Currently, South African state-subsidised universities experience pressure and uncertainty regarding future theological training. This became evident after the call for decolonisation of the university’s curriculum. The concepts of colonisation, decolonisation and contextualisation are inseparably linked to the issue of culture. Culture is dynamic and vibrant. Wherever a group of people is together, for instance a group of students in a university classroom, culture or a new context originates. Where past theological training – even practical theological training – has purely rested on cognitio, the contextualisation of theological training involves cognitio and experiencia fide. Experience can serve as a hermeneutical key in the explanation of scripture. Although the work of Calvin is considered as the groundwork for reformed theology, his emphasis on human experiences is often left behind. To Calvin, experiential preaching addresses the vital matter of how believers experience the truth of Christian doctrine in their specific cultural circumstances. A reformational-biblical view of contextualisation of theological training is to find a balance between experience and cognition, where grace restores nature. The aim of this article was to explore the contextualisation of the practical theological curriculum for the students (or believers) to apply the divine truth to the whole range of their personal experiences. Theological training, and for that matter, Christianity, should not only be known, understood and believed, but also felt, enjoyed and practically applied.
The Theological School of the Reformed Churches in South Africa celebrates its 150th anniversary in 2019. Part of the celebrations includes an academic conference as a commemoration of the 150 years. The theme of the conference, ‘
The revised Teaching and Learning Strategy of the NWU was approved by the Senate on 25 May 2016 and by the Council on 23 June 2016. Certain keywords that are illuminated in the strategy include outcomes-oriented, student-centred, ‘inquiry-based, active, participatory and meaningful learning, supportive and enabling environment’ (Du Plessis
The relation between decolonisation and colonisation was discussed in previous articles (Du Plessis
At the NWU, theological training was in the past largely based on the instructional theory of teaching and learning (HoTEL
The aim of this article is to explore the aspects that need to be considered in contextualising the practical theological curriculum to find this balance. The research question in this article is: What are important aspects for the inclusion of experience, together with cognition, in contextualising practical theological training at the NWU? The article begins with a discussion of important aspects of contextualisation of theology, followed by an exploration of making theology practical, and concludes with thoughts on experiential practical theological training.
Contextualisation of theology is not a new concept and many scholars have contributed to the discourse (Bevans
Niebuhr (
The rejection and anti-model: In this approach Christ is portrayed as against culture.
The accommodation model: In this approach Christ is portrayed as the Christ of culture.
The synthesis model: Christ is portrayed above culture, i.e. to maintain the distinction between Christ and culture.
The dualistic model: Christ and culture are portrayed in a paradoxical relationship.
The operational model: Christ is seen as the transformer of culture. Niebuhr believes that although Christ is above culture, He operates through it to transform (convert) it. (pp. 45–81, 83–103, 117–148, 149–189, 191–210)
Olthuis et al. (
In the same light, Koning (
[
Included in the process of providing an exegesis of certain pericopes is a stage where the text is placed within the present-day context or, in other words, where the text is contextualised. Stuart (
Keller (
Sound contextualisation means translating and adapting the communication and ministry of the gospel to a particular culture without compromising the essence and particulars of the gospel itself. The great missionary task is to express the gospel message to a new culture in a way that avoids making the message unnecessarily alien to that culture, yet without removing or obscuring the scandal and offense of biblical truth. (p. 90)
This definition links with Stuart’s facet of integration and application, as Keller also emphasises the objectivity and supremacy of biblical revelation, the priority of the gospel, the necessity of being receptor-sensitive, the importance of being both affirmative and prophetic, and a comprehensive approach (Koning
Contextualisation in multicultural ministry involves an element of paradox. Koning (
Contextualisation of theology can take place in a verbal or non-verbal manner. In an article about cross-cultural pastoral care to displaced human beings, four key elements were identified, namely
Contextualisation is both verbal and non-verbal and has to do with theologising, Bible translation, interpretation and application, incarnational lifestyle, Christian instruction, church planting and growth, church organisation, worship style – indeed with all of those activities involved in the carrying out of the Great Commission. (p. 143)
Jesus’ parable in Matthew 25:31–46 is an example of non-verbal pastoral caregiving. It is an example of being, feeling, thinking and acting together with the poor and marginalised. Calvin (
Exposing students already at the undergraduate level to practical work will help them not only to bridge the gap between theory and practice, but also to deal with their own emotions when exposed to, sometimes, traumatic existential needs. Uncontrolled emotions because of exposure to difficult existential life issues are a definite obstacle to effective pastoral caregiving. By including supervised practical work, guidance can be provided to students to deal with the effect these issues have on them personally, as the lecturer can defuse the situation during reflection. Other positive results are that students learn to avoid the ‘fragmentation’ of human beings because of different dimensions of human existence and learn to work in collaboration with other helping professions. The author is of the opinion that the inclusion of credit-bearing practical work for practical theological training will underline the idea that experience can serve as a hermeneutical key in the explanation of scripture when correctly facilitated by the lecturer. Of course, questions could arise regarding the basis of subjective experiences. To address the issue, the next part of the article will focus on Calvin’s thoughts of
Something of this is seen in the sermons of Calvin. His aim to make theology practical to his audience gave rise to the expression of the ‘experiential preaching of Calvin’. Calvin views preaching of the Word as ‘the most excellent of all things’ (Beeke et al.
Integral to contextualisation of theology is the need to know God by experience as God reveals himself through scripture and nature to human beings. Calvin understands true religion as fellowship between God and human beings (Beeke et al.
The challenge is to find a balance between
It is important to mention that Calvin only values experience as long as it is deeply rooted in scripture and springs from the living reality of faith because experience is beyond verbal expression; it is rather a conviction. A faulty experience can produce a false and deceitful god that does not correspond with how God reveals himself (Balke
Calvin’s perception of experiences is that the Holy Spirit testifies to the word of God in the heart of the believer, who has to respond to the reality of the word. Van Wyk (
Beeke et al. (
[It] is not of the tongue, but of life. It is not apprehended by the understanding and memory alone, as other disciplines are, but it is received only when it possesses the whole soul, and finds a seat and resting place in the inmost affection of the heart. (p. 118)
Metaphors simplify the explanation of concepts that are too multifaceted to express in words. One example where metaphors are often used in pastoral care is in explaining the character of God. According to Louw (
Identifying appropriate symbols, metaphors and images requires a basic knowledge and understanding of the context and culture in which pastoral care is conducted. It is important that the symbols, metaphors and images are applicable in the contextualising pastoral theology, as all the role players have their own convictions and frame of reference. Louw (
The only way to know and to be sensitive to a culture or context is to
South Africa is undoubtedly in a season of change. It is now 25 years since democracy came into being, and currently the South African population is plagued with more social ills than ever before. The high crime rate, unrest and destructive violent demonstrations are but a few to mention. When looking at the daily news reports, it becomes more evident that there are ever-present, unanswered, deeper existential needs that root the destructive violent demonstrations. Although words like ‘decolonising’ and ‘transformation’ are used in every system of South Africa, the people at grassroots level are more and more frustrated because of the slow transformation process. Universities are not excluded from these demonstrations; therefore, education and training at state-subsidised universities become increasingly under pressure. One aspect of contextualising the curriculum that is, to the author’s mind, very important, but neglected in the B.Th. programme, is experiential training.
The White Paper for Post-School Education and Training with the aim of building an expanded, effective and integrated post-school system approved by the South African Cabinet on 20 November 2013 (Department of Higher Education and Training
Government’s thinking in the area of higher education and training and is in line with the country’s key national policy documents including the National Development Plan, the New Growth Plan, the Industrial Policy Action Plan and the draft Human Resource Development Strategy for South Africa. (p. vii)
Important in this white paper is the recognition of community engagement as one of the three core functions of universities, the other two being teaching and research (Department of Higher Education and Training
The change in higher education is not limited to South Africa alone. Scharmer (
We live in an area of intense conflict and massive institutional failures, a time of painful endings and of hopeful beginnings. It is a time that feels as if something profound is shifting and dying while something else, as the playwright and Czech president, Václav Havel put it: ‘I think there are good reasons for suggesting that the modern age has ended. Today, many things indicate that we are going through a transitional period, when it seems that something is on the way out and something else is painfully born. It is as if something were crumbling, decaying, and exhausting itself – while something else, still indistinct, were rising from the rubble’. (p. 1)
The author finds Scharmer’s remark relevant to practical theological training at the NWU. Practical theological modules must become
Scharmer (
Mugambi (
Scharmer’s proposed learning cycle.
Learning from the future means to focus on future possibilities without being afraid to act what is best (and in line with the word of God) for the present situation in the present context. Of course, a discipline’s (such as practical theology) rich source of knowledge is still valid, but it has to be applied with an open will, heart and mind for the current changed context and not in a rigid manner.
Learning from the future can be a rather new concept for lecturers, but the concept has been described in theological literature already. Burdett (
Burdett (
Back to the South African context, Venter and Hendriks (
Because of the Faculty’s reformed paradigm, the five
According to Koning (
The second is a commitment to a balanced view of culture and society. The gospel communicator should not fail in being prophetic or in appropriate affirmation (Koning
Prophetic proclamation requires of the preacher a heart that breaks with the things that break God’s heart; a passion for justice in the world; the imagination, conviction, and courage to speak words from God; humility and honesty in the preaching moment; and a strong reliance on the presence and power of the Holy Spirit. (p. 10)
The practical theological student cannot learn these qualities through gaining knowledge alone; experiencing the other or a
Thirdly, there has to be (Koning
[
Bevans (
Fourthly, ‘a commitment to being dynamic is necessary. Because culture is non-static and ever changing, faithful Christian ministry requires ongoing re-evaluation and adjustment of approaches’ (Koning
The theory of service learning or experiential learning is well documented since the dawn of democracy in South Africa, but the challenge to lecturers lies in practical implementation. Certain challenges that the lecturers must overcome are for instance: (1) no or very little money in the budget for community engagement; (2) certain risk factors for the safety of the students that are involved in the programmes; (3) expectations of the community members as they can become dependent on the service; and (4) sustainability of the programmes. Nevertheless, these challenges can be overcome with good planning in collaboration with the NWU’s Department of Sustainability and Community Impact. My initial thoughts or suggestions for the inclusion of experiential training in the B.Th. (Bible and Church Ministry; Pastoral Counselling and Psychology; Bible Languages and Bible Translations) programme of the Faculty are set out in
Author’s suggestions for the inclusion of experiential training.
Level of experiential training | Responsible role players |
---|---|
Lecturers act as guardians and mentors in the presentation of pastoral programmes (small groups), where the students can be guided to inner healing in preparation for fulfilling their calling. | |
Lecturers in collaboration with the NWU’s Department of Sustainability and Community Impact. Inter-disciplinary: Other faculties, for example psychology and social work with a view to the pastoral counselling and psychology group Community: Local churches with a view to the Bible and church ministry group Intra-disciplinary: Ancient languages group with a view to the Bible languages and Bible translation group |
|
Lecturers in collaboration with the NWU’s Department of Sustainability and Community Impact. Inter-disciplinary: Other faculties, for example psychology and social work with a view to the pastoral counselling and psychology group Community: Local churches with a view to the Bible and church ministry group Intra-disciplinary: Ancient languages group with a view to the Bible languages and Bible translation group |
NWU, North-West University.
In this article, the author has reflected on the inclusion of experiential training in practical theological training as a form of decolonising programmes presented at state-subsidised universities in South Africa. South Africa is currently in the 25th year of democracy and the slow pace of transformation causes various emotions and reactions. The first part of the article is about the contextualisation of theology as an important theme in the discourse about the colonisation–decolonisation of theological training. In the second part, the focus shifts to theology made practical with a discussion of Calvin’s view of experiential preaching. The role of symbolism, metaphors and images has been included in the discussion. The last part of the article is an appeal for the inclusion of experiential training in the curriculum of the B.Th. programme of the Faculty. The inevitable deep change necessitates a revised teaching and learning cycle that allows one to learn from future as it emerges. The article is concluded with provisional thoughts on the level of service learning or experiential learning that can be included.
The author declares that she has no financial or personal relationships which may have inappropriately influenced her in writing this article.
A.L.d.P. is the the sole author of this research work.
This article followed all ethical standards for a research without direct contact with human or animal subjects.
This research received no specific grant from any funding agency in the public, commercial or not-for-profit sectors.
Data sharing is not applicable to this article as no new data were created or analysed in this study.
The views and opinions expressed in this article are those of the author and do not necessarily reflect the official policy or position of any affiliated agency of the author.
A short summary of the argument of these articles is that although decolonising of pastoral caregiving initially seems a good and needed idea, the practical implication thereof was no simple task. One of the most known recognised scholars who wrote about decolonising is Prof. Emmanuel Lartey. In his popular book, [
HoTEL (
Beeke et al. (
The interview took place in the office of Mrs Bouwman on Monday, 10 September 2019.
Naidoo (
These thoughts are provisional. The Deputy Dean for Community Engagement, the Director for Teaching and Learning and the programme leaders must all be involved in the process.