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Suid Afrikaners nie godsdienstige mense nie?

Written by Frederick on . Posted in Padlangs met gemeentes

Cobus van Wyngaard skryf op sy Blog  die Ander kant interessant oor die onlangse navorsing wat aantoon dat Suid-Afrikaners minder gelowig is. Hy wonder oa hoe dit moontlik is om sulke aannames te maak as net 200 respondente in SA deel was van die steekproef?

‘n Daling in godsdienstigheid het die Suid Afrikaanse koerante aan die gons. Alles van Rapport en Beeld tot by Citypress en Sowetan berig dat Suid Afrika minder godsdienstig is. Of as jy Beeld en Rapport se opskrifte moet glo dat “meer die kerk verlaat” en “heelwat minder glo”.

Min predikante sal ontken dat daar ernstige skuiwe in die Suid Afrikaanse godsdienstige landskap aan die gebeur is. En daar is ook geen tekort aan stemme wat of vir ons vertel dat ons besig is om soos “ongodsdienstige Europa” te word, of soos “fundamentalistiese Amerika”. Of ons egter enige werklike prentjie het oor wat aan die gebeur is twyfel ek al hoe meer. Hierdie vlaag van berigte help ons ook nie so baie soos wat die feit dat dit ‘n “gesagvolle navorsingsliggaam” was dit wil laat klink nie.

Eerstens, daar was ‘n volle 200 respondente uit Suid Afrika wat aan die WIN-Gallup studie deelgeneem het. Die minste van enige land op die lys. My agtergrond in statistiek is nie genoeg om te kan sê presies hoe akkuraat 200 antwoorde uit drie opsies sal wees nie, maar dit is genoeg om te kan sê dat as Kanada 35 miljoen inwoners en 1000 respondente het, en Suid Afrika 50 miljoen en 200 respondente, dan is die syfers oor Kanada heelwat meer akkuraat as die oor Suid Afrika. Wat ek egter nog nie kon opspoor vir hierdie studie nie is daai standaard stukkie oor metodologie en sekerheidsintervalle wat saam met statistiese navorsing moet gaan. Hoe random was die 200, en met hoeveel sekerheid kan ons afleidings uit 200 respondente maak?

Lees die volledige bydrae by http://anderkant.wordpress.com/2012/08/13/suid-afrikaners-nie-godsdienstige-mense-nie/

Hoop wat ons taai maak om aan te hou

Written by Frederick on . Posted in Leierskap

My entrepeneur/vriend vertel oor ‘n koppie koffie van sy moedeloosheid. Sy besigheid is so 4 jaar oud. Soos enige nuwe besigheid in die boubedryf is hy konstant onder kontantvloei druk, maar hy is van die beste in sy veld, goed opgelei, tegnies van die beste wat jy kan kry en goed genetwerk. Met innovering ontwikkel hy die hele tyd nuwe produkte, skep nuwe geleenthede. So het hy kon groei sodat hy tans ‘n 15-tal mense in diens het.  Maar hy moes weer iemand aflê, omdat die man gesteel het, vertel hy. Die werknemer se verweer is eenvoudig: “Meneer, almal steel tog”. My vriend is moedeloos: “Die morele vesel van ons samelewing torring uit, en ons kry nie ‘n skoon naat gestik om dit te keer nie” sê hy toe hy nog ‘n stuk hout op die vuur gooi. Almal steel tog meneer!

 

Die beste mense in ons gemeenskap is besig om moedeloos te raak. Die dokters, die onderwysers, die entrepeneurs. Hulle verloor hoop.  In hulle koppe is die bedankingsbriewe al geskryf en moet nog net ingegee word.

 

Wat moet gemeentes maak in so ‘n tyd? Ons kan tog nie al die toilette gaan skoonmaak nie – al moet ons dit ook meer gereeld doen – of almal wat steel vervolg nie – al moet ons ook opstaan teen korrupsie. Ons kan nie almal gaan klas gee nie – al moet ons ook meer by die onderwys betrokke raak en dalk as gemeente ‘n onderwyser of skool aanneem. Hoewel dit dinge is wat ons ook moet doen, dink ek dat ons nog ‘n veel belangriker taak het:

 

Ons kan hoop bring vir mense wat hoop verloor het. Gemeentes is immers draers van Hoop.

 

My entrepeneurs vriend gaan nie sy besigheid se deure toemaak nie.  Die onderwyseres sal Maandag weer voor die klas staan, en ek hoop dr Penzhorn gaan haar bedanking terugtrek. Nou wonder ek, of hoop ek, dat hulle Sondag in geloofsgemeenskappe sal wees wat in méér as betrokkenheid in die gemeente belangstel. Gemeentes behoort in hierdie tyd  juis vir hulle wat op die voorste loopgrawe werk, wat op die punt is om handdoek in te gooi en die tou te los, hoop te bring. Ons het ‘n besondere rol om in hulle lewens te speel. Om aan hulle die goeie nuus van die evangelie te bring. Goeie nuus wat vir hulle ‘n  ánder perspektief kan gee. Nancy Ammermann, vertel in haar boek Pillars of Faith (University of California Press, 2005) dat as mense inskakel in gemeentes, die kanse veel beter is dat hulle betrokke sal wees in die gemeenskap, en meer nog, dat hulle betrokke sal bly, al word dit moeilik. Ons weet dit nie altyd nie, skryf sy, maar as mense aan die evangelie blootgestel word, ontvang hulle geloof en hoop wat hulle taai maak en laat hulle aanhou en volhard.

Om draers van Hoop te kan wees, sal vra dat gemeentes se verbeelding nie primêr gevoed kan word deur die effektiwiteit al dan nie van die regering nie. Ook nie deur die  stand van die ekonomie nie. Die hoop wat ons dra, is ook nie gebou op politieke stabiliteit of politieke  onrus nie. Die hoop wat ons bring, kom vanuit ‘n ander verbeelding wat in die opstanding van Christus gegrond is. Gemeentes wat hierdie hoop dra, kan oor God praat as een wat lewend teenwoordig is in die chaos. Dié Een wat lewend teenwoordig is in die kliniek waar die toilette nie skoongemaak gemaak is nie, en die leggers onvolledig is. Die God wat in die wiskunde klas lewend teenwoordig is, en deurbrake gee ten spyte van die onverstandigheid van die departement. Dié God wat sy lewe gegee het vir geregtigheid ten syte van groeiende korrupsie in ons samelewing. Dié God wie se teenwoordigheid ons laat volhard, lank nadat die optimiste en die realiste die verhoog verlaat het.

As ons klaar gekla het oor korrupsie, ons onvergenoegdheid uitgespreek het oor oneffektiwiteit; As ons die stand van die ekonomie geanaliseer het en ons politieke voorspellings gemaak het; As ons dit alles klaar gesê het, het ons dan nog iets om te sê oor die hoop wat nie van ons af kom nie, maar gebore is in ‘n leë graf?

 

Ek daag myself en jou uit om vir hulle wat moed verloor van hierdie hoop te vertel.

 

Die Suid-Afrikaanse liturgiese landskap

Written by Frederick on . Posted in Artikels

In die nuutste uitgawe van Pretoria se Fakulteit teologie se nuusbrief Teo.co.za is hierdie interessante bydrae van Hennie Pieterse oor die liturgiese diversiteit in ons land:

“Oor die algemeen word die liturgiese landskap van kerke in Suid-Afrika deur diversiteit gekenmerk. In dieselfde kerkgenootskap kan telkens diversiteit in die liturgieë waargeneem word. En dit geld nie net vir die NG kerk nie. Tussen die verskillende denominasies is daar ook ‘n groot diversiteit in die liturgie te bespeur, selfs al is daar sekere gemeenskaplike ekumeniese aspekte daarin soos byvoorbeeld die vier fases in die verloop van die erediens. In hierdie verband kan ons die konsep van local theologies van Robert Schreiter as hermeneutiese uitgangspunt oorweeg, wat as verstaanskader vir die diversiteit kan funksioneer.

“… local theologies can have nuances in the theological tradition of a church denomination as a result of a congregation’s history, context and in the diversity in spirituality. A congregation has acultural web. In this cultural web beliefs, interpretation of the confessional creeds, history of a congregation, spirituality, attitudes, morals, customs, specific practices of a certain pastor,and the environment form an intertwined whole that is a cultural web”(Schreiter 1985:3).

In elke plaaslike gemeente het hierdie verskynsel van ‘n eiesoort subkultuur ‘n invloed op die inrigting van die liturgie, tesame met die eietydse postmoderne lewensgevoel.

Om die volle artikel te lees kliek hier.

Waarderende perspektiewe van NG leiers oor Belhar

Written by Frederick on . Posted in Artikels

Daar is die afgelope tyd heelwat oor die Belydenis van Belhar geskryf en geredeneer. Oud Polisie kommissaris Johan van der Merwe het die gesprek aan die gang gesit met sy standpunt en ervarings van Belhar wat terroriste sou ondersteun in die tagtiger jare.

Neels Jackson berig soos volg oor Van der Merwe se standpunt:

Van der Merwe voer aan dat geestelike leiers soos drr. Allan Boesak en Beyers Naudé nuttige werktuie in die ANC en SAKP se hande was.

Die ANC se stryd het eintlik om politieke mag gegaan, maar “op slinkse wyse” is apartheid voorgehou as die euwel waarteen die stryd gerig was.

Belhar was deel van die teologiese regverdiging van dié stryd. Volgens hom het Boesak met verborge agendas gewerk en kerklike vergaderings gemanipuleer om apartheid tot sonde te verklaar, waarna Belhar opgestel en aanvaar is.

Danie Mouton, direktuer van begeleiding in die Oos-Kaap, skryf ook in Beeld oor Belhar as ‘n instrument van Diensbaarheid

Belhar help die toekoms bou

“Ons jongmense het die land op ’n ander manier lief as ons,” het ’n ouer afgevaardigde tereg gesê. Die jong volwassenes is positief verbind aan die land. Hulle bou as gelowiges konstruktief aan die toekoms. “Wat Belhar met sy aksent op die eenheid van gelowiges, versoening tussen mense, en ’n aandrang op God se geregtigheid doen, is om ons taal en instrumente te gee om diensbaar te wees aan God se toekoms in hierdie land,” het hulle gesê.

Ons land het Christene en kerke nodig wat eendragtig saam getuig en dien. Ons moet die krag van ons eenheid in Christus herontdek. Die genesende krag van versoening met God en met mekaar moet bedien word. Elke vorm van onreg en marginalisering van mense moet die stryd aangesê word. Waar dit gebeur, is daar hoop.

Laat ons met Belhar ’n geskenk aan die jongmense van ons kerk en die toekoms van ons land gee.

Belhar hou die evangelie in fokus

Die Belhar-belydenis bestaan uit vyf artikels. Die eerste bely geloof in die drie-enige God wat sy kerk skep en onderhou, en die laaste artikel bely finale gehoorsaamheid aan Christus alleen. Omraam deur hierdie twee, bevestig die middelste drie artikels kernwaarhede van die evangelie, en wys valse leerstellings af.

Die tweede artikel bely die eenheid van die kerk as ’n samebindende krag deur die werk van die Gees, ’n gawe en ’n opdrag. Die eenheid moet sigbaar word om geskeidenheid, vyandskap en haat tussen mense te oorkom, en uitdrukking aan liefde en diens te gee.

Nelus Niemandt, moderator van die Algemene Sinode van die NG Kerk het die afgelope week sy prespektief gestel in Beeld onder die titel: Vars storie vir ‘n nuwe begin

Nelus skryf oa:

Ons verstaan dit was deel van ons ou storie, maar ons smag na ’n nuwe verhaal … en die algemene sinode van die NG Kerk sien in die belydenis van Belhar die hooflyne van ’n nuwe verhaal wat ons kan help om ’n nuwe begin te maak.

Die storielyn van Belhar is duidelik. God is ’n God van geregtigheid.

In hierdie wêreld waar ryk bankiers enorme bonusse kry en korrupte politici arm mense se geld steel, kan ons verhale vertel van mededeelsaamheid, sorgsaamheid en moeite om armes te help.

In hierdie wêreld waar globalisering tot gevolg het dat meer en meer verskillende mense in dieselfde plekke saam ’n lewe moet maak, kan ons praat oor nuwe lewe en eenheid in Jesus Christus.

Ons kan in die naam van die Here protesteer waar minderhede onderdruk word en mense (ook Afrikaanses) se identiteit en regte vertrap word.

Omgekeerde mentorskap

Written by Frederick on . Posted in Leierskap

Omgekeeerde mentorskap kan energie ontsluit waarna baie gemeentes op soek is …

Ek het die afgelope tyd met ‘n aantal jonger predikante en studente te doen gehad. Die naweek was die eerste kamp van die Semianrium op Stellenbosch ‘n 30tal teologiese studente van die VG en NG kerke gewees. Ek het soveel by hulle geleer dat ek wonder of ek kan voortgaan in my bediening sonder om gereeld te leer by mense wat jonger as ek is.

Hier is ‘n klompie dinge wat ek van myself en die lewe geleer het in die proses:
1.    Omgekeerde mentorskap kan nie gebeur as ek myself sien as die kenner by wie die jonger generasie moet leer nie. As ek bewustelik die skuif maak om nuuskierig te wees oor wat ek by ‘n jonger generasie kan leer is dit asof dit ‘n ruimte open waar daar  ‘n vloei van nuwe idees kan plaasvind wat nie kan gebeur as ek dink ek moet die leraars wees en hulle die leerders nie.
2.    Hulle vra dikwels vrae wat my dwing om ‘n ander en meestal bevrydende prespektief te ontwikkel. Neem maar bv die gesprekke oor Belhar by die sinodes. Dit is die jonger mense wat ons gehelp het om te verstaan dat Belhar ‘n gawe is vir die toekoms en nie net ‘n kritiese stem uit die verlede nie. My generasie sal nie daardie prespektief kan ontwikkel nie. Ek is redelik seker dat ons nie sonder hierdie perspektief enige vordering sou kon maak nie. My generasie was vasgeloop in die gesprek en het die nuwe perspektief nodig gehad om vorentoe te kan gaan.
3.    Die jonger generasie kry dinge reg wat vorige generasie nie kan of wou doen nie. Ons praat bv al lank oor ‘n geintegreerde familie bediening. Ek sien die afgelope 3 jaar deurbrake hiervan by gemeentes wat ek nog nooit voorheen gesien het nie, en by elkeen van die gemeentes is daar leiers uit die jonger generasie wat praktyke ontwikkel wat ons nooit sou waag of so kon regkry nie.
4.    Ek is deel van ‘n generasie wat eintlik “belydenismoeg” is. Ons moes nog worstel deur die laaste belydenispreke en het ‘n afkeur aan belydenisskrifte as ‘n stok waarmee mense geslaan word om binne die kraal te bly. Vir ons is gesprekke oor gereformeerde identiteit geforseerde gesprekke wat nêrens gaan as na die verlede waarvan ons wil wegkom nie.  Ek was die afgelope tyd gereeld deel van gesprekke waar jonger mense met vrymoedigheid praat oor hulle gereformeerde identiteit en hoe hulle positief daarmee identifiseer. Ek luister na hulle in verwondering en weet ek moet doodstil bly en luister en leer, want hulle gaan my leer om weer met my eie tradisie te konnekteer op ‘n manier wat ek self met die best wil in die wêreld nie kan nie.
5.    Ek leer by die jonger generasie wat dit beteken om ‘n inklusiewe gemeenskap te wees. Daar is by hulle ‘n ongeforseerde konneksie met mense buite die geloofsgemeenskap wat ek bewonder. My generasie wil eers weet of iets reg of verkeerd is voordat ons mense kan aanvaar. Dink maar aan die gesprekke die afgelope week oor die sanggroep  Die Antwoord en die gesprek die naweek met Ben du Toit een van die ouers van die groep. Sy onvoorwaardelike aanvaarding en liefde vir sy kinders gryp die verbeelding aan van ‘n hoe ons as ‘n inklusiewe gemeenskap kan funksioneer.
6.    Dit laat my wonder, wat sal gebeur as ons in die gesprek die manier waarop ons gay en lesbiese mense aanvaar en insluit in ons gemeentes en kerk vir die jonger generasie kan gee mag ons dalk verder kom…of die doop…

Is omgekeerde mentorskap nie die energie waarna daar in baie gemeentes gesoek word nie?

The formation of Spiritual leadership for Congregational Ministry in the Southern African Context

Written by Frederick on . Posted in English

 

2.    The need for a focus on the formation of spiritual leadership for congregational ministry in the SA context
In the discourse about theological training the importance of a focus on the formation of the character of the student with a focus no congregational ministry is increasing. In 1999 Robert Banks wrote: “While most seminary teachers recognize that moral and spiritual formation begins at home and congregations, and continues in other contexts alongside seminaries, and develops afterwards in various ministry settings, there is a growing concern that it must be an intentional part of seminary training, both inside and outside the classroom.” (1999, 25)
The urgency of this matter for denominations, whose students are trained at universities, is emphasised in a recent study by Marilyn Naidoo about the spiritual formation of students. She comes to the following conclusion:
On the other end of the spectrum, the institutions with the highest scores (showing lower agreement with the spiritual formation) for all five factors were the Presbyterian and Reformed. Both denominations train in a university faculty and this formational mandate may clash with the focus of critical scholarship offered at universities. This finding highlights that a university setting presents more challenges in implementing a spiritual formational mandate. It would be difficult to seek to instil a specific habitus among theology students in a university classroom where similar ecclesial backgrounds or at least shared vocational trajectories cannot be assumed. The intention of spiritual formation may also be obscured by university accreditation demands, the compartmentalization of theological disciplines and the marginalization of spirituality in the life of the university.
(An empirical study on spiritual formation at Protestant theological training institutions in South Africa, to be published in Theology and Religion)

Western Seminary in Michigan USA responded to this need with a program called Formation for Ministry. URCSA’s own policy document of 1997 about theological training, states that the purpose of theological training “…(is) to shape and equip candidates spiritually, intellectually and practically for their service in the church of Jesus Christ”. (Acta 1997:718ff) In 2008 ministry formation is mentioned explicitly: “Ministerial formation, under the guidance of the Holy Spirit and for the glory of God, shapes leaders within URCSA by equipping them spiritually, intellectually and practically to serve the coming of the Kingdom of God in Southern Africa”. (P 513 of Agenda) In the comprehensive work about theological training by Charles Foster et al, one of the distinctive challenges of clergy education is viewed as “The Pedagogy of Formation” (2006, pp100-127).

There is little doubt that the formation aspects of theological training should be at the heart of a vision for denominational ministerial formation. This will be the ongoing theme and goal in the recommendations in this memorandum.
3.    The distinction between academic and denominational formation
The memorandum pleads that we retain both academic training and spiritual formation in an interdependent but creative tension with one another.

To understand this tension we need to clarify the difference in focus of academic training and denominational ministerial formation.

•    The denominational ministerial formation of students mainly focuses on the formation of spiritual leadership within the context of congregational ministry. (The proposal is that this focus is executed by a URCSA and DRC Seminary or a School of Reformed Theology.)

•    The academic training of the Faculty of Theology follows an encyclopaedic approach which offers student’s professional training in the various theological subjects (Faculty of Theology).

These two modes of training should be seen as complimentary. The academic training of the Faculty provides the “building blocks” for the formation of congregational ministers in the SA context and should be developed in synergy with the denominational formation. On the other hand the formation processes of the Seminary will contribute to enabling students to optimise their academic training. Ideally a student should simultaneously be enrolled at the Seminary for a “Diploma in Denominational Leadership Formation” and at the Faculty of Theology for academic qualifications (BTh and MDiv).

4.    Denominational formation as a Journey
a.    A formational journey with milestones:
Denominational training is the formation of spiritual leadership with a focus on congregational ministry. In this formation programme the student undertakes a “journey” with different milestones. These milestones or areas are interdependent. The journey is undertaken in a community of supportive relationships as described below. The programme will have to be measured according to the requirements of the various churches for Supplementary theological training, including for example the 100 hour directive of the URCSA:

Milestone 1: Vocational development plan

1.    Personal maturity and emotional intelligence: In the first year students complete a series of psychometric tests to improve their insight into their personal composition and to identify areas which can be developed. These insights will then be taken into formational, and if needed, therapeutic processes to build the students capacity for personal growth and enhanced emotional intelligence.

2.    Vocational formation: In their first year Students participate in a Vocation Retreat with the aim of helping them in developing a sense of vocational identity. The retreat will serve as a starting point for an ongoing journey of vocational development throughout the course of the entire programme.

3.    Spiritual formation:  All year groups annually participate in a focused program of spiritual formation in which spiritual disciplines are practised in groups under the guidance of a spiritual mentor. These 100 days of spiritual formation seasons, conclude every year with Easter. In this programme the basic faith formation habits are practised and mastered. Consideration should be given to a weekly Seminary Eucharist where students and lecturer have communion together in a shared community in the Seminary Chapel.

The personal, spiritual and vocational formation programmes of the first two years give the student the information and skills to develop a Personal Vocational Development Plan. The development and submission of the Vocational development plan is done under the guidance of the Support Committee of each student. The Personal Vocational Development Plan must be submitted and approved at the end of the second year.

Milestone 2: CREDO

1.    Identifying with reformed theology and tradition: The denominational training aims to guide students to identification with the reformed theology and a home coming in the reformed church tradition. This includes knowledge of the content and history of the four Confessions.

1.    Bible/theological integration and the formation of an own theological language suitable to the context: The Faculty is responsible for the professional academic training of students. Denominational training is focussed on the integration of this knowledge with an own “language”. Spiritual leaders must be able deliver and embody a message using their own faith and theological language. They therefore need to grasp the “plot” of the gospel” and assimilate it into a language and lifestyle.  
For this developmental aim every student writes a CREDO in which their academic knowledge is articulated in their own personal theological language. The CREDO must be submitted and approved at the end of the fourth year. The development of the CREDO is not an assignment written with reference to academic sources, it is rather an expression of student’s experience in ministry in their own personal theological language.

     Milestone 3: Personal mastery of ministry skills
Attention is continuously paid to the practise and mastery of basic ministry skills. The congregation and mentor to whom a student is connected, reports on the student’s development and mastery of basic ministry skills. The current programme of denominational training and the students’ own vocational development plan will inform the scope of these skills. It will transform the current programme of certain “weeks” for denominational training into a more continuous practise of ministry skills and into a programme of personal mastery.

       Milestone 4: Development of a new missional ministry

Contextual and missional ministry capacity: The formation of spiritual leadership also demands that students develop the ability to read their contexts with discernment and to be able to identify kingdom opportunities. This means that they will need thorough exposure to the SA context in order to develop the ability to analyse it with understanding. In the fifth and sixth years students identify a “kingdom opportunity” in the context of, and according to, this analysis. During the two years they develop this ministry in such a manner that the project can continue independently thereafter. This ministry development may not be the maintenance of an existing ministry of a congregation, but must entail the founding of a new ministry. (In the MBA environment for example students are encouraged to develop a “new start-up”) The report must be submitted and approved at the end of the sixth year for DRC students and at the end of the fifth year for URSA students. This should be viewed as the “Capstone” or closing project which concludes and integrates the formation program as at Northern Theological Seminary.

b.    The Journey of Ministerial Formation takes place in a community of supportive relationships

Formation primarily takes place in relationships of trust. In the formation of spiritual leadership the student develops the following relationships:
•    Congregations: Every student is “linked” to a congregation. Faculty service learning assignments can also be done in these congregations. The congregations provide the basic context within which the formation of spiritual leadership takes place. The Seminary negotiates with congregations to act as training congregations, much like there are teaching hospitals in medical training.
•    Mentors: Every student has a minister or church leader who acts as mentor and with whom he/she meets regularly, preferably weekly.
•    Boards of Lecturers: Lecturers serving on the Boards of Lecturers of URCSA/ DRC are linked to students.
•    Fellow students: Students support one another in support groups. These groups will also function during the 100 days of faith formation.
•    Support Committees: Every student has a support committee consisting of his or her mentor, a Faculty lecturer, a fellow student and an executive member of the Seminary. The committee meets once a term to discuss the student’s progress in terms of the milestones.

c.    Accountability of the student

Students are responsible for their own development in terms of attaining these milestones – with the support of the abovementioned relationships.

5. A Seminary for Ministerial Formation
Denominational formation should be institutionally housed in a “seminary” representing the churches’ traditions, rhythms and outcomes. The suggestion is that the “Kweekskool” be “re”-founded according to the example of the Northern Theological Seminary of the URCSA in Pretoria. This Seminary would be a church institution functioning under the supervision of the Curatoria of URCSA and the DRC and academically accredited with the Faculty of Theology as a School of Reformed Theology (for which the Faculty regulations make provision). The Seminary should be more than an administrative link between the Denomination and the students.  It must become a space of formation. The ministerial formation this memorandum envisages cannot take place in an administrative relationship with students. The students have to feel at home and safe for this formation to take place.
The Curatoria serve as governing body of the Seminary and appoint “staff” for the Seminary:
The “staff” of the Seminary can consist of the following role-players
•    The Curatoria contract with ministers in synodical service and/or congregation ministers regarding serving in the Seminary in a part-time capacity.
•    “Training congregations” are identified and contracted to serve as contexts for ministerial formation
•    Mentors are trained and contracted
•    Administrative personnel of the Curatoria render managerial and administrative  services to the Seminary
6.    Possible next steps
•    The Curatoria consider, improve and approve the memorandum as a framework for the implementation of the programme for Supplementary Denominational Training.
•    The Curatoria appoint a task team to implement the proposals with report to the Executives of the Curatoria.
•    The Seminary is founded in November  2011 at a joint meeting of the Curatoria
•    First students to enrol at the Seminary: January 2012

 

Bibliography:
Banks, Robert, Reenvisioning Theological Training, Eerdmans 1999
Foster, Charles R (ed), Educating Clergy, Jossey-Bass 2006
Naidoo, Marilyn, An empirical study on spiritual formation at Protestant theological training institutions in South Africa (approved article for publication in Religion and Theology)
Western Theological Seminary, Formation for Ministry