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Literature Review on Topic 4: Formation
In considering the sustenance of clergy
the Maori concept of MANA is apposite
(ref 109).
In the Pakeha domain
the components are Mana Atua
Mana Tangata
Mana Mahi and Mana Kura.
Topics 4 to 7 address each of these in turn
as they affect PSEs.
2 Tim 2:2
(ref 104 )
provides the biblical warrent for clergy formation.
Davis
(ref 141)
and Dawson
(ref 145)
consider in detail the situation in Aotearoa New Zealand and the the trends that affect clergy training in general.
Both assert that the church still needs priests joyfully confident in their own calling
but point to emerging changes:
supply of ordination candidates exceeding demand
heightened median age of ordinands
tendency to move across diocesan boundaries.
They also report gaps between policy and practice in regard to clergy training.
Within the formation process
the distinction between education and training could
have a bearing on the formation of PSEs
as Wringe observes
(ref 105)
. Brushwyler's mid-American study
(ref 036)
suggests that the education of PSEs may not prove a
significant burden for the Church -- he reported high educational attainment as a pre-existing
characteristic of bi-vocational pastors.
Trainee PSEs with some prior experience of the educative process
will expect their programmes to take
explicit account of the purpose of adult education
described by Knowles (ref 110) .
Knowles' book
published in 1980
overlooks credentialling and accountability
as motives for adult learning. When the neo-liberalism of the seventies gave place to the
contractual-accountability era of the 1990's however
the need to credential the indiviual within the
institution and society became a major motive. The magic phrase 'NZQA approved' entered our vocaculary
and clergy formation has been caught up in that also.
(Even EFM records that its course is worth 18 continuing education units per year.)
Passing from purpose to content
Pratt
(ref 143)
provides a useful taxonomy
dividing the field into
Theological Education: a matter of academic accountablity
and
Ministerial Formation: a matter of ecclesial expectation.
Though Tikanga Maori is developing its own training style and content
(ref 108)
Anglican seminary programmes reveal their acceptence of a common
traditional core
(ref 106)
(ref 112)
(ref 142)
.
In the matter of programme delivery
Brushwyler
(ref 036)
articulates a recurring plea that seminary and denominational leaders consider the needs of
bi-vocational clergy when planning continuing education and fellowship events.
EFM-style 'communities of learning'
(ref 106)
would provide a workable vehicle for PSE formation.
It is possible -- though by no means yet certain -- that the internet will realise its early promise as a means
of delivering educational content to PSEs. Internet ventures by some seminaries such as the Church Divinity School of the Pacific
(ref 111)
have yet to bring clergy formation to every PSE's desktop at a time of his/her choosing.
Interestingly
Brushwyler was the only writer encountered who promoted the idea
that seminaries encourage their younger students to reflect on bi-vocational
models
to foster a rich variety of ministries and gifts. He saw this as a way to eliminate
the notion that bi-vocational ministers are "second-class" or
fringe
ministers serving in less desirable roles
but there is an additional value
in opening up a range of career options not traditionally offered to seminarians.
Helen Jacobi
(ref 122)
provides a vision of how such a career might work in practice.
Head reference for
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104
105
106
107
108
109
110
111
112
141
142
143
144
145
146