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Fr Norbert Jansen and the rise of the TEEC in Southern Africa
Part Three
Part One can be found at the following link:
Part Two can be found at the following link:
Dominican spirit of
ecumenism
In the light of the shape and tenor of Catholic
theology after the 1545 – 1563 AD Council of Trent, the theology of Vatican
Council II was revolutionary. The
perspective of the Council of Trent had been the church as institution, a
bulwark against counter-reformation. A central concern of the second Vatican
Council was the development of a new theology of the church. The Council’s
perspective was of the church as the People of God, a community of equals by
virtue of baptism. [1] The Council declared that
in addition to spiritual formation, a solid doctrinal instruction in theology,
ethics, and philosophy adjusted to differences of age, status, and natural
talents, is required as on-going formation for laity. Furthermore, the
importance of general culture along with practical and technical formation was
emphasized. The implication thus was that theology and theological education
should be open not only to clerics, but to everyone in the church. [2]
Church emphasis thus moved from that of the church
militant and triumphant to the church as the People of God in close
relationship with the Divine. Moreover, the Council document “Dogmatic
Constitution on Divine Revelation” (Dei Verbum), emphasized development
of post-conciliar theological education - thus moving from propositional
understanding of God’s Revelation towards a more relational one. Dei Verbum
encouraged the study of the holy fathers of both East and West and of sacred
liturgies. The Council document declared
that the Church taught by the Holy Spirit is concerned to move ahead towards
deeper understanding of the sacred scriptures so that she may increasingly feed
her children with the divine words. Catholic exegetes and other students of
sacred theology were counselled to work diligently together and devote their
energies to exploration and exposition of the divine writings. In this way as
many ministers of the divine word as possible would be able effectively to
provide the nourishment of the scriptures for the people of God, in order to
enlighten their minds, strengthen their wills, and set hearts on fire with the
love of God. [3]
Bishop van Velsen - himself an active participant in
the Second Ecumenical Council - and Fr Jansen embraced the second Vatican Council documents and
their relevance regarding theological education and ecumenism. In 1967 Fr Jansen was
appointed liaison officer with the National Committee for ecumenical affairs. Fr Jansen - active in bringing together multi-denominational and multi-cultural groups
- wrote extensively regarding ecumenical issues. In 1968 he wrote that the thaw
in the Catholic Church since the Vatican Council had come as a sign of hope to
many both inside and outside the church. [4] Fr Jansen considered that over the previous four
centuries the Catholic Church had entrenched herself in a vast citadel.
According to Fr Jansen, one of the four facets of this entrenchment was the making
of ecumenical efforts almost impossible. [5] The endeavours by Fr Jansen and Bishop van Velsen
opened dialogue on many ecumenical fronts. The thaw in interdenominational
relationships set the compass for a day when the prayer of Christ to the Father
would be answered, “I pray that they will all be one, just as You and I are one
– as You are in Me, Father, and I am in You. May they also be in Us, so that
the world may believe that You sent Me”. [6]
Ecumenical development
1970 to 1976
In 1970 Fr Jansen stepped down as editor. He was
replaced by a Dutch friar, Fr Louis Peters, at the time a staff member of St
Peter’s Seminary Hammanskraal. A new editorial board was constituted with the
participation - for the first time in the history of the course - of Anglican
Church representatives. In the beginning of 1971 Fr Peters initiated a new course
with an enrolment of 500 students. A pool of writers added substantially to the
content of the course. At the end of the same year, the editorial team
organized a summer school during which course themes were introduced to the
participants and discussed in groups. The ecumenical multi-cultural event
counted some sixty-five clerics, sisters and laity. [7] Similar winter and summer schools were held
in subsequent years. The course began to be used by Anglicans for training
candidates to the auxiliary ministry. Other churches were now beginning to show
interest.
Inception of TEE College
in Southern Africa
After extensive consultation in 1976, a new body
was constituted, the Theological Education by Extension College (TEEC). The
brief of the College was to develop a theology course by correspondence and
local tutorials in South Africa and neighbouring countries in an ecumenical
perspective. [8] The rise of the Theological Education by
Extension College in South Africa thus had Dominican origins, directly stemming
from the vision of Bishop van Velsen, Fathers Jansen, Peters and the Dominican
friars.
The Order of Friars Preachers (Dominicans) was
founded by Saint Dominic, a Castilian priest who received formal sanction of
his order in 1216 from Pope Honorius II. [9] St Dominic’s design for an
order devoted to preaching showed characteristic concern for the theological
formation of his men. The mendicant order’s universal mission of preaching, a
centralized organization and government, and great emphasis on scholarship is
the tradition which Bishop van Velsen, Fathers Jansen, Peters and the Dutch friars brought to
the origins of the theology correspondence course. The handing over of the
correspondence course based on the new theology brought Fr Jansen’s vision to
fruition. Ministry was no longer the preserve of a small elite, but the
function of the whole people of God. Ecumenical theological education now
addressed the task of equipping the entire Christian community for a diversity
of ministries in the one Church of Christ.
The Theological Education by Extension College
Southern Africa thereafter developed to become one of the most successful TEE
programmes in Africa. [10] The College
is recognized as a major player in the delivery of theological education in
Southern Africa. [11] Past and present members of TEE College have
included the Catholic Church, Church of the Province of Southern Africa,
Evangelical Lutheran Churches of Southern Africa, Methodist Church of Southern
Africa, the South African Council for Theological Education, United
Congregation Church of Southern Africa, Presbyterian Church of Southern Africa,
Salvation Army, Khanya AIC Theological Training and Research Institute. Member churches extend to the countries of
South Africa, Lesotho, Swaziland, Zimbabwe and Namibia.
The numbers of TEEC Southern Africa students over
the years have been substantial. Between 1977-1997 alone, the total enrolment
of TEE students within the College numbered 17,666. [12] Not only have students graduated in
considerable numbers from the College; the number of denominations from which
students are drawn were twenty-eight in total by 2019. [13]
The vast array of courses offered over the years by
TEEC Southern Africa have included short courses designed for parish groups, a
bridging course, award in theology, a certificate in theology and a Joint Board
diploma in theology. The TEEC programme inclusive of diploma level is
recognized by many universities in Southern Africa. [14] The College currently offers a bachelor of
theology degree, a diploma in theology, a higher certificate in theology as
well as higher certificates in Christian leadership and management, Christian
proclamation, Christian worship and pastoral care. [15] Since 1976, courses offered by the College
with subjects such as Old Testament, New Testament, systematic theology, church
history, ethics, worship, healing and counselling, Christian spirituality,
doctrines, pastoral studies, preaching, ethics of economic life, missiology and
women’s studies have educated students from all walks of life. In 1984 courses were available in English,
Afrikaans, Northern Sotho, Southern Sotho, Tswana, Xhosa and Zulu languages. [16]
From 1976 onwards the Theological Education by
Extension College has afforded the highest quality theological education for
ordinands, those requiring refresher courses and laity wishful to grow in
knowledge and love of God and service of their fellows. [17]
Conclusion
The role of Gerardus (Reverend
FatherNorbertus) Jansen regarding the rise of theological education by
extension in Southern Africa was thus a pivotal one. His vision that theology would move from being
the preserve of experts to become the property of all has been fully realized.
Religious education in Southern Africa and distant regions has become
accessible to urban and rural peoples of all cultures and walks of life.
Multiple denominations have collaborated together resultant to Jansen’s
endeavours in the fields of theological education by extension and ecumenism.
Jansen’s vision of the revelation of God explained in terms of a philosophy
both contemporary and living among our people is now a living reality. He was a
man of humility whose vision was challenged at times by critics of his
writings. [18] Yet Fr Jansen’s theology allied with his
ecumenical approach changed the face of religious education in Southern Africa
and further afield forever.
[1] Pope Paul VI, promulgation, Dogmatic Constitution on the Church Lumen Gentium. Chapter IV number 31. 21 November 1964, and Pope Paul VI, promulgation. Decree on the Apostolate of the Laity Apostolicam Actuositatem. Chapter I number 2, 18 November 1963
[2] Pope Paul VI, promulgation. Decree on the Apostolate of the Laity Apostolicam Actuositatem. Chapter VI number 29, 18 November 1963
[3] Pope Paul VI, promulgation. Dogmatic Constitution on Divine Revelation Dei Verbum. Chapter VI. 18 November 1965
[4] Pro Veritate, Christian Monthly for Southern Africa, Vol VII no 2. The Secularisation of the Church, A Catholic priest looks at his Church. June 15 1968, 6-7
[5] Pro Veritate, Christian Monthly for Southern Africa, Vol VII no 2. The Secularisation of the Church, A Catholic priest looks at his Church. June 15 1968, 6-7
[6] John 17:21
[7] Dominican Topics 11/3. February 1972. 10-11, 15
[8] Bernard Connor. "TEEC grew from Catholic origins", The Southern Cross 21 November 1994. 7: and Denis. The Dominican Friars in Southern Africa: A Social History, 1577-1990. 196
[9] Encyclopedia Brittanica. Saint Dominic: Spanish priest. Accessed 13/12/2019
[10] Mgeyekwa, Gabriel E. A historical development of Theological Education by Extension (TEE) in the Evangelical Lutheran Church of Tanzania, Southern Diocese, 1990-1997. University of Natal: South Africa. 1998. 15
[11] McCoy, Michael. Restoring mission to the heart of theological education, A South African perspective. 2005
[12] Mgeyekwa, Gabriel E. A historical development of Theological Education by Extension (TEE) in the Evangelical Lutheran Church of Tanzania, Southern Diocese, 1990-1997. University of Natal: South Africa. 17
[13] Theological Education by Extension College, tee.co.za. Accessed 21/12/2019
[14] Mgeyekwa, Gabriel E. A historical development of Theological Education by Extension (TEE) in the Evangelical Lutheran Church of Tanzania, Southern Diocese, 1990-1997. University of Natal: South Africa. 22
[15] Theological Education by Extension College, tee.co.za. Accessed 21/12/2019
[16] TEE Prospectus: South Africa. 1984
[17] TEE Prospectus: South Africa. 1984
[18] Interview with Dr Luky Whittle, PhD. 2019
6.
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