dissertation

244
the competency-focused approach is that it draws heavily on positivist or objectivist
theoretical foundations based on objective, descriptive and explanatory processes. A hermeneutic
understanding of leadership, however, “views leading as a constantly emergent,
interpretative act – as continually seeing with new eyes.” 130
In light of these actual discussions, it is relevant to ask what the views on educational
philosophy are within the EMC and what teaching practices are adopted.
9.2.8 What Are Important Requirements of the Faculty?
The themes that were mentioned above – those of purpose, spiritual formation, curriculum,
educational philosophy and teaching practices – have repercussions for those involved
in teaching. 131
As to purpose, a reasonable assumption is that the purpose and mission of a theological
institute is better served by alignment than by misalignment. In other words, if faculty
appointments are tailored to the goal and the mission, there is a greater chance that the
purpose of the institute will actually be served and its general objectives reached. 132 This
is one reason why it is meaningful to look for statements within the EMC concerning
the appointment of faculty members.
Spiritual formation is seen as connected to community formation, 133 and the “vertebrae
of the community” – so it is argued – “are the faculty.” 134 This entails that the faculty
should see themselves as a “formational faculty,” a “collegium of men and women intentionally
committed to helping students become formed into a measure of the full stature
of Christ.” 135 Spiritual formation, in short, is dependent on the faculty who model
spirituality to their students. 136
As to curriculum, a theological institute that decides to focus on missional leadership
more intentionally than before will most likely choose to make changes to the curricu-
130
J. Brian Woodward and Colin Funk, “Developing the Artist-Leader,” Leadership 6, no. 3 (2010), 301.
131
To put it in a rhetorical question: “What will be the impact of new vision statements, revised curricula,
paradigmatic changes in the educational philosophy, and new methodologies of delivery, if the teachers are
still representatives of old models?” Bernhard Ott, “Mission and Theological Education,” Transformation 18,
no. 2 (April 2001), 96.
132
Cf. Foster et al., Educating Clergy, 36.
133
According to Tilden Edwards, “Intentional Christian community is the necessary context for spiritual
formation.” Edwards, “Spiritual Formation in Theological Schools,” 37.
134
Hoon, “Report of the Task Force on Spiritual Development,” 45.
135
Ibid., 46.
136
This conclusion was already voiced in the 1972 report of the Association of Theological Seminaries on
spiritual formation: “The spiritual formation and development of seminary students begins with, and is
dependent upon, the spiritual formation and development of the faculty.” Hoon, “Report of the Task Force
on Spiritual Development,” 161, cf. 179. This insight should have consequences for the selection of faculty,
the report states. They should be appointed not just for academic achievement, but for spiritual concern
and spiritual charism as well. Ibid., 188, cf. 168 and 197.