To Teach, To Delight, and To Move
338 Pages

To Teach, To Delight, and To Move



This book initiates a new conversation about how theological education might be re-envisioned for the twenty-first century church. The prevailing curricular structure in today's seminaries and divinity schools was fashioned in a very different era, one that assumed the continued cultural dominance of Christianity and the continued academic dominance of the canons of Enlightenment reason. Neither assumption is viable in today's post-Christian world; hence, our new circumstances demand a new vision for theological education.
The authors of this volume offer an important resource for this project through their creative appropriation of the classical rhetorical tradition, particularly as it has been rehabilitated in the contemporary context. Like St. Augustine, they believe that the chief goals of Christian theology are similar to those of classical rhetoric: "to teach, to delight, and to move." And the authors are united in their conviction that these must also be the goals of theological education in a post-Christian era.
This volume arises out of a passionate commitment to the cause of theological education. The authors hail from a wide range of denominational traditions and have taught in numerous seminaries and divinity schools. They have also studied the classical and postmodern rhetorical traditions in both theory and practice. They met as a group on numerous occasions to read one another's contributions to the volume and to offer guidance for the process of rewriting. As a result, this book is much more than a mere collection of essays; it is a jointly-authored work, and one which presents an integrated vision for the future of theological education.



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Published 22 October 2004
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To Teach, to Delight, and to Move:
Theological Education in a Post-Christian World
To Teach, to Delight, and to Move:
Theological Education in a Post-Christian World
Edited by
David S. Cunningham
Cascade Books A division of Wipf and Stock Publishers 199 W 8th Ave, Suite 3 Eugene, OR 97401 To Teach, To Delight, and To Move Theological Education in a Post-Christian World Edited by David S. Cunningham Copyright©2004 by David S. Cunningham ISBN: 1-59244-986-7 Publication date 10/30/2004.
A revised version of chapter 5 was published as "Teaching as Confessing: Redeeming a Theological Trope for Pedagogy,"Teaching Theology and Religion2/3 (October 1999): 143-53.
To the memory of
Donald Harrisville Juel
colleague and friend
whose joyful love of biblical texts and commitment to theological education taught, moved, and delighted us across the years
this volume is dedicated in gratitude and with thanksgiving
Table of Contents
Foreword L. Gregory Jones
Introduction: Re-Visioning Theological Education
Part One: Theological Education as Faithful Persuasion
1. The Classical Rhetorical Tradition and Theological EducationDavid S. Cunningham, Don H. Compier, and James L. Boyce
2. Beyond the Classical Paradigm: Contemporary Rhetorical Analysis and Theological Education Janet L. Weathers
3. Rhetoric, Postmodernism, and Theological Education: What Has Vincennes to do with AthensorJerusalem?A. K. M. Adam
Part Two: The Tasks of Theological Education
4. Theology as Communication: Revelation, Faith, and the Church as Ongoing Dialogues Bradford E. Hinze
5. Theology as Confession: Redeeming a Theological Trope for Pedagogy Stephen H. Webb
6. Theology as Discernment: Truth, Power, and AuthorityWes Avram
7. Theology as Testimony: Rhetoric, Public Theology, and Education for Ministry Don H. Compier
viii Contents
Part Three: Re-Visioning the Theological Encyclopedia
8. Rhetoric and Practical Theology: Toward a New ParadigmRichard R. Osmer
9. Rhetoric and the Word of God: Treasure in Earthen VesselsJames L. Boyce
10. Rhetoric and Historical Theology: Gregory the TheologianFrederick W. Norris
11. Rhetoric and Christian Doctrine: Trinity and TeachingDavid S. Cunningham
12. Rhetoric and Proclamation: A Relational ParadigmSusan Karen Hedahl
Conclusion: Theory in Practice
A Rhetorical Approach to Theological Education: Assessing an Attempt at Re-Visioning a CurriculumDonald Juel and Patrick Keifert
Bibliography: Rhetorical Resources for Theological Education
List of Contributors
Index of Names
Index of Subjects
L. Gregory Jones Dean, Duke University Divinity School
What are the purposes of theological education? What and who are its primary constituencies? What are the appropriate structures and contexts in which theological education ought to occur? What patterns of thinking and what kind of character do theological educators hope graduates will exhibit? What kinds of courses need to be required, and in what sequence, to cultivate those patterns of thinking and that character? How does theological education need to be changed and re-thought in order more adequately to fulfill its mission? Such questions have been at the heart of an extended series of conversations about theological education over the past two decades. These conversations were initiated by an increasingly widespread sense that the four-foldstructure of modern theological education, a curriculum organized around divisions of Bible, History, Theology, and Ministry, was not working effectively. As the conversations developed, it became apparent that the sense of what was broken was more widely shared than either diagnoses of what caused the brokenness or prognoses for the appropriate remedies. Hence, despite vigorous discussion and debate throughout the 1980s and 1990s about the nature and purpose of theological education and despite substantively developed and creative proposals for transformative (and sometimes radical) change, comparatively little actually has changed in theological education. So Edward Farley, whose 1983 landmark book
L. Gregory Jones
Theologia: The Fragmentation and Unity of Theological Educationwas widely hailed as launching these conversations, published an article inThe Christian Centuryat the end of the 1990s asking why there had been so little change. Part of the problem is, to be sure, that it is difficult to effect change in any large-scale enterprise, especially an educational system that had taken root over two centuries and that involves tenured faculty where turnover in leadership is comparatively slow. Part of the difficulty is also that there are implicit (and sometimes explicit) disagreements among theological educators about thetelosof this education. To take but one example, do seminaries exist primarily to educate persons for ordained ministry, or for some other or more comprehensive purpose? Most determinatively, I would suggest that such change is difficult because each of the questions identified in the first paragraph have complicated histories that involve intellectual judgments and arguments, theological and ecclesial commitments and controversies, institutional configurations and power structures, as well as pragmatic considerations of what is desirable and feasible in particular local circumstances. Yet there is also exciting ferment that can bring renewal, but perhaps not in the ways the earlier conversations anticipated. This ferment is evident because, positively, there have been broader intellectual, ecclesial, and cultural developments that are encouraging fresh thinking and even retrievals of received wisdom about patterns of education and formation. Yet the ferment is also evident because, negatively, theological educators are increasingly compelled to self-examination by questions and criticisms that are coming both from within the churches to which they are connected and from other academic structures that no longer assume the importance or even the relevance of theological education. In such a time and in the midst of the contemporary contexts of North American theological education, where is hope to be found? In many places, and not least among people who are willing to work hard to examine cherished assumptions, retrieve insights from the past, rethink conventional disciplinary boundaries, and explore new and renewed ways of connecting things that are often left fragmentedtheory and practice; church, academy, and world; reason, emotion, and action; education, formation, and service. Or, to take up one of the central themes of this book, logos, thos,andpathos. In short, hope can be found in books such as this, books that emerge out of extended conversation among talented and committed scholars who