A Biblically-Based, Integrated Curriculum Concept: ‘Theological encyclopedia: “This view is correc, if encyclopedia is to be taken in its broadest sense, as not merely an. inteoductory science, taking the beginner by the hand at the portals of theology, and showing him the way to enter, and the plan of the edifice, but also as forming the conclusion of the course of study, in which all the branches are exhibited in their natural relations to the central trunk.” McClintock’ Strong, Encyclopedia of Theology, vol.2, pg. 190 “Etymologically, however, the word offers a broader meaning. It contains three Greek ‘components: en-cyclo-paideia. Paideia means teaching and, thus, “encyclopedia” a complete circle or circuit of teaching, “Theological Encyclopedia” indicates the complete circle or circuit of theological knowing, organized not alphabetically, but in terms of interrelationships of the several subject areas of knowledge.” Muller, The Study of Theology, pp. 24 Eneyelopedic issue: the issue of the unity, end, and divisions of theological study (Farley, Theologia, pg. 19) “The problem which called forth the encyclopedia movement and literature isthe discovery of a ‘coherent pattern and rationale for various theological sciences (disciplines, faculties, areas of scholarship)... Theological encyclopedia addressed the question: How do we justify and interrelate these many things?” Farley, pp. 49,50 Categorization Since the Enlightenment: ‘The enlightenment paradigm: Schleiermacher’s and the 4-fold pattem 4-Fold Pattern: 1. Bible 2. Church History 3. Dogmaties 4. Practical Theology This categorization, primarily driven by the Enlightenment, has lead to a very serious fragmentation of theological knowledge and curriculum, in fact, theological education in general. This has led to a paradigm shift in how we conceptualize theological education, Conception of Theological Education in the 20" Century: ‘theology as a mastery of academic disciplines-knowledge, information (Bible, Church History, Dogmatics, Practical Theology) as preparation for “professional ministerial” duties or teaching in theological institutions Conception of Theological Education in the 17" and 18" Centuries: © theology as a disposition and orientation of the soul for the purpose of aequiring wisdom theologia (stuclies involved prayer, learning of biblical languages, study of Seripture, reading books which set forth doctrines, and theology was viewed as the crown of all learning) as preparation of all men for useful service of God in whatever capacity 29The Fragmentation Historically Traced: In one sense the problem has always been around, yet it seems fair to say that over the last 300 years ithas become particularly acute inthe sense that theological education has been almost completely removed from the context of ‘ministry where giftedness, character, and godliness can best be observed and cultivated. One of the best treatments of this shif from godly men studying, ministering, and defending the faith in the context of establishing churches and believers, to the mastery of academic disciplines forthe purpose of professional ministerial services and teeching in academic institutions, is found in Theologia: The Unity and Fragmentation of Theological Education, by Edward Farley." Early Christian Theology/Knowledge —_Stlvation-oiented knowledge of personal God. ‘The acquisition ofthis knowledge was not referred toas a separate category of “theology” but was an assumed endeavor to “know” the God of the Theology/Discipline ifort placed in discerning the meaning and significance of the truth given by God through the Scriptures, and in setting forth this teuth tothe church Characteristics Distinction between knowledge and diseipline \was not clear-cut * summarized form Edward Farley, Thea/ogla: The Fragmentation and Ini of Theological Faucation, Phitadelphia: Fortress ress, 1083). 30 Middle Ages to Enlightenment Knowledge of God is practical, not theoretical, fad is knowledge which Teads to wisdom, The application ofthis Knowledge developed the necessary sructure or isposition ofthe soul “nabitus”). Knowledge, then, is wisdom, but is @ wisdom which is promoted, ‘deepened, and extended by human study and argument Pursuit ofknowledge was a deliberate and methodical undertaking. Theology as a science/discipline was bom hich gave rise to method and rationale of theological studies, Distinctions sharpen between knowledge and discipline. Method of demonstrating conclusions through principles and reason isthe contribution of the “schools.” This period has the rise of universities and centers of leaming, | | \ @ nnonrooonondionrtriouononoiondiononodnonononionondouoonogo nin Enlightenment to Present Theology as a disposition of the soul (“habitus”) drops ‘ut and is replaced by 3 pluralization of sciences with a merely academic approach to study. The only Unity ofthe period is around the relevance to ministerial tasks. Knowledge of God becomes a system of doctrines (systematic theology) eee, a TT ae Distinctions between ‘knowledge and discipline remain but both center around the practical know= hhow required for ministerial tasks, This period demonstrates the ris systematic theology. ‘The institutional university ‘becomes the center of theological scholarship and the denominational seminary becomes the center for training the practcally-ordained minister. nn @ ~ ThniamMounn . |e Contemporary Debate: ‘The contemporary debate has been sparked by two very significant books by Edward Farley. He calls for a contemporary paradigm shift to radically rethink theological education, abandon the 4-fold Enlightenment paradigm and, while drawing upon the older concept of theologia, design a reflective process relevant to the church, and in tune with the issues of contemporary culture, © Theologia: The Unity and Fragmentation of Theological Education (Fortress, 1983) © The Fragility of Knowledge: Theological Education in the Church and the University (Fortress, 1988) Debate on Farley's issues has continued trough the Associaton of Theological Schools (ATS) journal called Theological Education, and several books which have made a significant contribution to the discussion of a new paradigm. Some ofthe most important includ © Christian Identity and Theological Education, by Joseph C. Hough and James B. Cobb Ir (Gcholars Press, 1985) © Beyond Clericalism: The Congregation as a Focus for Theological Education, edited by Joseph C. Hough and Barbara G. Wheeler (Scholars Press, 1988) + Shifting Boundaries: Contextual Approaches tothe Structure of Theological Education, edited by Barbara Wheeler and Edward Farley (W/JKP, 1991) © A Fundamental Practical Theology: Descriptive and Strategic Proposals, by Don S. Browning (Fortress, 1991) + The Study of Theology: From Biblical Interpretation to Contemporary Formulation, by Richard A. Maller Zondervan, 1991) 3 main views: 1. Classical-retreat from professional preparation (Schleiermacher) e example: Muller & Fuller ‘© keep fourfold pattern (directly built upon Schleiermacher) © integrate social sciences 2. Professional-expand practical division into professional specialties (Schleiermacher) example: DTS (current path of almost all evangelical seminaries) ‘© core curriculum (indirectly shaped by Schfeiermacher) ‘© specialty tracks (market driven) ‘neoclassical-retum to holistic pursuit of wisdom; practical theology, habitus, praxis, theologia Carley) 4. Theology as Habitus: Farley ‘© wisdom all men need ‘© theology against the disciplines contemporary reflection b. Theology Against the Disciplines: Cobb * training of leaders the orienting goal ¢ want to create a “Christian practial thinker” # driven by global & cultural issues * organized around global & cultural issues + eject motions of the ministry from the curriculum ¢. Fundamental Practical Theology: Browning builds on Farley practical theology pervades whole structure + process/movement oriented + done in church community e 4. Step Biblia Theology + built upon pastorals 31sound doctrine an essential goal respects biblical, systematic, and historical theology builds belief framework in culture-systematics incorporates Farley, Browning, Cobb (Gee “The Study of Theology,” C-BPD manual, pg. 21, BILD-International Toward an Integrated Biblically-Based Curriculum One of the problems of theological curricula today is the starting point. Most seminary curricula renewal efforts still follow Schleiermacher’s 4-fold pattern, Two renewal models have emerged over the last three decades which are only superficial renewals, Evangelical seminaries-mixing more experience (doing) into the 4-fold pattem © Missionary seminaries-mixing doing and being (TEE) into the curriculum, and due to extension ideas actually dropping the academic level to more of Bible college Radical renewals: + Non-evangelical authors (Farley, Browning, Cobb, et.)-call to a fandamental renewal-mixing traditional habitus orientation with contemporary cultural agenda ofthe church to build totally new theological categories ‘+ Ecumenical theology-mixing socio-political agenda into the core ofthe curricula agenda, radically departing from the 4-fold pattern The radical renewal discussion building off of Farley is very helpful, especially those like Browning who have focused on a basic theological processfrom understanding our tradition, back to the Seripture, doing biblical theology and then theology fresh in culture. We are incorporating much of this process into our model. However, even these radical renewal voices do not go back far enough, nor do they solve the fundamental problem. As noted in my “Church- Based Theology: Creating a New Paradigm” paper, Gonzalez calls us back to the earliest tradition-pastoral (local church-based), which predates the academic (Greek-based systematic) and official tradition (Roman-based dogmatic) approaches. ‘The basic question is that of establishing churches and training leaders, who are faithful to the apostolic kerygma and didache, and prepared to guard the teaching and establish all believers init. ‘The diagram following these comments, entitled “The Study of Theology,” attempts to visualize the fundamental restructuring of curriculum that is needed, We must go back to the original apostolic agenda-that of establishing the churches and passing on the deposit, We must go clear back to our roots, those left to us by the apostles themselves. We must build a completely new theological encyclopedia, and place our existing 4-fold structure and its research into the category of historical theology, from which we can learn much, yet from which we must also depart at the ‘most fundamental level. The study of theology must take on two fundamental levels, Level I: Life and Ministry Preparation Level Il: Comprehensive Study of Theology Level I: Life and Ministry Preparation. ‘This first level must precede the second level, This is ‘often the opposite in our western theological systems, where young men, who are not yet proven faithful, are exposed to all kinds of theological ideas. They are left to choose on their own based ‘on thei intellectual cleverness. Many do not make it through seminaty with sound theology, and those who do often are puffed up with knowledge. As we have seen, sound doctrine is entrusted to faithful men by experienced faithful men. Only those who prove faithful are prepared to go on 32 e ee ee ee es ee ee ee ee es cc ee ee ee ee ee meee ee‘and guard the churches from doctrines of demons-which encompasses an enormous range of theological study. Our theological foundations are to be entrusted to faithfll men, as they prove faithful, inthe context of ministry (1 Timothy). From a biblical theology approach (which means letting Scripture set our theological encyclopedia agenda), and following Gonzalea’s call to return to the very early church's pastoral tradition, the following items ought to be central to our level I curricula: building life habits and character establishing a church training leaders preaching and teaching building strong families shepherding and counseling missionary outreach evangelistic outreach Level Il: Comprehensive Study of Theology. We cannot rely upon the 4-fold pattern here, We again must predate it. Two questions must be answered: how can we build a complete encyclopedia? (going the full circuit of study), and what isthe order of study? The outer circle tries to visualize the answers to both ofthese questions. ‘There arc four parts to this fall eicuit 4 Paso the Full Circe 1 tree Method cnn begin sisi proces without sold et of interpretive pincpe, or we eno discover and valate meaning 2. Biblical Theology—-we must master Scripture, letting it speak for itself, surfacing its own categories and agenda, respecting the unique arguments and contributions of coc ut, nde conta oft tneing mcg e 3, Theological meiot-we mast eho desloge, moving om biblical theology to answers and culturally relevant ministry paradigms 4. Doing Theology n Cures must enteric te sms ed problems in cle tn dementias th sly 33