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ceive little – if any – schooling in recent sociological, psychological, theological, or missiological
approaches to leadership and organization theory, including those from the
viewpoint of complexity theory. Also, the topic of leadership and its connection to themes
such as missional imagination and innovation, creativity, metaphor, or the arts,
seems to be developed only implicitly.
Furthermore, although students do learn a lot about dynamics in the cultural context,
the question of what cultural and contextual changes may mean for the church and her
leadership in the future could be explored in greater depth, both theoretically and practically.
It is especially on the point of envisioning (i.e., exercising theological imagination
and discernment) that students challenge the PThU to provide more inspiration, theoretical
equipment, and practical tools than it is currently doing, in particular concerning
a missional vision for the church. 16 In sum then, the challenge for the PThU is to both
broaden and deepen the attention that is given to leadership in the curriculum.
11.2.1.3 Missional Leadership and Its Implications
The primary focus of the PThU is to prepare students to function within the current
operational structures of the existing institutional church. It is possible for a student to
become a PKN pastor without having engaged the theme of ‘missional leadership’ in a
substantial way. 17 Moreover, the topic is, as of yet, not prescribed in their trajectory of
permanent education. This is not a problem according to some professors and students,
but others express a different view. 18 Because the PKN is diminishing every year in
terms of its constituency, 19 some students and teachers think that it would be helpful if
this church, in partnership with the PThU, began to intentionally recruit, stimulate and
equip students to participate in or start ‘fresh expressions’ of church, in addition to what
16
We certainly do not expect the PThU faculty as a whole to agree on something like a ‘missional vision’,
nor do we expect this of the varied Protestant Church in the Netherlands (PKN), of which they are members.
However, we expect the leadership of the PKN to provide inspiration, vision, room and support for
missional experiments and innovation on a local level. We warmheartedly support the various initiatives on
this score that have already taken place in recent years.
17
The PThU is not unique in this: “overall it is still possible to become a pastor in one of the Reformed
(and most other) denominations in the Netherlands without much missiological training of any substance.
Even now the curriculum reflects that mission is for those who are interested in it, for special people, ‘practical’
people – but not for ‘real’ theologians.” Stefan Paas, “Prepared For a Missionary Ministry in 21st Century
Europe,” European Journal of Theology 20, no. 2 (2011), 126.
18
Cf. also Johan van Holten, “In our view, secularization calls for ministers with a different attitude and
with a different role conception compared with four decades ago. It calls for ministers who are no longer
only concerned with internal church but have a much more external orientation. On closer consideration
this aspect has everything to do with how ministers interpret their leadership.” Van Holten, Rol & Roeping,
347.
19
In 2010, the PKN lost 52,362 members; in 2009, 57,873; in 2008, 60,211. “Statistische Jaarbrief 2010
van de Protestantse Kerk in Nederland” [Statistical Yearly Letter from the Protestant Church in the Netherlands],
http://www.pkn.nl/5/site/uploadedDocs/AZ%2010-18%20Statistische%20jaarbrief1.pdf (accessed
January 10, 2012).