Former Princeton University president Harold T. Shapiro believes, “All higher education institutions, both public and profit, both nonprofit and for-profit, and from state colleges to research universities to community colleges to a wide variety of technical and professional schools, serve a public purpose.” In similar fashion, Derek C. Bok comments that “All universities are prominent members of their communities by virtue of the vast complex libraries, laboratories, classrooms, and offices they require to carry on their work. Try as they may, they cannot go unnoticed by their neighbors. With their legion of students and their impressive buildings, they are all too visible to those who live and work nearby.” Like universities, theological
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Unfortunately, the spirit of disconnection infiltrates lectures halls, course assignments, faculty and cabinet meetings, degree requirements, grabbing hold and shaping the student’s view of ministry in the real world. This proposal paper endeavors to address the disconnection between theological schools and urban communities, by asking “Can theological institutions model and foster a mindset of community consciousness and engagement through its mission statement, curriculum and degree offerings, resulting in its viability to the community, and meaning to incarnational ministry?” I submit that theological institutions exist to prepare men and women for transformational and effective ministry in the church, in communities, cities, and the world. How a school views itself and its mission within a community determines how its students view themselves in ministerial contexts. A curricular revision that embraces, incorporates, and carries an “incarnational” element permeating the core and essence of the institution’s raison d’etre, will result in intentional and proactive ministries that connect with urban …show more content…
Globally, the urban population count saw a dramatic increase from 746 million (1950) to 3.9 billion (2014); it is estimated the number will increase by 2.5 billion before the year 2050. According to the U. S. Census Bureau, 80.7 percent of its population lives in urban communities (2010). Among the identifiers characterizing urban communities are ethnic diversity, racial discord, employment, public transportation, social stratification, low income housing, new housing development, gentrification, crime, businesses, “mom & pop” shops, economy, education (both public and private), churches, and political interests. Though non-exhaustive, the intersectionality and interconnectedness of and between these elements are undeniably present and real, affecting everyone within its reach. The conscionable avoidance of recognizing and taking interest in the daily interactions of life within the community is tantamount to the attitude exhibited by the priest and the Levite toward the assaulted man on the side of the road. Second, the quintessential expectation of theological institutions is the formation of individuals who will step into the world exemplifying the incarnational ministry of Christ, not only in a church setting but also, in the community context. Therefore, a theological school’s modus operandi, its curriculum, and how it values ministry in communal contexts will
Unfortunately, the spirit of disconnection infiltrates lectures halls, course assignments, faculty and cabinet meetings, degree requirements, grabbing hold and shaping the student’s view of ministry in the real world. This proposal paper endeavors to address the disconnection between theological schools and urban communities, by asking “Can theological institutions model and foster a mindset of community consciousness and engagement through its mission statement, curriculum and degree offerings, resulting in its viability to the community, and meaning to incarnational ministry?” I submit that theological institutions exist to prepare men and women for transformational and effective ministry in the church, in communities, cities, and the world. How a school views itself and its mission within a community determines how its students view themselves in ministerial contexts. A curricular revision that embraces, incorporates, and carries an “incarnational” element permeating the core and essence of the institution’s raison d’etre, will result in intentional and proactive ministries that connect with urban …show more content…
Globally, the urban population count saw a dramatic increase from 746 million (1950) to 3.9 billion (2014); it is estimated the number will increase by 2.5 billion before the year 2050. According to the U. S. Census Bureau, 80.7 percent of its population lives in urban communities (2010). Among the identifiers characterizing urban communities are ethnic diversity, racial discord, employment, public transportation, social stratification, low income housing, new housing development, gentrification, crime, businesses, “mom & pop” shops, economy, education (both public and private), churches, and political interests. Though non-exhaustive, the intersectionality and interconnectedness of and between these elements are undeniably present and real, affecting everyone within its reach. The conscionable avoidance of recognizing and taking interest in the daily interactions of life within the community is tantamount to the attitude exhibited by the priest and the Levite toward the assaulted man on the side of the road. Second, the quintessential expectation of theological institutions is the formation of individuals who will step into the world exemplifying the incarnational ministry of Christ, not only in a church setting but also, in the community context. Therefore, a theological school’s modus operandi, its curriculum, and how it values ministry in communal contexts will