Conclusion: What Do We Need the Seminary to Do?

Let me tie a bow around the discussion about the best locale for pastoral training by making a few observations from my experience in Russia. The whole purpose of these past few blog posts was to establish a case for pastoral training within the context of the normal functions of a healthy local church. Although my Evangelical brothers in Russia are light years ahead today compared to where they were just a few years ago, Russia still has a desperate need for a biblically-based model for training pastors that is not simply another western program. Since the church has dealt with this theological issue over the years, the experience of practitioners and the reflection of theological writers have bearing on this discussion. If pastoral training can be seen as an ultimate end of one branch of healthy local church discipleship, then pastors are best developed in that context. For Russia, this means rethinking the way institutions of formal education can service the church. But I would add that America needs to rethink the way we've done pastoral training as well.

There are numerous models throughout church history. There are more eastern models whereby church members simply attend sessions of theological inquiry at their convenience. Bill Hull points to the hall of Tyrannus as an example, but he quickly admits that “contemporary culture does not provide the kind of environment the hall of Tyrannus had. Opponents do not stroll in church buildings and dialogue with a speaker.”[1] Furthermore, this still does not insure the discipleship training of all church members nor the holistic and relational training of pastors.

Peter Penner advocates the western integration of theological education and secular schooling. He cites the British model whereby a theological institute has a partnership with a state university; the Turbingen model whereby a state university student experiences his theological education through a local community; the Odessa model whereby there is simultaneous enrollment in formal but disconnected secular and sacred educational programs; and the St. Petersburg model of distance education for theological training while studying at a secular university.[2] He points to the attractiveness of western education to Russian students and how Russian “theological schools recognize the variety of programmes and the individualization of education which characterize the school systems of the West.”[3] Yet, Mark Harris warns that a western “desire for accreditation can lead to a curriculum that is more heavily theoretical, and which doesn't prepare people to serve effectively in churches.”[4] So this too fails to supply an adequate pastoral training model. Just look at where we are with some of our own American institutions struggling to jump through SACS hoops or catch at least a smile from ATS.

The question as to what can provide positional, functional, and relational training for local church leadership can only be answered by a local church theology. It is more than a village mentality; it is a biblical community, something that the academy neither can nor should provide.

            In Russia and America, local churches need to develop a more full-orbed theology of church-based discipleship that results in pastoral training in the local church itself. There is a place for both seminaries, bible colleges, and institutes, but even training programs cannot effectively take place without a simultaneous participation in local church discipleship training. Like Hull says, “Unless they have a place to practice, people don’t learn well.”[5] Theological orthodoxy must somehow lead to theological orthopraxy.

            If seminaries or other institutes of formal theological training survive into the mid twenty-first century in Russia, it will be because the theological rationale for their being and purposes are considered in light of a healthy ecclesiology. And I would posit that American seminaries must do more than simply restructure the delivery system for busy pastors. The seminary must serve the teaching role of the local church, whereby it equips senior leadership to train its younger pastors and whereby local lay persons experience the indirect benefit of full-orbed theological education as disseminated throughout the entire membership of the local church.

---

[1] Bill Hull, Disciple-Making Church, 192.

[2] Peter Penner, “Contextual Theological Education,” 117.

[3] Ibid.

[4] Mark Harris, “Proposal,” 9.

[5] Bill Hull, Disciple-Making Church, 192.

Creeds, Economics & Politics as Seen by Typical Russian Family

In a simple dining room with open pizza boxes, Russian culture can be dissected into observable slices. It is interesting to reflect my interaction with Olga Ivanovna, Andre Michaelovitch and Daria Andreevna, because hidden within some of the answers to my questions were deep emotional concerns about the future of Russia and an expressed love for this country. Both Andre and Olga gave typical answers for middle-aged Russian adults, but at certain points the questions generated a cause to pause and reflect on what their answers might mean. Daria, of course, is young, and her answers tended to be more flippant, also typical of a Russian girl.

            However, the answers viewed in a larger context provide more than a simple glimpse into three lives. They stand as cultural cues for all of Russia. Olga, Andre and Daria describe a Russia that is still trying to understand itself. Albeit with so many black and white answers, Russia still teeters on the brink of becoming. A love for family and country runs strong through their veins, and the caution in answering the questions so as to present a positive light on Russia speaks perhaps louder than the answers themselves. Truly for me, their answers were revolutionary.

Social Creed

There is a list of individual rights listed for Russian citizens. Too numerous to name, most of them are identical to America’s Bill of Rights, except for the practical application of those rights. Russian citizens cannot privately bear arms without registration and strict control. Their freedom of expression is also limited to whatever the government decides is appropriate. Families and clans have no rights above that of the individual. Interestingly, the state’s rights trump any individual rights.

Education is highly valued in Russian society and the official literacy rate is over 99%. With a number of public schools, the government provides education for children from grades 1 through 11. At that point a child either chooses a vocation or higher education. Higher education upon invitation used to be free, but now higher education has largely been privatized and now is quite costly. Almost all educational venues are secular, although the Russian government recently introduced mandatory Bible classes and classes on the subject of Russian Orthodox history in public schools.

The most respected job for a Russian is politician. They may not be the highest paid, but they are the most respected. Teachers are almost minimum wage workers. Olga said she desired for her children to become architects or veterinarians. Andre said the most traditional job is to be an engineer, but that did not mean you would get paid much. 

Russian law is severe and controlling in Russia. If ever accused of a crime, a person is considered guilty until proven innocent. Even in the courtroom the accused must sit behind bars in his attempt to prove his innocence. Police run the local scenes, while judges run the courtrooms.

The Russian government guarantees medical benefits, but it really does not work without paying additional monies to get what you need. There are hospitals with waiting lines and many people are turned out because they cannot pay for services.

Economics

According to Andre, Russia can be described as an oligarchy with capitalistic tendencies. He compares it to what America must have been like in the early 19^th century in the wild, wild west. Olga sees a mixture of capitalism and socialism still at work in today’s society. Oil tycoon Khordokovsky is still trying to make appeals for his imprisonment for damages to the stability of the country through tax evasion.

With economic and vocation categories on par with American counterparts, Andre still sees an oligarchy with the majority of the country’s wealth in the pockets of a few. These few, he claims, are those who have been favored by the Kremlin and have given their support to president Putin.

Although the Russian society is supposedly a free market economy, oil has driven much of the wealth of the last decade in Russia. The central bank exchange rate has also been a major factor in the prices of food and commodities. Andre half-heartedly jokes that any average Russian keeps his savings not in banks but under his mattress. The flight of capital out of Russia over the last ten years has led some to question just how much monetary savings is being kept in Russia at all. These issues are a serious problem for a country that has somewhat successfully pulled itself through a financial crisis in 1998 and is currently experiencing another economic downturn this year. Prices have remained high, but salaries have not been commensurate.

The Kremlin tends to place tight controls on the flow of money in Russia. It is illegal, for example, to make transactions in any other currency than the Russian ruble. Anyone caught breaking these laws can expect huge fines. But the problem of corruption has deep-seated roots throughout every level of government. Therefore, the controls placed on financial transactions are often unnecessarily burdened with bribes. President Putin did a good job in fighting the widespread corruption in the government, but as a result he also reversed privatization in many areas.

Banks in Russia are controlled largely by the federal government. There are some private banks, but none of them are as strong and influential as the public institutions. Due to the economic crisis, a number of private institutions have recently been reclaimed by the federal government to protect the investment of their stakeholders.

Russia is a two-class system. For the last few years, sociologists have attempted to locate the emerging middle class in Russia. Historically, there has been a very large lower class or peasant class. After the fall of communism in 1991, there emerged a significant wealth controlled by a select few. Olga believes this wealthy class is the same group that held control under communism as well. Andre laughs at the idea of a middle class in Russia. He says it simply does not exist. He believes there was a true middle class under communism, but when asked for details he describes the masses that were the working class. Under communism there was no lower class.

Bartering may exist in some locations throughout Russia, but it is not a significant factor in the Russian economy. All the more so, it has become illegal to make transactions in Russia without reporting those transactions. This also applies to bartering, so transacting purchases without the use of currency has no real value in this society. In an attempt to control financial transactions, the Russian government has refused to allow legal bartering.

Russia wants to relate as an economic equal in the world, but in many ways it cannot. Andre believes the country is too unstable to be a key player in a world economy. Without a stable banking system and one that does not have its primary assets fixed to the volatility of oil production, Russia will not be able to succeed. Still, Russia has entered the 21^st century as a new global player in economic summits. And, as Olga points out, Russia is still the mediator in many cases between the west and the east. China may relate better to Russians than to Americans. That is clearly the case with Muslim countries like Iran and Afghanistan. Ukraine and a few of the other countries from the former Commonwealth of Independent States have recently suffered economic hardship and resource shortages due to their aversion to Russia’s new position in the global market.

The Russian government makes an intentional nod at social security, but this has caused a great deal of civil response in recent years. Andre’s mother receives a meager social security check each month that barely covers her utility bills. Because the federal support is so low, many elderly have taken to the streets to beg for money or have their children provide extra income for food. Granted the government provides housing, basic medical care and free transportation for the elderly, many are still unable to buy clothing and monthly household supplies. More specialized medical care is nonexistent, as most providers have become privatized in the past decade.

Some nongovernmental agencies are attempting to provide relief, but lately they also have been met with a swift and firm code of restrictions. The Salvation Army was expelled from Russia, as they were considered a threat to national stability. Many protestant churches, which have traditionally been open to social ministries, are also being closed for expanding their evangelistic work into what is considered government business. Therefore, options for finding additional social support have become more limited in recent years. Both Andre and Olga find this disconcerting, while at the same time they support the political crackdown on nongovernmental organizations.

National Politics

Russians are who their country says they are. Whatever place the country occupies in the global market also defines the individual in Russia. Although it might not have always been the case, Andre sees no real difference these days between local politics and national politics. He believes it is being enforced from the top down.

            As a people group with a strong political identity, Russians see themselves as a key player in the world’s economy and politics. Olga believes the fall of communism did much to hurt Russia’s place in the world, but she also believes it was a necessary event. The world, in her opinion, had to change. As such, Russians are still trying to define who they are or perhaps who they will be in the world. Russians find an inner pride in being the first in space with Yuri Gagarin’s flight, but the fall of the Mir space station a few years ago really hurt national pride.

Conclusion

         My interaction with my neighbors was both enlightening and disturbing. If I only cared about politics, I might find some nuggets for debate. If I only cared about sociology, I might be left with more questions than answers. But I cared about Andre, Olga, and Daria- a typical and yet unique Russian family in the middle of a changing urban center. Perhaps this is where evangelism should begin. A love for Jesus must somehow intersect the Russian love for family. A love for God must somehow be displayed within the chaotic conflict of hope and despair. The struggle to survive on this earth should be the market for a free exchange of ideas, and within that exchange there should be the message of salvation. This anthropological probe is only the beginning, but the gospel can find contact points with each interpersonal dialogue. 

Imperative Features of a Master Plan for Change

We’ve talked for a long time about the need for developing master plans, and now there are name changes to those once hefty documents. Instead of a master plan, there is talk of putting together team strategy plans that are more time-defined with a short range focus. It would therefore be good to ask your team several questions as you work together to put together your goals and plans for this year and beyond.

As we look at Acts 15, we see where Paul and Barnabas had to adopt radically different change models, and the succeeding chapters expound on those action items at least for Paul. Actually there are many important things to consider when planning a change process, but those factors are best understood within the framework of their chronological context. French & Bell (1999) suggest that organizational change has three basic stages: diagnosis, action, and program management. Nadler, Shaw, & Walton (1995) insert transitional elements into these stages to form five chronological phases: diagnosis, clarifying and coalition building, action, consolidation and refinement, and sustaining. Regardless of how the stages are categorized, each phase must be carefully planned in advance, and some key components must be considered if that master plan is to succeed. Each phase creates its own series of questions for planning, and these questions provide an excellent checklist for managing those plans.
Q1: What kinds of questions has your team created to manage your change initiatives this year?

In the diagnosis phase, three areas must be addressed: leadership, identity, and architecture. The diagnostic question to ask about top management is if the level of commitment and competence of the senior leadership team matches what is required to change. Diagnosis of corporate identity is done by a realistic review of what is currently good and what would be better about the company. Paul implemented this diagnosis when he refused to take John Mark along on a second term (Acts 15:38). For IMB this is being addressed on the local level through setting MAP goals this year whereby an individual team member’s goals are nested in the overarching team goals. The locale and structure of the organization must also be assessed for its strengths, weaknesses and flexibility throughout the change process.
Q2: How do your individual goals “nest” in your team’s goals?

In the clarifying and coalition-building phase, it is vital to refine a clear vision for the desired future. A strategic team of change advocates must be built during this phase. It is also at this time that the changes and interventions must be carefully spelled out and sequenced. By implication, Paul's commendation from the Antioch church allowed him to choose a new team members, Silas, for this very purpose (Acts 15:40).
Q3: Has your team set aside time to clarify the vision for 2010 and 2011?

It is during the action phase that politics runs high. This phase begins with the launching of major changes and is completed when the new architecture is implemented and when the new organization emerges. The most important factors to consider when planning the action phase is maintaining optimism and properly handling resistance. Paul's major team changes began in Acts 15 in Antioch and culminated in the additions of Timothy in Lystra (Acts 16:1-3) and Dr. Luke (Acts 16:10).
Q4: How ready and willing are you to initiate new changes for your team?

Just as diagnosis was important as the beginning, it must again be implemented during the consolidation and refinement phase. The major objective at this time is to determine who really fits within the new organization and providing synergy to the new teams of key supporting people. This can be handled through coaching, listening, and modeling. Sometimes Paul picked key chronos moments for the inclusion or exclusion of certain team players (Acts 15:38; 2 Tim 4:11).
Q5: Are there any players on your team that are not being utilized to their potential?

Sustaining requires reflection and evaluation. It can also be a time of encouragement and refreshment to those who came through the change process. Each of these phases can and should be planned. However, Nadler et al (1995) warns against rigidity of planning when unforeseen shifts in the master plan might afford opportunities for a better way. Planners must be thorough, courageous, flexible and determined. In other words, be careful to plan some wiggle room in your plans!

Two books I highly recommend:
Nadler, D.A., Shaw, R.B., & Walton, A.E. (1995). Discontinuous change: Leading organizational transformation. San Francisco, CA: Jossey-Bass.
French, W.L., & Bell, C.H., Jr. (1999). Organizational development: Behavioral science interventions for organization improvement. Upper Saddle River, NJ: Prentice-Hall.