The challenge for preparing the future leaders of the church usually starts with understanding the generational group and its culture. In past newsletters we attempted to describe the groups we were dealing with next and thus covered the “Baby Busters,” the “Gen Xers” and the “Millennials.” Today, on the heels of the Millennials, we find ourselves preparing the Net Generation. This generation is 24 years of age or younger and they really do not think of the world as ever having been without the internet. They are a generation with a strong preference for the visual and technology. Authors Dianna and James Oblinger, in their “e-book” Educating the Net Generation, ask the question “If the Net Generation values experiential learning, working in teams, and social networking, what are the implications for classrooms and the overall learning environment?” (Pg. 1.4)
For those of us in theological education the question remains relevant as well, and we have to add the question, “What are the implications for the church and ministerial formation?” Will the church that we minister to be a “multiuser virtual environment,” or, will it continue to include pews, organs and homilies in a building with unique architecture? Education and forming the Net Generation is going to have its challenges and it will benefit us to identify what it is we are dealing with and how we may want to adjust what we do according to our findings. The following are things we may want to keep in mind:
- Technology is going to allow individuals to learn as much as they want to about virtually any topic – the information that constitutes a masters degree at MIT is now completely available on the internet; and it’s free. It is prophesied that a masters degree in theology is not far off.
- Individuals who have been raised with the computer process information differently – “they develop hypertext minds, they leap around.” (Pg. 2.4) A linear thought process is uncommon and the Net Generation will tend to piece information together from multiple sources. How that allows for the understanding of a triune God is not certain; it may help… Sermon preparation and delivery may never flow the same again. Messages will probably rely more on Powerpoint presentations.
- The Net Generation has the ability to read visual images and they are very capable at integrating the virtual and physical (Video games…). Video clips from movies may become a necessity for clear communication to this group.
- They learn best through inductive discovery as opposed to being told. The experiential is important and doing ministry is a priority for this age group.
- Net Generation students are able to shift their attention rapidly from one task to another – known as attentional deployment.
- They are able to respond quickly and expect rapid response in return. This could create impatience with people, processes and God if response times become too slow. A lengthy program such as the M.Div. is unacceptable to many Net Gens and they are quick to get into ministry rather than committing to a classroom requirement.
- While highly mobile, moving from work to classes to recreational activities, they are also very connected by having laptops, cell phones, pagers, etc. at their disposal.
- Net Generation folks “gravitate to activities that promote and reinforce social interaction – whether IMing [Instant Messaging] old friends, teaming up in an internet game, posting Web diaries (blogging), or forwarding joke e-mails.” (Pg. 2.6) “Although technology can’t change one’s personality, introverts, for example, use the Internet as a tool to reach out.” (pg. 2.6) Churches have no problem getting people to follow up on first time visitors by asking for the first contact to be made by e-mail or IM.
- They tend to prefer to learn in teams, thus making them great candidates for small group ministries and discipleship. More and more young candidates see themselves going into discipleship ministry.
- The Net Generation is very achievement oriented and much prefer structure over ambiguity. They want to know what it will take to achieve a goal and be declared successful. For many, theological reflection is difficult since it is vague and difficult to measure.
There is much more to learn about this generation and how it will affect ministry and preparation. More will be said in future blogs.
Friday, May 25, 2007
Monday, May 21, 2007
MFCA Name Change Possible
If you take a look at the MFCA report in the workbook for this year’s General Synod you will notice that a bulk of the report involves the bylaws. New bylaws are being recommended. The old bylaws have been totally “gutted” in order to create new bylaws which will result with the approval of one simple recommendation. The recommendation is to change the word “coordinating” to “certification” in the name of the agency, thus making the MFCA the Ministerial Formation Certification Agency. This change will remove some major responsibilities from the agency’s mission, including the oversight of Standards and the coordination of theological education between MFCA, New Brunswick Theological Seminary, and Western Theological Seminary. It is our hope that the removal of responsibilities will also remove obstacles in the process that the denomination is attempting to employ in the identification, equipping and employment of future pastoral ordained leaders.
The General Synod Council (GSC) will be asked to create a new organization to take care of the broader responsibilities that were originally assigned to the MFCA. One of the main reasons for going in this direction has been the elimination of the tension created by having the agency responsible for coordination also being one of the components being coordinated. It provided for an awkward situation, not allowing the agency to function properly when each segment, MFCA, NBTS and WTS, had its own unique identity and mission while sharing the formation and education responsibilities for future ministers. The new structure will place each of the agents on equal footing while receiving guidance and support from the denomination around standards for preparation for ministry. The GSC will also seek to monitor and improve the relationships and mutual efforts between the agents and the classes.
The new MFCA will focus its efforts on the two programs that result in the awarding of the Certificate of Fitness for Ministry – the Reformed Candidates Supervision and Care (RCSC) and the Approved Alternate Route (AAR). The preamble of the new bylaws provides the following definition for the newly configured MFCA…
The Ministerial Formation Certification Agency of the Reformed Church in America shall serve the Reformed Church in America (“RCA”) by:
Overseeing the education of, and awarding the Certificate of Fitness for Ministry to, candidates for the ministry who are seeking the degree of Master of Divinity or its academic equivalent from a seminary not officially related to the RCA (a “Non-RCA Seminary”);
Approving means by which candidates for the ministry may meet the requirements for the receipt of a Certificate of Fitness for Ministry (as provided in the RCA Book of Church Order (“BCO”)); and
Consulting with and providing counsel to congregations and classes in the care and nurture of candidates for the ministry who are seeking the Certificate of Fitness for Ministry and who are not attending a RCA Seminary as a matriculated student.
Currently, the RCSC has approximately seventy (70) individuals enrolled, the AAR has twenty-five (25) enrolled, and there are thirty-five (35) active applicants, making for one hundred and twenty-five (125) candidates being processed at any one time. The main program of the MFCA consists of courses that are offered annually. The courses include both residential and distance offerings, covering material unique to the Reformed Church in America (RCA). Courses offered include RCA Polity, RCA Standards, RCA History & Mission, RCA Worship, and, Summary of Christian Doctrine (Credo). The assessment and interview of candidates is a continual process of the agency. Communication with each candidate’s classis takes intentional effort and the electronic data base keeping track of each candidate’s portfolio requires much attention and effort. Access to each candidate’s portfolio is available to every classis that desires to take advantage of this service.
The General Synod Council (GSC) will be asked to create a new organization to take care of the broader responsibilities that were originally assigned to the MFCA. One of the main reasons for going in this direction has been the elimination of the tension created by having the agency responsible for coordination also being one of the components being coordinated. It provided for an awkward situation, not allowing the agency to function properly when each segment, MFCA, NBTS and WTS, had its own unique identity and mission while sharing the formation and education responsibilities for future ministers. The new structure will place each of the agents on equal footing while receiving guidance and support from the denomination around standards for preparation for ministry. The GSC will also seek to monitor and improve the relationships and mutual efforts between the agents and the classes.
The new MFCA will focus its efforts on the two programs that result in the awarding of the Certificate of Fitness for Ministry – the Reformed Candidates Supervision and Care (RCSC) and the Approved Alternate Route (AAR). The preamble of the new bylaws provides the following definition for the newly configured MFCA…
The Ministerial Formation Certification Agency of the Reformed Church in America shall serve the Reformed Church in America (“RCA”) by:
Overseeing the education of, and awarding the Certificate of Fitness for Ministry to, candidates for the ministry who are seeking the degree of Master of Divinity or its academic equivalent from a seminary not officially related to the RCA (a “Non-RCA Seminary”);
Approving means by which candidates for the ministry may meet the requirements for the receipt of a Certificate of Fitness for Ministry (as provided in the RCA Book of Church Order (“BCO”)); and
Consulting with and providing counsel to congregations and classes in the care and nurture of candidates for the ministry who are seeking the Certificate of Fitness for Ministry and who are not attending a RCA Seminary as a matriculated student.
Currently, the RCSC has approximately seventy (70) individuals enrolled, the AAR has twenty-five (25) enrolled, and there are thirty-five (35) active applicants, making for one hundred and twenty-five (125) candidates being processed at any one time. The main program of the MFCA consists of courses that are offered annually. The courses include both residential and distance offerings, covering material unique to the Reformed Church in America (RCA). Courses offered include RCA Polity, RCA Standards, RCA History & Mission, RCA Worship, and, Summary of Christian Doctrine (Credo). The assessment and interview of candidates is a continual process of the agency. Communication with each candidate’s classis takes intentional effort and the electronic data base keeping track of each candidate’s portfolio requires much attention and effort. Access to each candidate’s portfolio is available to every classis that desires to take advantage of this service.
Tuesday, May 08, 2007
Loyalty to a Denomination
It seems as if more and more candidates in the MFCA have not been raised in the Reformed Church in America (RCA). Dr. Paul Fries once did a quick survey of his RCA Standards class a few years ago and if I remember correctly, thirteen of the fourteen students were not raised in the RCA. My personal, and also informal survey, indicates that almost 70% of the candidates in the RCSC received their call to enter RCA ordained ministry while participating in a parachurch organization, college campus ministry, or Christian camp. In other words, many of the individuals who will be pastoral leaders in the RCA of the future do not share the RCA roots and did not initially experience their call in a local RCA congregation – they are newcomers or converts to the RCA.
Knowing this, you might ask "Is this a good thing or a bad thing?" Denominational loyalists might quickly say it is bad because these individuals don’t understand the tradition and do not share allegiances they expect from their clergy leaders. My experience and observation has been the opposite. In a way it is somewhat like a former smoker who is adamant about not being near smokers or smoke, becoming extremely strong advocates for not smoking. Most individuals who pursue the Certificate of Fitness for Ministry with the RCA, and who are new to the denomination, are those that have done their homework and have become convinced that the RCA and Reformed theology are definitely the denomination and theology of choice. They have determined through careful thought and research that the RCA best represents their belief and perspective.
These newcomers bring with them not only a high appreciation for the RCA, its theology and its ministries, but, they also bring fresh ideas and unique gifts. These individuals help create a leadership mosaic that will make us stronger and better able to minister to our churches and connect to others in the world to whom we are to reach out. Already we have ethnic and racial diverse congregations in our midst because leaders from these groups decided to belong to the RCA. We are no longer a church with a predominately Dutch heritage, nor are we remaining to be a church of Anglo Caucasians. We are diverse in many ways and it is my belief that we are better able to minister because of that.
This past week the Classis of Illiana welcomed a newcomer to the RCA by the name of John Armstrong. Rev. Armstrong has been raised in
Baptist circles but now has adopted the RCA as his denomination. Every once in a while I read his daily blog (http://www.johnharmstrong.com/) and recently he wrote the following, a statement I believe supports my point that those who decide to become part of the RCA of their own volition tend to be more convinced and informed about their new denomination:
"I find the RCA to be a good home for me emotionally and theologically. It is the oldest continuous church body in the United States so it didn’t begin with yesterday’s newest schism. It embraces ecumenism yet remains confessional and orthodox. It has meaningful dialog with many traditions and is truly catholic. Yet it retains some of the distinctive marks of Reformed Christianity that I find precious and biblically rooted. And it is deeply committed to church revitalization and church planting.
One thing that has particularly helped me to enter the RCA is the clear, open commitment of this Church communion to the idea of ecclesia reformata semper reformanda est. This Latin phrase refers to "the Church Reformed and always reforming." This slogan, sometimes misused and often attacked from the right, is unknown as to its particular origins but the spirit of it has clearly marked the tradition historically. It is a phrase that encourages us to retain the Reformed confessional marks but always with a charitable openness to pursue continuing reformation. Rigid conservatives reject this idea, insisting that a particular confession is virtually synonymous with the theology of the Bible. Liberals abuse the idea by having no anchor in historical Christianity, using various forms of piety and psychology to undermine the historical nature of true faith. Precious and important truths are always dangerous and open to abuse. This one, with so much to commend it historically and practically, is powerful but dangerous at the same time. It must be handled with care but it should be embraced with joy and freedom in the Holy Spirit.
My friend I. John Hesselink has spent his lifetime thinking about this matter. He is a first-rate Reformed scholar and served as president of Western Theological Seminary (RCA) in Holland, Michigan, after being a missionary in Japan for many years. John concludes that Reformed Christians have a heritage that they can be proud of, in the right sense. But they must never forget that the term Reformed "denotes a task more than an accomplishment." That says it very well. I believe a humble Reformed faith is one that celebrates the past with deep gratitude and pleasure while it remains humble and open to the present since what has been given to us is a great task and divine responsibility. My calling, as a Reformed minister, is to give myself humbly to the task of reforming and renewing churches, not to standing on a soap-box condemning other Christians and other good and valuable confessional traditions within the Church. This is precisely why I am ecumenical and explains why I am committed to the whole Christian Church; Catholic, Protestant and Orthodox. The world Reformed community, beyond the narrow sectarian battles of conservative North American Christianity, understands this calling well. This is increasingly why I turn there to learn and observe the practice of "a humble Reformed faith.""
Knowing this, you might ask "Is this a good thing or a bad thing?" Denominational loyalists might quickly say it is bad because these individuals don’t understand the tradition and do not share allegiances they expect from their clergy leaders. My experience and observation has been the opposite. In a way it is somewhat like a former smoker who is adamant about not being near smokers or smoke, becoming extremely strong advocates for not smoking. Most individuals who pursue the Certificate of Fitness for Ministry with the RCA, and who are new to the denomination, are those that have done their homework and have become convinced that the RCA and Reformed theology are definitely the denomination and theology of choice. They have determined through careful thought and research that the RCA best represents their belief and perspective.
These newcomers bring with them not only a high appreciation for the RCA, its theology and its ministries, but, they also bring fresh ideas and unique gifts. These individuals help create a leadership mosaic that will make us stronger and better able to minister to our churches and connect to others in the world to whom we are to reach out. Already we have ethnic and racial diverse congregations in our midst because leaders from these groups decided to belong to the RCA. We are no longer a church with a predominately Dutch heritage, nor are we remaining to be a church of Anglo Caucasians. We are diverse in many ways and it is my belief that we are better able to minister because of that.
This past week the Classis of Illiana welcomed a newcomer to the RCA by the name of John Armstrong. Rev. Armstrong has been raised in
Baptist circles but now has adopted the RCA as his denomination. Every once in a while I read his daily blog (http://www.johnharmstrong.com/) and recently he wrote the following, a statement I believe supports my point that those who decide to become part of the RCA of their own volition tend to be more convinced and informed about their new denomination:
"I find the RCA to be a good home for me emotionally and theologically. It is the oldest continuous church body in the United States so it didn’t begin with yesterday’s newest schism. It embraces ecumenism yet remains confessional and orthodox. It has meaningful dialog with many traditions and is truly catholic. Yet it retains some of the distinctive marks of Reformed Christianity that I find precious and biblically rooted. And it is deeply committed to church revitalization and church planting.
One thing that has particularly helped me to enter the RCA is the clear, open commitment of this Church communion to the idea of ecclesia reformata semper reformanda est. This Latin phrase refers to "the Church Reformed and always reforming." This slogan, sometimes misused and often attacked from the right, is unknown as to its particular origins but the spirit of it has clearly marked the tradition historically. It is a phrase that encourages us to retain the Reformed confessional marks but always with a charitable openness to pursue continuing reformation. Rigid conservatives reject this idea, insisting that a particular confession is virtually synonymous with the theology of the Bible. Liberals abuse the idea by having no anchor in historical Christianity, using various forms of piety and psychology to undermine the historical nature of true faith. Precious and important truths are always dangerous and open to abuse. This one, with so much to commend it historically and practically, is powerful but dangerous at the same time. It must be handled with care but it should be embraced with joy and freedom in the Holy Spirit.
My friend I. John Hesselink has spent his lifetime thinking about this matter. He is a first-rate Reformed scholar and served as president of Western Theological Seminary (RCA) in Holland, Michigan, after being a missionary in Japan for many years. John concludes that Reformed Christians have a heritage that they can be proud of, in the right sense. But they must never forget that the term Reformed "denotes a task more than an accomplishment." That says it very well. I believe a humble Reformed faith is one that celebrates the past with deep gratitude and pleasure while it remains humble and open to the present since what has been given to us is a great task and divine responsibility. My calling, as a Reformed minister, is to give myself humbly to the task of reforming and renewing churches, not to standing on a soap-box condemning other Christians and other good and valuable confessional traditions within the Church. This is precisely why I am ecumenical and explains why I am committed to the whole Christian Church; Catholic, Protestant and Orthodox. The world Reformed community, beyond the narrow sectarian battles of conservative North American Christianity, understands this calling well. This is increasingly why I turn there to learn and observe the practice of "a humble Reformed faith.""
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