dissertation

20
in any sophisticated way, 88 nor – more specifically – about missional leadership. When
embarking on my research, my first assumption was that the issues mentioned have
something to do with the kind of theological education that ministers received at the
university. Since I myself am a teacher in the department of theology at a University of
Applied Sciences, 89 this question of leader education naturally has my interest. Second, I
assumed that worthwhile suggestions concerning the topics of missional leadership and
theological education could be obtained from an exploration of the EMC.
1.3.1.3 Theological
My methodology is theological in the following ways. First, I make space for theological
themes that have a direct bearing on leadership visions in the EMC, in particular those
pertaining to practical ecclesiology. Issues concerning, for instance, postsecular theology,
radical orthodoxy, metanarrative, or deconstruction that are discussed in some parts
of the EMC, but that are only indirectly relevant for views on leadership, will be left unexplored.
Second, my conclusions on the topic of leadership and leader education will be
theologically informed. That is, I draw on sources of the Christian faith with which I
will question or assess present views or practices – both within the EMC and in theological
education in the Low Countries – and to formulate challenges and guidelines for
the future.
I understand normative theological treatises as especially those that may be called
‘evangelical’ (in a broad sense of the word, i.e. including both reformed and Anglican
theological influences), 90 because I consider myself to be an evangelical Christian with
reformed roots and ecumenical leanings. My epistemological stance, outlined above, implies
that truth is not only to be found in scholarship conducted by conservative evangelicals.
Regarding the Emerging-Missional milieu, I would describe my position to be
that of an engaged critic, engaged in the sense that I have been inspired, even fascinated
by much of what I observe in this milieu. At the same time, I feel it necessary to adopt a
critical stance, because I sometimes encounter criticism of traditional churches that is
88
In fact, one pastor confided in a personal conversation: “I am a verbi Divini minister [servant of the Word
of God], not a leader.” Apparently the concept of leader was something he shied away from (cf. n70 above).
Moreover, according to this pastor one could not combine being a servant and a leader. The conclusion of
Johan van Holten is in line with my own experience: “We conclude that ministers have trouble with the
difference between administration and leadership....A striking result in any case is that ministers lack a
clear concept of leadership.” Van Holten, Rol & Roeping, 347.
89
Christelijke Hogeschool Ede, see www.che.nl. I teach primarily courses regarding the interface of theology
and culture.
90
The late D. Martyn Lloyd-Jones considered himself to be an evangelical, see his What is an Evangelical?
(Edinburgh: Banner of Truth, 1992). The same applies to J.I. Packer, see his The Evangelical Anglican Identity
Problem: An Analysis (Oxford: Latimer House, 1978); Alister McGrath, see his Evangelicalism and the Future
of Christianity (London: Hodder & Stoughton, 1994); and John Stott, see his Evangelical Truth: A Personal
Plea for Unity (Leicester: IVP, 1999). These persons represent different substreams within evangelicalism
that all, in my view, have something important to say. (Note for Dutch readers: my theological preference
is therefore not adequately expressed by the Dutch word evangelisch, which has different connotations.)