Support of Theological Education in a Cross-cultural Setting
Based on recent reports on the global status quo of theological education, including a mapping of Danish organizations supporting theological education in a cross-cultural setting, the paper asks how theological education is best supported. It argues that theological education, while referring to a...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Wiley-Blackwell
[2019]
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| In: |
International review of mission
Year: 2019, Volume: 108, Issue: 1, Pages: 148-163 |
| IxTheo Classification: | CD Christianity and Culture CH Christianity and Society FB Theological education KBE Northern Europe; Scandinavia |
| Further subjects: | B
Theological Education
B Social Responsibility B Critique B character formation B Culture B Power |
| Online Access: |
Volltext (Resolving-System) Volltext (doi) |
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| 520 | |a Based on recent reports on the global status quo of theological education, including a mapping of Danish organizations supporting theological education in a cross-cultural setting, the paper asks how theological education is best supported. It argues that theological education, while referring to a historical heritage and sacred text, is also exposed to developments in church and society. Stretched between the historical and contemporary perspective, theological education includes a cultural component that we need to consider when discussing development and support. The paper argues further that support of theological education offered in a cross-cultural setting is susceptible to failure if the cultural aspect is not considered, primarily through engaging in the cultural background of the supporting agencies. As a help to identifying the cultural element, the paper proposes four indicators, challenging agencies of the global North to face latent aspects of culture and secularization, presenting a global and social perspective of theological education. The cultural component visualized in cross-cultural support reveals that we must complement the classical notion of theological education as Christian leadership training with an understanding of formation, where spiritual and cognitive aspects accompany social and cultural critique of totalitarian regimes both inside and outside churches. Critique in this setting is not a matter of giving in to secularization, but rather expresses an openness to historical and contemporary perspectives and a commitment to the sources of faith. | ||
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