Against the background of what is known in Western philosophical and theological Institutions as 'post-modernity', and in recognition of the challenges which it presents, Msgr. Jeremiah McCarthy in his Paper 'Theological Education in a Post-modern Era,' discusses its implications for theological educators who have the task of accrediting schools of theology, as well as of preparing ministers for fulfilling their mission in a post-modern world. Msgr. correctly points to the fact that such a discussion is not peculiar to our times, but has historical precedence in that the process of theological reflection has been a task of the Church, which from its inception has found it expedient to give a reason for the hope which it cherishes (cf1 Peter 3:5). The paper acknowledges that all genuine intellectual enquiry invites change, each new context posing its peculiar questions.
Our attention is drawn to the tension inherent in theological reflection viz (a) holding fast to the accrued wisdom of the Church (b) the willingness to risk an encounter with the 'stranger' race, culture, gender and intellectual tradition. However, one would wish that there had been in the paper an elaboration of these two points. For instance it would be interesting to know.
(I) Whether the reference to 'Church' is to the Church universal, or to a particular Church in its cultural setting.
(II) Similarly we may ask what is the nature of this "accrued wisdom"1 Has there been fed into it the 'wisdom' deriving from Christianity's transcultural, trans-racial, trans-gender experience?
Modernity is defined in the Paper as being the product of the Enlightenment project of the eighteenth century. There is general agreement with postmodernists that the Enlightenment's claim, that the power of reason is able to overcome the forces of darkness, dissipated with the twentieth century configuration of almost total warfare, mass murder etc.
It is, I think, of some theological relevance that I pause to contemplate this reference to Enlightenment and Modernity. Coming as I do from that part of the world designated 'Third', it is legitimate for me to point out that for the majority of our people, both modernity and post-modernity have to all intents and purposes passed us by. It may be that an attempt to locate us will find us in a pre-Enlightenment world. There are of course varying interpretations of 'Enlightenment.' That under review derives from an early modern rendezvous with the classical Greek philosophical construct of the logos (reason) conceived of as permeating the universe, and accepted by Greeks and Graeco-philes as a kind of raison d'etre. We know of course that there are other concepts of 'Enlightenment' for example the Buddhist's. Stress is here given to the human being's ability to achieve 'enlightenment' and thus to overcome the dysfunction inherent in human nature. We do so not by the exercise of reason so much as by following certain rules of conduct, which lead ultimately to the union of one's atman (individual soul), with Brahman (world-soul). Or for that matter there is that Isaianic prophetic cry:
"Arise, Shine for your light has come, and the glory of the Lord is risen upon you...
..and the Gentiles shall come to thy light." (Isaiah 60: 1-3).
And what of the Fourth Evangelist's exultation that a light had come into the world which darkness could not put out. (John 1:1-6).
The point is that in a 'post-modern' era, theologians in a theological institution must bring critical analysis to bear upon every aspect of the tradition handed down. Apparently, it is such critical analysis that has produced the postmodernist critique of modernity. They have exposed the flaws inherent in the Greek concept of 'wisdom' and 'enlightenment' and have thus shattered Enlightenment's confidence. However, Enlightenment's misjudgement was shattered long before the twentieth century's global conflicts, the splitting of the atom, and genetic engineering, and before the terrorism at the beginning of the twenty-first century took place. Indeed, the forces of darkness were very strong in the Ages that gave rise to Renaissance, Enlightenment, and Conquistadores-but the theological enterprise then could be used to justify, legalize, and implement the most intense force of darkness, which descended upon millions of Africans slaves in diasporan bondage.
Msgr. McCarthy applies to theological education Nancy Murphy's analysis of critical issues which impact philosophy eg. language, knowledge, science. We will have a brief look at language and knowledge.
Language--Wittgenstein's challenge that language users cultivate the communication skills necessary for a variety of contexts, and Murphy's assessment that such a reconceptualization would cater to the inclusion of ethical and religious understandings, is welcomed. Such religious understanding may lead to the demystification and de-sacralization of theological discourse, rendering it accessible to the pew. Such a reconceptualization would hopefully affirm theological freedom to interface with the linguistic expressions of our lived experience, as we begin to treat with theological seriousness indigenous thought-forms.
Knowledge--(epistemology) For too long, the Cartesian definition has been dominant in Western theories of knowledge, and the dependency syndrome that characterizes so much of our theological experience in much of the rest of the world has resulted in the risk of this interpretation of knowledge dominating our theological education. Reality is indeed complex, and the Cartesian mathematical approach is light-years away from the dominant Caribbean world-view. There is virtue in the observation made in the Paper that "all our knowing is a 'partial' purchase on the complexity of reality". Therefore, no 'knowledge' ought to be dismissed as being incongruous with theological reflection.
The limitations of Post-modernity as a guide to theological education--It is pointed out in the Paper, that modernity succeeded in realizing such social benefits as universal human rights, concern for justice, and equality - this in spite of post-modernity's critique of modernity's elevation of reason as a universal construct. One wonders however whether these benefits are the products of reason per se. Surely not logos (reason), but sum pathos (deep feeling) led women in the nineteen-eighties to camp at Greenham Common in Britain, to march on the streets of Argentina in protest against the disappearance of their children, and led a father with a lost son, in a parable told by Jesus, to keep looking out for him. Yet, Thomas Guarino (Catholic) and Stanley Grenz (Evangelical) are correct in pointing to the need for a critical assessment of the limitations as well as the assets of post-modernity, in our utilization of its findings for the furtherance of theological education. Grenz' proposition of a postindividualistic, post-dualistic and post-noetricentric Gospel, has much to commend it. The proclamation of such a Gospel would emphasize its communal character as opposed to absolute autonomy, would erase dichotomies such as that between body and soul, would not be anti-intellectual, would be sensitive to divine mystery, and would integrate faith with intellectual insight. At the same time it is admitted that universals cannot be dismissed entirely, if Christian witness is to maintain its identity and credibility. A 'unifying centre to reality' is recommended in opposition to what was termed the 'centreless pluralism of post-modernity'. This however raises the question as to what effect such a 'unifying centre' would have on the autonomy of theology in its local context.
Accreditation-- Msgr. McCarthy, representing as he does the primary North American theological education accrediting agency, is concerned about the implications of post-modern thought for those responsible for the assessment of theological education and the accreditation of theological colleges. He refers us to the standards adopted at the ATS in 1996 viz the cultivation of critical thinking, a holistic education that integrates intellectual mastery of the tradition with pastoral competence, and the ability to engage dialogically 'the pluralistic, diverse, global context of theological education and ministry.'
Msgr. McCarthy identifies the essential and non negotiable normative patterns of theological education eg. theological scholarship embracing teaching and learning, individual faculty research, on-going practices of evaluation etc. He underscores such themes as freedom of inquiry, diversity, and globalization. He acknowledges that there are diverse and valid ways of 'meeting the criteria and fulfilling the requirements for accreditation,' and professes respect for'the intrinsic character and irreducible value of non-European cultures and religious traditions.' He is aware that theological education is in the business of preparing ministerial candidates for the service of the Church of our time.
It would have been helpful had he given examples of the "universalizable ethical standards" which would be used as general accreditation tools, as well as indicated the extent to which he is prepared to allow for authentic diversity. At WOCATI 1996 consideration was given to the idea that we should acknowledge the diversity of the system we deal with instead of trying to create a synthesis. Dr. Burchell Taylor, Caribbean theologian, at a Faith and Order Symposium held in Kingston, Jamaica in 1991, reminded those gathered that the influence of theological imperialism has been as strong as other forms in our time. What then is the future of the authenticity and credibility of theological education in the Caribbean in a post-modern globalized world? Sister Robyn Reynolds, in her response to Dr. Petros Vassiliades' Paper on Theological Scholarship and Research at that same WOCATI Conference 1996, said that conforming to Western Standards and theological approaches stifles contextualization within this context. To what does Msgr. refer when he suggests that theological education equip students "to think critically, to embrace diversity from within a stance that values the irreducible particularity and genius of the Christian Tradition?" [emphasis mine]
In closing may I call attention to what I consider to be critical issues which challenge theological education in the Caribbean in a 'post-modern' era, and which I had hoped would have been given some mention by Mgsr. McCarthy.
Pluralism--What objectives do we seek as Christian theologians to realize in our Inter-Faith dialogue? Christianity has not got a good historical track record for dealing with the violence inherent in the human psyche. How shall our theological education train the Servants of the Lord for the clash of religious cultures in, a post-modern era? How can globalism support and enhance theological education in the particularity of its context.
Classical Theology is not sacrosanct. It really should not be considered in a post-modern era, the yardstick by which other theologies are measured. Our critical lens need to be focused on Creeds, doctrines, decrees and the ideologies of our pet theological icons, in a post-modern era.
Tradition--In 1988, leaders of the Evangelical Church in Latin America met at Medellin in Columbia to reflect on theology from an evangelical and biblical perspective. Amongst the things said was this: "in order to achieve the contextualization that does justice to the biblical texts and at the same time answer adequately the questions raised by Liberation Theologians, two factors are indispensable - serious exegetical study of the Text itself and a thorough knowledge of our socio-cultural context."2 This concern arises from the conviction of these theologians that the biblical text should take precedence over tradition. It is of some interest that Liberation Theology was not mentioned in this Paper. Surely it has a place in theological education in a post-modern era.
The Curriculum--A thorough transformation is required in a post-modern era. The content of every subject studied should come under scrutiny. The Bible department must not be allowed to become obsolete or marginalized. Biblical languages should be a requirement for theological education in a post-modern era. Church History needs to be re-visited and made to include events that have not been given recognition, or proper evaluation.
Anthropology--The question of identity in terms of race, colour, sex, class, is a burning issue in some Caribbean areas. Who am I in my essential being? Who do others say that I am? Has Western Theology yet dealt with this human predicament in its particularity? Has Hegel's thesis yet been rebutted?3
Many years ago a gentleman whom I designated my philosopher said to me: "Civilization is at the crossroads and Christianity must lead it in the right direction." It would appear that in our post-modern era, Christianity itself is at the crossroads. May our discussions and deliberations lead to a reformation in our theological education that will enable it to lead the Christianity of our post-modern era in the right direction.
END NOTES
1 Cf. reference to the 'departure from the substance of the Christian deposit of faith' - p1
2 Looking at the Theology of Liberation Together. Ed. Revd. Burchell Taylor (Kingston. Jamaica1991)
3 Georg W. F. Hegel: The Philosophy
of History (Dover Publications Inc., New York 1956)
