Adult Theological Literacy – which models and for which stakeholders?
Abstract
‘Theological literacy’ is frequently used to indicate the need for lay people to become familiar with and confident in the language of faith and theology, often in order to take up a professional or vocational role. This articulation is often accompanied by concerns over declining levels of knowledge, understanding, religious identity and faith practice among adults today, including Catholics brought up in church schools and families as well as those presenting for professional or lay pastoral ministries. However, consensus about the nature, purpose and scope of what constitutes theological literacy is not fixed. Views and expectations about the dimensions and competencies of theological literacy differ over such things as what conceptual knowledge is required, which theological frameworks are adopted, what curriculum is presented, which professional skills are sought, whether different professional or pastoral roles call for different sorts of theological formation, or whether personal faith or spiritual practice is required or not. Such complex and diverse questions challenge what it means for a lay person to be ‘theologically literate’ and invite further discussion about adult theological education for today. The issue is compounded when the varying interests and sometimes conflicting agendas of multiple stakeholders are brought into play. For example, within teacher preparation for a role in Catholic education, both pre-service and in-service, then what sort of theological literacy is needed and who will provide this? In the author’s UK context, Catholic teacher preparation can involve the intersection of government regulatory and advisory bodies as well as higher education institutions, partnership schools and academies, local dioceses and faith communities, and other professional and education agencies. Where does the idea of ‘theological literacy’ fit into this array? Two recently published works by the author have focused attention on the issue. An empirical case study examined the Catholic Bishops’ Conference of England and Wales longstanding national programme of adult theological education (Stuart-Buttle, R. 2019, CCRS Twenty Five Years On: One Size Fits All, Rejoice Publications, Matthew James Ltd). A second publication highlighted the challenges of multiple stakeholder engagement in Catholic teacher preparation (Stuart-Buttle, R. 2019, Higher Education, Stakeholder Interface and Teacher Formation for Church Schools, International Journal of Christianity and Education Vol.23, Issue 3, pp. 299-311). Both works testify to the demand for and positive impact of an enhanced theological knowledge and understanding for personal formation and professional development among lay adults, especially those working in Catholic schools. However, the range of stakeholders involved, including senior church leaders, primary and secondary school head teachers, and diocesan directors of catechesis and education, are shown to be in some disagreement over what they perceive as constituting adult theological literacy, according to whether they align it with conceptual theology (head knowledge), faith witness (heart) or its function or usefulness for enhancing professional or pastoral activity (hands). So this current paper goes further to ask what sort of theological education can best serve adult learning today. This encompasses formal, informal (non-formal) and lifelong processes and is predicated upon a variety of theories, practices and contexts. We note that adult learning takes priority in Christian tradition, both historically and in magisterial statements from Second Vatican Council to present day. However the nature of adult theological learning and the various stakeholders and models employed, suggest a more complex phenomenon caught in underlying tension between core academic, spiritual and contextual or practice-based objectives. My hope is that through this research, by the grace of God, it will contribute to greater clarity about the relationship between knowing, being and doing (head, heart and hands) within models and strategies of adult theological education, together with a renewed recognition of the urgent priority for theological literacy among adult lay Catholics in their distinctive roles, vocations and ministries today.
Adult Theological Literacy – which models and for which stakeholders?
‘Theological literacy’ is frequently used to indicate the need for lay people to become familiar with and confident in the language of faith and theology, often in order to take up a professional or vocational role. This articulation is often accompanied by concerns over declining levels of knowledge, understanding, religious identity and faith practice among adults today, including Catholics brought up in church schools and families as well as those presenting for professional or lay pastoral ministries. However, consensus about the nature, purpose and scope of what constitutes theological literacy is not fixed. Views and expectations about the dimensions and competencies of theological literacy differ over such things as what conceptual knowledge is required, which theological frameworks are adopted, what curriculum is presented, which professional skills are sought, whether different professional or pastoral roles call for different sorts of theological formation, or whether personal faith or spiritual practice is required or not. Such complex and diverse questions challenge what it means for a lay person to be ‘theologically literate’ and invite further discussion about adult theological education for today. The issue is compounded when the varying interests and sometimes conflicting agendas of multiple stakeholders are brought into play. For example, within teacher preparation for a role in Catholic education, both pre-service and in-service, then what sort of theological literacy is needed and who will provide this? In the author’s UK context, Catholic teacher preparation can involve the intersection of government regulatory and advisory bodies as well as higher education institutions, partnership schools and academies, local dioceses and faith communities, and other professional and education agencies. Where does the idea of ‘theological literacy’ fit into this array? Two recently published works by the author have focused attention on the issue. An empirical case study examined the Catholic Bishops’ Conference of England and Wales longstanding national programme of adult theological education (Stuart-Buttle, R. 2019, CCRS Twenty Five Years On: One Size Fits All, Rejoice Publications, Matthew James Ltd). A second publication highlighted the challenges of multiple stakeholder engagement in Catholic teacher preparation (Stuart-Buttle, R. 2019, Higher Education, Stakeholder Interface and Teacher Formation for Church Schools, International Journal of Christianity and Education Vol.23, Issue 3, pp. 299-311). Both works testify to the demand for and positive impact of an enhanced theological knowledge and understanding for personal formation and professional development among lay adults, especially those working in Catholic schools. However, the range of stakeholders involved, including senior church leaders, primary and secondary school head teachers, and diocesan directors of catechesis and education, are shown to be in some disagreement over what they perceive as constituting adult theological literacy, according to whether they align it with conceptual theology (head knowledge), faith witness (heart) or its function or usefulness for enhancing professional or pastoral activity (hands). So this current paper goes further to ask what sort of theological education can best serve adult learning today. This encompasses formal, informal (non-formal) and lifelong processes and is predicated upon a variety of theories, practices and contexts. We note that adult learning takes priority in Christian tradition, both historically and in magisterial statements from Second Vatican Council to present day. However the nature of adult theological learning and the various stakeholders and models employed, suggest a more complex phenomenon caught in underlying tension between core academic, spiritual and contextual or practice-based objectives. My hope is that through this research, by the grace of God, it will contribute to greater clarity about the relationship between knowing, being and doing (head, heart and hands) within models and strategies of adult theological education, together with a renewed recognition of the urgent priority for theological literacy among adult lay Catholics in their distinctive roles, vocations and ministries today.