WOCATI exists because of the realisation that theological education, while it must always be local if it is to be relevant to the people it is meant to serve, can no longer avoid also being global. This is so, at least in part, because it "is carried out in a world which is increasingly being made aware of its interdependence and religious pluralism." (Preamble to the statement of WOCATI Purposes.) Accordingly, this global network is meant to serve, support, and enhance theological education through the commitment of its member associations to closer cooperation at local, regional, national, and international levels. The General Assembly, held at four-yearly intervals, provides a particular opportunity for member associations to give practical expression to their commitment to international cooperation.
OPENING WORSHIP The Opening Worship was pure gift, beginning with the gift of flowers and a carry bag made by the students for each participant, at the inspiration of Sientje Merentek. The worship focussed the participants on the One in whose name they were gathered, doing so in a way that honoured the many cultures and languages represented, and using the beauty and grace of Thai dance and music to offer praise in body, mind and spirit. It was the students of McGilvary Faculty of Theology of Payap University who made this possible, lead and supported - and enthused! - by Salvador (Buddy) Martinez, faculty member and coordinator of the local organising committee for the Assembly.
OPEN FORUM I The business of the Assembly got off to a stimulating start with the presentation of the first paper, "Theological Education in the Post Modern Era", by Msgr. Jeremiah McCarthy from ATS (and Pittsburgh, PA, U.S.A.), and a thought-provoking response from Dr. Hyacinth I. Boothe from CATS (and Jamaica). In the discussion it was recognised that both the contributions made and the problems raised by the post-modern era have implications for theological education. Thus, issues of power have surfaced--how are they to be integrated? Post-colonialism cannot be separated from the issue of identity: non-western peoples have tended to internalise the west's understanding of their identity--how are non-western people to deal with this? The real story has not always been told - how can theology validly revisit history?
Given the rationalism and the fragmentation so often seen as associated with modernity and the post-modern era, three ways of making vital connections through theological education were put forward:
- Keep thinking, certainly, but remember that there is much more to the human person than the ability to think. Recognising and welcoming feelings, and relating the doing of theology to the local cultural experiences and practices can allow for a dynamic, integrated approach to doing theology.
- Keep asking questions, so the conversation can continue.
- Practice hospitality, the open-heartedness that welcomes the stranger--the new person, the new idea, the new possibility--and in so doing help ourselves to understand and welcome differences, and train young theologians accordingly. Hospitality is seen as a uniquely potent way of making connections in a fragmented world.
OPEN FORUM II The discussion on the second paper, "Christianity and Other Faiths", presented by Dr. Daniel Thiagarajah (Hong Kong), and responded by Prof. Vladimir Federov (WCC and St. Petersburg, Russia), was passionate, perhaps indicative of the extent to which the issues raised by the topic are of such crucial importance in the contemporary world.
There were many suggestions made of ways in which theological education might honour the religious pluralism that pertains, welcome the differences, and at the same time speak for Christianity with conviction and commitment.
Suggestions included the following:
- A preliminary realisation was that one's capacity to recognise and to honour the many differences within the Christian communion will significantly affect relations with other faiths. It is suggested that Christian and other faiths can help clarify each other. The challenge then is to develop a theological curriculum that will take this mutual clarification and connection into account.
- Language matters, so we could speak of 'neighbouring', rather than 'other' religions.
- Relationship is integral to dialogue between religions. Accordingly, theology needs to develop a stronger pneumatological, and thus trinitarian, approach to the question of religious pluralism.
- The overarching topic in relation to inter-faith dialogue is missiology, and central to missiological debates is the question "What is salvation?" This raises the question of the need to distinguish clearly between evangelisation and missiology.
- The only future is ecumenical. Pluralism must therefore be provided in the theological curriculum; students will benefit from this.
- There is no room for triumphalism. Again it is suggested that the way to avoid this in approaching inter-faith is to develop a holistic trinitarian theology.
And a question remains: how to bridge the gap between the university and the local parish/pastor? How make theology relevant to the life of the local church?
OPEN FORUM III In the Open Forum which followed the third paper, "Mission and Social Dimensions of Theological Education", presented by Prof. Josue Fonseca (ASIT and Chile), and responded by Dr. Edison Kalengyo (ATIEA and Uganda), some issues already raised emerged again. The following suggestions were made for theological education:
- There is a need to clarify what 'mission' is, and it may help to clarify what it is by saying clearly what it is not. Accordingly,
- We need to be careful not to equate 'mission' with 'church', or to confine it to the church. The relation between the two? 'Mission' is God's; the 'church' is the instrument, not the goal; only the Kingdom of God is the goal!
- 'Mission' does not 'belong to' any particular tradition. Church-centred thinking makes us competitors; Christ-centred thinking makes us partners. Hence, 'mission' is ecumenical.
- Proselytism is not mission.
- There is a need to critique what could be termed a 'monastic', 'content-filled' model of theological education, because of the danger that the experience of the local churches be lost. The inherited western model of theology does not allow the third-world theologian to address social issues. The challenge is to find better models for theologically educating ministers in a socially authentic way. (It was noted that the church is often well behind the state in addressing social issues!)
- The theological curriculum must meet the challenge of making links between spirituality and liberation.
- What is 'sinful'? Theology has the task of relating an understanding of what is sinful in the world to the role of the church in 'reconciliation'. Again, the challenge is for relevance in curriculum.
OPEN FORUM IV The final paper of the Assembly by Prof. Joan Tofaeono (from SPATS and Fiji) addressed a particularly harrowing and sensitive topic, "Violence Against Women". The response was made by Dr. Lee Swee Hong (from the East Asia School of Theology, Singapore).
Small group discussion preceded the Open Forum. The attention of the Assembly had been drawn to the way in which the Bible has so often been invoked in support of the violent treatment of women. Hence, members were asked to consider relevant biblical passages for and against violence, to think about how they have been interpreted/ taught, and to consider possible ways forward. Following are some of the suggestions made for theological education:
- Confessional differences must be recognised.
- Given that patriarchal interpretation of the Bible has sanctioned violence against women, there is need to allow a richer understanding of the Canon to inform our interpretation. This calls for commitment to a sound and critical reading of Scripture. There are some texts that must be critiqued.
- Theological education has the challenge, which must be met, of considering together the theological legacies of such concepts as suffering, forgiveness, justice.
- If the Bible is the frame of reference that informs, e.g., our theological doctrines, there is need to understand what the Bible really says, to understand its dynamics, and to unveil the violence that is to be overcome.
- On the understanding that all are capable of it, bring domestic violence to the attention of our students as a theological issue.
- Preventtive measures are most desirable, and so the inclusion in theological colleges of courses in areas such as counselling, and conflict resolution is recommended.
CULTURAL EXPOSURE After so much hard work, a day of exposure to the something of the riches of Thai culture was most welcome. And what a day of riches it was! It began with a visit to the elephants, feeding them bananas--some revealing photos to prove it!--watching them take a bath, and then riding them through the forest. For people who usually work at a fast rate, it was a stilling, reflective experience to be carried at such a slow and measured pace for well over an hour. In great contrast to the elephants was the delicate beauty of the orchid farm. Then at the Wat Phra That Doi Suthep the Assembly listened to Dr. John Butt's fascinating and detailed presentation of the life of the Buddha, as illustrated in the paintings that surround the inner courtyard of the monastery. From there the switch was to the jade factory where the beautiful setting of the jewels proved irresistible to many--lots of baht left there!
Finally, a typically northern Thai dinner was enjoyed, followed by the delights of being entertained by the traditional Thai dancing. It was then a case of 'returning home tired but happy'.BUSINESS On the final day the Assembly considered possible ways of moving WOCATI forward and furthering the implementation of its aims which are as relevant now as they were in the late eighties, when WOCATI was established. Thanks were expressed
- to the much depleted executive committee who with big and generous hearts had taken on the organisation of the Chiang Mai Assembly--Zenaida Lumba (President); Leonor Rojas (Treasurer); and Petros Vassiliadis.
- to the local committee, graciously and unstintingly headed by Buddy Martinez, who had given the executive much appreciated support;
- to many others who had contributed significantly, including Loretta Groff for organising the WOCATI website, and to Chris Meinzer, the chief financial officer of ATS, whose generously made available his considerable administrative and financial skills.
The task of promoting and developing WOCATI for the next four years is now in the hands of the new executive committee, duly elected according to the WOCATI constitution (the nomination committee being Yeow Choo Lak, chair, Josué Fonseca, and Hyacinth Boothe) and consisting of: Petros Vassiliadis (President), from COTS and Eastern Europe, Kang Nam Soon (Vice President), from PTCA and Asia, Bill Hopkinson (Secretary/Treasurer), from ACATE and Western Europe, Tevita Banivanua, from SPATS and the Pacific, Hyacinth Boothe, from CATS and the Caribbean, Edison Kalengyo, from ATIEA and Africa, Leonor Rojas, from ASIT and Latin America, and Kathleen Williams from ANZATS and Australia-New Zealand.
