curriculum

Demographic and societal shifts in religion—to say nothing of higher education challenges—gnaw at North American theological education. The turbulence around the religious and educational environment is constant, and the essays in this volume acknowledge these challenges while exploring methods to move forward. The essays were written by seminary presidents and university leaders of various traditions to honor Daniel Aleshire, longtime executive director of the Association of Theological Schools (ATS). The first four essays address the challenges faced by theological schools while the final two essays examine the rise of non-Christian traditions in North America. Outside of the six essays, a helpful introduction provides coherence to the book, while the honoree of the volume supplies an afterword.

The first two essays by David Tiede and Martha Horne soberly name the disruptions around theological education. Tiede raises four pressing challenges and how Lutherans (ELCA) are addressing them: the digitization and marketing of everything; the cost/debt spiral; the need for leadership change; and the focus on educational results. Horne provides a call for change through the story of Desmond Tutu’s awakening to how theology is shaped by different historical, sociological, and cultural contexts. This should drive an ability for Anglican comprehensiveness, anchored in communion, worship, and mission, that allows for theological inquiry and debate.

Donald Senior focuses on the type of Roman Catholic seminary candidate needed for the emerging needs of this world. Priestly formation from the work of Pope John Paul II roots this vision and is then joined with values from Pope Francis’s vision of the joy of the gospel, care for creation, and mercy. While other essays focus on curriculum or mission, Senior calls for a counter-cultural vision for theological education embodied through its people.

Evangelical pragmatism and its aversion to seminary training is the focus of Richard Mouw’s essay. Mouw encourages theological schools to listen to concerns and questions of those in ministry. Theological educators must make the case for theological education, but must do so with an empathetic spirit throughout the conversation.

The final two essays by Douglas McConnell and Judith Berling examine multifaith engagement and its implications for pedagogical concerns. McConnell grapples with how to engage a multifaith context from an evangelical framework. He calls for convicted civility rooted in hospitality and illustrates this through an institutional case study. Berling traces the history of multifaith theological education in mainline seminaries and explores ongoing opportunities and challenges. She raises the many ways that tradition can be both understood and shaped; this flexibility in tradition should aid in classroom pedagogy and interreligious learning.

The volume as a whole encourages faculty, administators, stakeholders, and institutions to discern their core identity and mission. This, in turn, should drive what doctrines/affirmations and practices of life are central to a school’s tradition. While not prescriptive in methodology, the essays provide a quick read for busy stakeholders that can foster reflective dialogue on mission, tradition, and vision.

This intriguing 20-article volume edited by Kathleen Cahalan, Edward Foley, and Gordon Mikoski explores the question of integration in theological education. The editors, who also author multiple articles in this book, divide this text into four sections – schools, curriculums, courses, and frameworks – to engage integration. The authors represent a variety of disciplines in theological education including: practical theology, worship, Christian education, spirituality, ministry, leadership, and church history. In the introduction, Stephen Graham explains, “this book takes a very broad view of integration, using the term in three ways: making connections between bodies of knowledge, overcoming the divide between theory and practice, and enhancing what is called the ‘professional’ model by integrating intellectual, practical, and moral and professional aspects of theological education” (ix). Cahalan frames this volume with a very personal and robust essay. She writes, “I fear we have left it to the students to connect the dots between study, call, and ministry…the lack of integration in theological education and ministerial practice comes at a high price. It reverberates through the personal, ecclesial, and systemic messes we see every day in the church” (2). She then frames this book with various approaches to integration including: the split between theory and practice, divisions between various branches of theological study, and the integration between the intellectual, practical, and moral/professional domains. In the first section on schools, the authors consider integration across the wider school communities. Foley opens this section by examining the school as an agent in the integrating process. He broadens the concept of school to include formal, informal, and semi-formal education. After chapters on faculty development and renewal processes, Foley returns to provide a case study from Catholic Theological Union and an additional article to sum up this section. He concludes that “these are challenging times, but these challenges are also gifts, and they would be a terrible thing to waste” (71). The second section, on curriculums, addresses the opportunities and problems in the area of integration in theological programs of study. Cahalan begins by exploring the dynamics of seminary curriculum around the concept of integration. She argues that “if faculty want education to be more integrative, they have to do more than rearrange the courses and credits and defend their turf” (75). Then she outlines principles of curricular design to produce integrated learning. Her themes are continued in articles by David Rylaarsdam, who explores overhauling curriculum, Jeffery Jones, who gives special attention to the relationship between field education and the rest of the curriculum, and David Jenkins, who adds the needs of denominations to the mix of curricula drivers. The third section explores integration with courses. Mikoski starts breaking integration down to the course level including engaging the explicit, implicit, and null curriculum. After three well-developed case studies, Jeffery Tribble adds the concept of racial differences and Foley adds the challenge of online classes to the discussion on integration. Finally, in the last section, the three editors engage integration through three lenses: “as models, as practical wisdom, and as theology” (14). All three provide engaging conclusions that should propel readers to action. Although the target audience for this book is theological educators and administrators, this book offers important fodder for independent theologians and leaders of religious communities to consider. In addition to being well-written and clear, a very difficult task for an edited volume, this text unpacks some very complex educational theories and theological issues in accessible non-jargon packed language. Although this text could have benefited by exploring the politics and challenges of change in light of its call for integration, it presents a well-rounded and very worthwhile read. The concept of integration will remain an important topic for faculty, administrators, and religious leaders for years to come, and this book provides a valuable contribution to the discussion.