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Theory Meets Practice

7/28/2022

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7/28/22
Scholarly Reflections

Niebuhr, H. Richard. "Chapter Three: The Idea of a Theological School." The Purpose of the Church and Its Ministry. New York: Harper & Row, 1956, 95-134.

Niebuhr describes ministers as dealing with "pluralistic churches and a harried ministry" (Niebuhr 1956, 95) and schools as suffering from the same trials. The lack of definition in their purpose leads, in Niebuhr's opinion, to a counter-intuitive impression, that of institutional inertia. The habitual patterns of the institution tend to remain active, even if the institutional philosophy may have changed (Niebuhr 1956, 96). The lack of change in action may  reflect a lack of certainty in overall goals.

Niebuhr notes that courses and even entirely new theological disciplines have been added to the curriculum in the first half of the 20th century. Yet they have not resulted in what he considers a coherent whole (Niebuhr 1956, 98). This tendency shows itself in antagonistic attitudes between departments or even between programs described as more "academic" in nature and those considered more "practical" (Niebuhr 1956, 101).

Niebuhr does find in his research that there are pockets of faculty and even occasionally whole schools which have found their mission in the search for essential Christian faith and practice (Niebuhr 1956, 102). Niebuhr briefly describes these renewals in various branches of study.

Niebuhr goes on to discuss "the theological school as intellectual center of the Church's life" (Niebuhr 1956, 107). The Christian intellect seeks to understand and implement love for God and for the neighbor. In its ideal form, the Christian theological intellect is driven by God's love in directions which reject all the self-serving interests we might have in other scientific pursuits (Niebuhr 1956, 109).

An adequate study of theology spills over into other churchly activities. It does not stay in theoretical realms only (Niebuhr 1956, 114). Niebuhr illustrates the impact theological studies may have on worship, preaching, and pastoral care, among other things.

Niebuhr discusses the concept of a school as a theological community in which students, teachers, and theological concepts interact. He distinguishes this from authoritarian indoctrination in which the concepts are imparted with minimal interaction, in a one-way process (Niebuhr 1956, 117). The living interaction of God with teacher and student alike is a critical element. Niebuhr emphasizes this personal engagement and investment at length. This engagement leads to a living dialog with the people and concepts present in the biblical literature (Niebuhr 1956, 122). Further, because the Church is in the secular world, it maintains communication and interaction with learning we would consider secular (Niebuhr 1956, 123). Niebuhr sees the interaction and dialog with the secular world as a critical part of the mission of Church and theological school.

The work of a theological school is, by nature, theoretical. It is centered on the intellectual process of discovery (Niebuhr 1956, 125). There is, however, a real issue of the practical work of the ministry. Niebuhr identifies this controversy as consisting of two different concepts of ministry. From an "intellectualist" point of view, action springs from understanding (Niebuhr 1956, 126). On the contrary, a "pragmatic" point of view sees training in practice to be more important than rationalization (Niebuhr 1956, 127). Niebuhr's view is that practice without reflection or reflection without resulting action will both prove futile. Adequate theological interaction brings the relationships among God, self, and the neighbor into clear view (Niebuhr 1956, 130).

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What Is a Pastor's Role?

7/27/2022

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7/27/22
Scholarly Reflections

Niebuhr, H. Richard. "Chapter Two: The Emerging New Conception of the Ministry." The Purpose of the Church and Its Ministry. New York: Harper & Row, 1956, 48-94.

Niebuhr identifies two functions of theological schools. Their primary purpose he sees as "the intellectual love of God and neighbor" (Niebuhr 1956, 49). The secondary purpose, and the one they normally pursue primarily, is to train ministers. Niebuhr considers this an unbalanced way for the schools to function, as both operations are essential. He also alleges a challenge in that the concept of the nature of the ministry has been changing, yet schools do not seem to be understanding the concept clearly (Niebuhr 1956, 50).

Niebuhr finds that the concept of what a minister does is in flux to a greater degree than, for instance, a lawyer or engineer (Niebuhr 1956, 52). The tasks which will be done and the expectations placed upon a minister are always changing, leading to considerable uncertainty in both prospective ministers and educational institutions (Niebuhr 1956, 52). This uncertainty may well be tied to the tendency of ministers to have difficulty defining how they will carry on ministry.

Niebuhr proceeds by analyzing a historic view of what the work of the ministry is, how one is called to ministry, where a minister obtains authority, and whom he serves (Niebuhr 1956, 58). Historically, ministers have been occupied in preaching, teaching, leading in worship and other work of the church, and administering sacraments. Generally Niebuhr finds that one of the functions has emerged as of primary importance, and the others end up serving the primary one. The functions, in Niebuhr's situation, are all proximate, while the goal remains enabling the Church to love God and to love and serve the neighbor (Niebuhr 1956, 63). 

Likewise, an understanding of the call to ministry has always existed, but may have changed over time (Niebuhr 1956, 63). In Niebuhr's estimation, there are four elements of calling. The minister must be called to be a Christian, have an inner sense of God's appointment, have the call recognized by someone who will provide training, and then be accepted by a church or church body (Niebuhr 1956, 64). As with the function, so with the call. Different elements have received greater attention at different times and places (Niebuhr 1956, 65).

The authority of a pastor is a complicated matter. Historically it was fairly clear where a minister's authority was derived. Niebuhr considers it much less clear-cut after the Reformation and especially in modern history (Niebuhr 1956, 67). Though the biblical record gives examples of prophets receiving authority directly from God, in general we have recognized the authority of a minister, though divine, as having a close connection to the work of churchly authority (Niebuhr 1956, 68). As with the other categories, Niebuhr finds that at different times in history the locus of authority may change, whether the minister claims personal piety, an appointment of the Church, or accreditation by a personal life of study (Niebuhr 1956, 72).

The final question Niebuhr finds about the concept of ministry is that of "the people to whom the minsters are sent as servants" (Niebuhr 1956, 74). Is he sent to the Church or the world? This question influences not only actual contact with people, but also the organizational goals and the type of preaching and teaching in which the pastor engages.

Niebuhr describes a rise of a concept of minister as "pastoral director," though he seems slightly ambivalent about the actual term (Niebuhr 1956, 80). He describes the role as it may be llustrated in church architecture, when the office and conference room, or many conference rooms, become the focus of the building (Niebuhr 1956, 81). Niebuhr describes this as somewhat of a throwback to the role of first century bishops as opposed to pastors - they were overseers of one church and its role in the community (Niebuhr 1956, 82). Not only is the preaching important, but there is an increasing focus on counsel. Niebuhr observes that "reconciliation [with God] is not automatically productive of wisdom (Niebuhr 1956, 83). 

Niebuhr closes the chapter with a lengthy summation on the importance of discernment for the minister to grasp his social context and the way his role is to be carried out.

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Developing a True Purpose Statement

7/26/2022

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7/26/22
Scholarly Reflections

Niebuhr, H. Richard. "Chapter One: The Church and Its Purpose." The Purpose of the Church and Its Ministry. New York: Harper & Row, 1956, 1-47.

In the mid 1950s, H. Richard Niebuhr served as the director of a project named The Study of Theological Education in the United States and Canada (Niebuhr 1956, xi). The work of this study involved visits to and interviews with approximately a hundred schools of theology which taught a broad cross-section of primarily Protestant pastors and theologians.

Niebuhr observes that any work of education occurs in a particular societal climate. It is impossible to adequately evaluate an educational enterprise without considering its society (Niebuhr 1956, 1). Theolgoical education, therefore, must always be considered in light of both short-range and long-range goals, aimed at a particular theological view of the world. The role of the Christian faith in the current culture is a matter of fundamental importance (Niebuhr 1956, 3). It is necessary to follow historic views and to identify how those views intersect with the contemporary world.

Niebuhr proposes that theological schools in the United States think of themselves as functioning within their particular denomination rather than describing themselves in terms of their doctrinal or theological context (Niebuhr 1956, 6).  Further, since the schools represent a variety of orientations, Niebuhr thinks the trend has been toward individuality and self-support of schools. This in turn relies on a dependence on lay support and use of business practices to make support development effective (Niebuhr 1956, 7). What is curious to Niebuhr is that with all this diversity and distinction among groups, the schools, which are distinctively American in tone, rarely make their American church part of their description. Rather, they generally refer to a denomination if they reference anything (Niebuhr 1956, 9). He does note, additionally, that while the schools seem to have little in common, they are active in their disciplined study of Scripture. Niebuhr considers that the Fundamentalist schools ask more sophisticated questions than the liberal schools think they do and that the liberal schools look to Scripture more than the Fundamentalists think they do (Niebuhr 1956, 14). He also notes that within a study of Church history, the mephasis is on the whole of the Church. Similarly, studies of systematic theology tend to engage in theological questions which pertain to all of Christianity (Niebuhr 1956, 15).

Niebuhr notes that where there is "confusion and uncertainty in theological schools" (Niebuhr 1956, 17) it is often rooted in an inadequate definition of the Church. Theological schools and church bodies are perhaps better at describing the structure of an organization than the philosophical undergirdings. Niebuhr tentatively defines it as "the subjective pole of the objective rule of God" (Niebuhr 1956, 19). It adheres to and imitates the actual kingdom of God. The Church, then, draws attention to God, rather than to itself. It is a social reality and institution, but it is never merely that (Niebuhr 1956, 21). Niebuhr sees the Church in terms of "polarities." For instance, it is unity but a diverse group. It is one body but many congregations (Niebuhr 1956, 23ff).

While churches and schools may have any number of distinctive purpose statements, Niebuhr concludes, they have one underlying purpose. That he identifies "as the increase among men of the love of God and neighbor" (Niebuhr 1956, 31). This goal is compatible with, and even sums up, the seemingly conflicting mission statements which he summarizes. Niebuhr goes on to describe the many ways love of God and love of neighbor can be worked out as the ultimate goal of theological training. His description is of a decidedly counter-cultural conception of God, of neighbor, and of love itself.

Niebuhr's summary of the situation is that theological schools confuse proximate goals with ultimate goals (Niebuhr 1956, 39). This confusion may be manifested in confusing a denomination for all of Christianity, for instance, or a confusion which mistakes the work of God's kingdom for the work of God (Niebuhr 1956, 41). Niebuhr concludes that these confusions are deeply harmful to our understanding of Christianity and our ability to pursue adequate theological understanding which guides our life. 

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    Ysebaert-2002
    Zechariah
    Zephaniah

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