Pentecostal Formation in Theological Education

Peter Adam, former principal of an evangelical Anglican college in Melbourne, argues for theological education that is committed to both the academic and formational dimensions whilst developing the three critical apprenticeships of: biblical and Christian thought; personal, spiritual, social and communal formation; and ministry skills inclusive of doing, and training others for, ministry.46 He suggests that personal and spiritual formation is not offered by a traditional university education model but remains vital to contemporary training, despite its cost, given the likelihood of personal or ministry failure in its absence.47 Importantly, though,

42_{Alvarez, “Distinctives,” 285-286.}

43 _{Alvarez, “Pentecostals,” 303.} 44 _{Alvarez, “Distinctives,” 287-289.} 45 _{Alvarez, “Distinctives,” 291.}

46 _{Peter Adam, “Education and Formation for Ministry in Theological Education Today,” Ridley College,}

http://www.actheology.edu.au (accessed May 15, 2016). Ridley College claims to integrate academic and formational dimensions of theological education and is affiliated with the Australian College of Theology. See: Author Unknown, “Formation,” Ridley College, https://www.ridley.edu.au (accessed December 11, 2016).

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the need for such formation warrants its inclusion in any effective training program wherein it necessitates community-based modelling of ministry and mission implemented by trained supervisors.48 Therefore, its experiential focus is enhanced and filtered by leaders’ own experiences expressed within community; the baton-passing of practical ministry and mission expertise thus resonates with Pentecostalism. Albrecht notes, for instance, that Pentecostal spirituality emphasises experience through participation, orality and communal musicality, but is shaped and facilitated by senior leaders acting as guiding spokespersons within congregations.49

As seen, the fourfold Pentecostal missional emphasis of salvation, healing, Spirit baptism and the soon return of Christ within the classical Pentecostalism of the CRC churches of Australia has a cultural bearing on the manner and method of associated ministry formation. Competency-based training within secular vocational training courses is similarly informed by outcomes that are at least partially experientially and culturally determined. Industry consultation therefore has a substantial bearing on the outcomes of any community context that promotes formation. The literature is replete with calls for mission-driven formation processes that place the academy placed in the service of the Church.50

Allan Anderson despairs at the compromise of a ‘priesthood of all believers’ doctrine within Pentecostalism in the interests of seminary professionalisation that inadvertently re-creates a clergy/laity divide.51 The apparent presumption of Western prioritisation of historically- validated Pentecostal forms also risks alienation in reception cultures.52 Bradford Anderson therefore seeks to prevent a feared homogenisation of Pentecostal ‘finishing school’ programs in favour of promoting the flexibility and creativity needed for stronger partnerships between churches and training institutions that mobilise the laity for mission, in the spirit of early Pentecostal formation.53

48 _{Adam, Education and Formation, 12.}

49 _{Albrecht, Rites in the Spirit, 221, 243.}

50 _{For example, see: Alvarez, “Distinctives,” 281-293; Bradford Anderson, “Missiological Orientation and Its}

Implications for Pentecostal Theological Education,” Journal of the European Pentecostal Theological

Association 26 (2006): 134-146; Anderson, “Pentecostal-Charismatic Spirituality,” 1-15; Castleberry,

“Pentecostal Seminaries,” 346-354; Lee, “What the Academy Needs,” 311-318; and McKinney, “Spiritual Aspects,” 253-279.

51 _{Anderson, “Pentecostal-Charismatic Spirituality,” 6.}

52 _{Anderson, “Pentecostal-Charismatic Spirituality,” 7.}

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Indeed, early attempts at institutionalising ministry formation were focused on biblical authority as well as on developing practical ministry skills in the interests of missional efficacy.54 Contemporary trends toward practical theology and ministry skill development still reflect similar priorities today, but with a contextualised appreciation of local needs with respect to culture and to the mission and values of individual churches. Everett McKinney obligates Pentecostal institutions to honour biblical authority and organisational tenets, but only in the task of equipping students to “function in Pentecostal power with the operation of spiritual gifts flowing through them and the congregation.”55 Similarly, William Kay identifies a pedagogical role of the Holy Spirit in Pentecostal formation through a priority of His revelatory work which therein inspires a purpose for learning, provided that safeguards prevent speculation and mysticism.56 Such pragmatism tied to a foundational priority of Spirit baptism urges Pentecostal institutions, inclusive of churches, to honour their classical roots whilst finding affinity for culturally-relevant forms.

Early Australian Pentecostalism, though validating a personal experiential faith through Spirit baptism, regarded formal training with some suspicion.57 Chai sees this as being characteristic of the period due to fears of suppressing the Spirit-filled life.58 Chant also observes this pattern in Australia whereby evangelistic zeal was allegedly too often lost by those engaging in formal training for ministry, a phenomenon common to other evangelical traditions and denominations.59 _{Lancaster’s Good News Hall engaged students in practical ministry} experience alongside promotion of a working knowledge of the Scriptures.60

To identify markers of ministry, theological or leadership competence, as in the CRC’s determination of such ministerial standards, is perhaps to more accurately represent the nature of ministry and missional values in Australia prior to undertaking the very training that services them. The nature of formation for missional effectiveness is culturally determined. That this culture is defined in terms of Spirit baptism as empowerment for effective ministry for Australian classical Pentecostals is therefore further refined in terms of associated ministry and leadership distinctives defined by the CRC movement. What remains uncertain, though, is the degree to which contemporary formation models maintain fidelity to such distinctives and

54 _{Everett McKinney, “Some Spiritual Aspects of Pentecostal Education: A Personal Journey,” Asian Journal}

of Pentecostal Studies 3 (2000): 255.

55 _{McKinney, “Spiritual Aspects,” 258.}

56 _{Kay, Pentecostal Education, 9.} 57 _{Chant, Spirit of Pentecost, 14.}

58 _{Chai, “Pentecostal Theological Education,” 344.}

59 _{Chant, Spirit of Pentecost, 15.} 60 _{Chant, Spirit of Pentecost, 14.}

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whether these find resonance in the literature. Prior to researching CRC ministers’ perceptions, the aforementioned themes on best practice formation are tested for affinity with CRC documentation and history.