At a fine farewell dinner the conversation gravitates away from the Church to the World Cup (which has its own theology). In that frame of mind – otherwise I am not quite ready to leave – I depart Botswana on a short flight to Johannesburg the next morning.
There, united with son Trevor, who has just flown in from London, I drive south toward Ladysmith. Complete with snow flurries.
Two days later we are in Pietermaritzburg, staying at the Church Land Program guest house, with meetings scheduled throughout the day. Soon-to-be-seminarian Trevor tags along.
Besides being the capital of the province of KwaZulu Natal, Pietermaritzburg is a university town. It used to host the Federal Seminary, an ecumenical effort that could not survive apartheid pressures. Now there is the Cluster, a cooperative arrangement among separate denominational seminaries.
The Anglican House of Studies (AHS) here is still working out its identity, for the Church of the Province of Southern Africa (read, ‘the Anglican Church’) has had a hard time figuring out what it wants it to be. The AHS needs to ensure that it’s not seen as in competition with the College of the Transfiguration, the Anglican theological college down in Grahamstown. To do that it has taken on a post-ordination role, and soon will have formal links with the University of KwaZulu Natal’s School of Theology.
I want to know whether this model may be helpful as Botswana designs its own AHS.
Peter Wyngaard heads the Anglican House of Studies, and we spend a stimulating couple of hours talking less about the politics of a House of Studies and more about ministerial formation itself.
He divides formation into a trilogy: Academic, spiritual, and the practice of ministry. The academic he considers easy to accomplish. He would, in a university environment with a highly-regarded School of Theology. The practice of ministry he considers secured by the placement of ordinands in parishes under senior experienced priests. It’s spiritual formation where he sees the challenge, and the priority. How do ordinands maintain a spiritual discipline and reveal maturity in faith? How does the Church discern spiritual qualities among ordinands as their period of formation continues?
I’ve been thinking on these things during these past two months in Botswana. How, I wonder, does a sense of community fit into all of this, especially if numbers are tiny, as they will surely be in Botswana? Can we even be formed in the faith without meaningful community?
Sigh. I picture another clump of paragraphs in my final report.
Lunch is with Gerald West, who came onto the international Anglican stage in his role designing the Bible study at the last Lambeth Conference, and now with the Bible in the Life of the Church project.
He’s on the university faculty and head of the Ujamaa Center, what used to be called the Institute for the Study of the Bible.
His program follows the old Institute of Contextual Theology (ICT) model, a South African variation on the Latin American theologians’ liberation approach to the Gospel. (The ICT is especially known for its role in the creation of the Kairos Document during anti-apartheid days.)
The Ujamaa Center, I learn, offers required courses for theology students, and places the students in the Center’s community-based projects.
‘Could Batswana ordinands come down for an intensive course?’ I want to know. He’s enthusiastic. ‘Absolutely!’ is the answer. ‘We can tailor it to their needs.’
‘How much will it cost?’ I finally ask.