. It calls for entirely a new theological and educational methodology, more socially and contextual approach to theological education and ministry. Interdisciplinary and integrated nature of education can bring together the experience of the participants, the various disciplines of biblical study, theology, church history, worship, religions, social ethics and ministry or practical theology. Through shared encounter, participants practice self-critical discipline that allows for a moment of reception of both cognitive and spiritual insights. Interdisciplinary should be an interconfessional, intercultural and interreligious process of reconciliation and equipping the church for its ministries. Interdisciplinary theological education is grounded in contemporary issues in church and society. Through interdisciplinary and integrated studies we can promote justice for all. A theology of religions In the existing theological education, the study of other religions is merely for our missiological objectives of comparative studies. Hence, the perspective of religions study was for effective evangelism and conversion. There is a need to change this perspective of religions study. The present religions department approach to study of religions should be considered as a mere first stage towards the appreciation of other religions. Theological education should reflect on their religious contexts and come up with theologies that promote peace, religious co-existence, freedom of conscience and respect for plurality and diversity. Theological education should prepare to have an open mind which does not only affirm difference and diversity, but also leaves room for interreligious dialogue and collaboration which is an absolute necessity in a multi-religious context. Theological education should provide sufficient room for churches and theological institutions to involve in a more interactive process of inter-religious dialogue and praxis. Ministers who are equipped with knowledge and skills of inter-religious dialogue and collaboration can insulate their flock against religious fundamentalism or encapsulation. Therefore, there is a need to take a new or drastic commitment to train church leaders, theologians and Christian laity who are willing to share a vital interest in this issue. 28 Konrad Raiser, Fifty Years of Ecumenical Formation: Where are We?, in Ecumenical Review Vol. 48, No. 4 (October 1996), ;

9 Integrated Curriculum Curriculum is not accumulation of courses and other sorts of academic experiences but an overall process of critical reflection and integration. It is a holistic and formative. We are in the business of teaching people, not just courses, nor just passing on knowledge but of transforming their understanding in ways that will enhance them personally and vocationally. Community should be a major focus of theological studiesmaking such a theme central would lead to a gradual change in the content and style of traditional courses, and would result in a new role for the traditional divisions within theological education. Hence, integrated and interdisciplinary need to be introduced in theological education. Multi-faith issues in theological education cannot be solved by inserting few courses on the existing curricula, but it can be solved only through developing issueoriented theological education. Issue-oriented theological education means courses/syllabi can be designed around the issue or theme. Emphasizing on interdisciplinary approach does not reject the disciplinary or departmental approach. Departmental studies can continue for foundational learning. But the point is that the present existing disciplinary approach cannot solve the emerging issues in theological education. Therefore, issue-oriented and interdisciplinary approach only can bring justice for all. Interdisciplinary pedagogy First, interdisciplinary pedagogy is to promote team teaching. It means a course may be taught by a team of teachers who plan and implement courses together. This kind of teaching is not only enriching for students but also for teachers. Interdisciplinary or team teaching can also be fostered when teachers regularly have a time of sharing about how they can improve their teaching- from different disciplinary perspectives. It is important for teachers to know and learn from each other s philosophy and methodology. 29 Interdisciplinary teaching is also getting help from the so-called secular disciplines. Issues such as environmental degradation, HIV/AIDS, war and terror, globalization, fundamentalism, women s issues, poverty and multi-faith demand that we open our seminary doors to other disciplines, even to secular disciplines, and other faiths for help in our analysis and attempts at finding ways of dealing with such issues. 30 It is important to utilize talented and expert teachers from various disciplines to develop team teaching and interdisciplinary teaching to enrich one another. Secondly, interdisciplinary pedagogy is concern with issue-oriented approach form of learning. The disciplinary approach, which is the legacy of western academia cannot provide sufficient response to the multi-dimensional social realities of India or in Asia because courses are designed according to subject disciplines. Therefore, there is an urgent need to formulate issue oriented theological education. Multi-faith issue in theological education cannot be solved by inserting few courses on religions but through designing the courses within the issues. Issue-based theological education means courses and syllabi can be designed around the issues or themes, not design in departmental 29 Hope S. Antone, Reclaiming Theological Education as Education for Life, in CTC Bulletin XIX/3 (December 2003): Hope S. Antone, Reclaiming Theological Education as Education for Life, p

10 disciplines in order to do justice to various issues. Issue oriented theological education can only deal sufficiently with the emerging societal issues. Thus, interdisciplinary model of education should be taken seriously in theological education. Contextual theological education Context shapes theology and education. Context shapes educational theory. And so the reality of religious plurality in Asia raises serious educational questions for education theorists and practitioners. An education theory does not develop in a vacuum. Rather it springs right out of the people s experiences in the very context where they live. It is important to recognize that theological education is a contextual education and it should be grounded in contemporary issues-having to do with shaping people s lives and transforming their attitudes and values in both church and society. It should be socially responsible and action-oriented education. Issues like poverty, religious pluralism and growing religious fundamentalism, ecology, globalization, peace-conflicts, HIV-AIDS, etc. bring new challenges to the whole realm of theological education. It seriously calls to rethink the whole process of theological education- approaches, prevailing models, curriculum, and methods of teaching and urge to integrate these issues in the core of theological education. Conclusion Theological education is for equipping people for God s mission and ministry. To achieve this, the theological education should be contextual, issue-based and interdisciplinary in nature. Hence, there is a need to reformulate our theological education in such a way to promote peace and healthy relationship with people of other faiths. 10