Escolar Documentos
Profissional Documentos
Cultura Documentos
April 2011 93
obvious: while Africa was less than 10 percent Christian We do have information about some regional developments.
in 1910, by 2010 nearly 50 percent of its population was For instance, since the founding meeting of ATESEA in Singa-
Christian, with sub-Saharan Africa well over 70 percent pore in 1957, the number of its member schools has increased
Christian. from 16 to 104;16 in addition, theological colleges in the Senate
Although Christianity remains a minority religion in of Serampore system have grown to 54 since the institutions
most Asian countries, the Christian population in Asia reorganization in 1910.17 Theological education in China has
has increased overall from 2.4 percent in 1910 to 8.5 experienced a remarkable resurgence with the reopening of Nan-
percent, or 292 million, today. A marked increase in jing Theological Seminary in 1981; furthermore, between 1981
the Christian population in Southeast Asia over the and 2009 some 10,000 theological students graduated from the
last hundred years (from 10.8 percent to 21.8 percent) nineteen theological seminaries in China.18 There are probably
is countered by a sharp decrease in Western Asia over 2,000 or more theological colleges and Bible schools in world
the same period (from 22.9 percent to 5.7 percent). More Christianity today, which represents a tremendous increase
specifically, Christianity in Asia is growing particularly over the past hundred years.19 Worldwide statistics on secular
in countries such as China, India, Nepal, and Cambodia. higher education, however, give us pause. The data on levels of
Extrapolation of these figures to 2050 suggests that investment in higher education, libraries, Internet access, and
Christianity will continue to grow in the Global South scholarly publications point to sharp contrasts and growing
particularly in western Africa, middle Africa, eastern inequality between the North and the South in tertiary education
Asia (China), and Southeast Asiabut will also sharply in general.20 This disparity is certainly not without impact and
contract in the Global North (particularly in Europe). parallels in higher theological education. Many indicators suggest
that the number of programs and institutions of theological edu-
The production of such detailed empirical data on the com- cation and their accessibility vary considerably between regions
position of and trends in world Christianity has not yet been and that standards in theological education and the stability of
replicated for theological education worldwide. The impact of theological institutions differ greatly between the Global North
these shifts in world Christianity in terms of the number and and the Global South. In several aspects the differences are more
availability of theological colleges, faculties of religious studies, polarized now than they were 100 years ago.
and Bible schools has yet to be determined. Neither the Atlas of As part of the Edinburgh 2010 process, nine international
Global Christianity nor the World Christian Database offers reliable study groups were established to consider individual subthemes;
data on this essential element of mission and education history. one of these groups examined theological education. Despite the
Noteworthy
Announcing anniversary of the King James Version of the Bible, also the
Maryknoll Fathers and Brothers are celebrating their centen- forty-fifth anniversary of the Jerusalem Bible, states Daniel
nial this year with special events, including the symposium Jeyaraj, professor of world Christianity, director of the center,
Church in Mission: The Maryknoll Centennial Sympo- and an IBMR contributing editor. For additional information,
sium, to be held October 68 at Catholic Theological Union, contact him at jeyarad@hope.ac.uk.
Chicago. In addition to Maryknoll members, the program will Philip Jenkins, professor of humanities, Pennsylvania
include Gustavo Gutirrez, O.P., University of Notre Dame; State University, and an IBMR contributing editor, will be the
Robert J. Schreiter, C.PP.S., Catholic Theological Union; Dana featured speaker at a conference June 11, 2011, on the theme
L. Robert, Boston University School of Theology, an IBMR Globalization, Christian Faith, and Ministry. The Theologi-
contributing editor; Peter C. Phan, Georgetown University; cal Studies Focus of McMaster Divinity College, Hamilton,
and Francis Cardinal George, O.M.I., Archdiocese of Chicago. Ontario, will host the event. For details, see www.macdiv.ca/
For details, go to www.maryknollsociety.org/centennial or theology_conference/home/index.html.
e-mail Leo Shea, lshea@maryknoll.org. The Society for Hindu-Christian Studies, publisher of
Wycliffe International, Singapore, has a new name: the Journal of Hindu-Christian Studies, is seeking input for
Wycliffe Global Alliance, to reflect organizational changes panel topics for its 2011 annual meeting, which will be held
already underway and to distinguish the Wycliffe umbrella concurrently with that of the American Academy of Religion,
organization from its member organizations worldwide. Until November 1922, in San Francisco. For information, go to
2009 Wycliffe International administration was located in Dal- www.hcstudies.org.
las, Texas. Australian Kirk Franklin, WGA executive director, The annual Sino-Finnish Angel Academic Essay Prize
leads forty-five organizations whose personnel translate the encourages Chinese students and scholars to study the
Bible in ninety-eight countries. For details, go online to www interaction of media and Christianity in China. Academic
.wycliffe.net. papers are being sought that highlight the influence of radio,
The Andrew Walls Centre for African and Asian Christi- television, the Internet, and other media on Christianity in
anity, Liverpool Hope University, will hold an international contemporary China. Essay prize committee members include
conference on the topic Bible Translations and Human Paulos Huang (chair), director of the Center for Sino-West
Dignity, June 1012, 2011, in Liverpool, U.K., to examine the Comparative Studies, Jilin University, Changchun, China;
manifold relationships between various Bible translations Gao Shining, research associate, Institute of World Religions,
and their impact on human dignity. The conference was Chinese Academy of Social Sciences, Beijing; and Li Xiangping,
scheduled for this year because 2011 is the four hundredth professor of religious studies and director of the Center for
A 100-page study report on theological education glob- The challenge of unequal distribution. The absolute majority of
ally, Challenges and Opportunities in Theological Edu- resources for theological educationteaching staff, scholarship
cation in the Twenty-first Century: Pointers for a New funds, theological libraries, and publicationsis still located in
International Debate on Theological Education, which the North. With the remarkable shift in the gravitational center
was published in November 2009 and introduced during of world Christianity, however, the major need and demand for
the session on theological education in Edinburgh, June theological education is in the Southern Hemisphere. In vari-
2010.23 ous regions of the world there is a tremendous gap between the
The 800-page Handbook of Theological Education in World available resources and programs for theological education and
Christianity, which was released during the Edinburgh the surging growth of Christianity.27 The dramatic increase in
2010 centenary conference;24 demand by younger and dynamic populations in Asia and Africa
A report that will appear in the final Edinburgh 2010 for general higher education is reflected in growing demand for
centenary conference volume, covering the major issues theological study programs. That demand has not been met by
raised during the two sessions at the conference devoted a similar increase in opportunities for theological education. In
to theological education. Nepal, for instance, where the number of Christians has grown
A major publication on the future of African theological from zero to 900,000 within the past half century, the training
education that was developed after the November 2009 of pastors has not kept pace. Many pastors receive only a rudi-
Stellenbosch conference on the future of theological mentary five-month training program. It enables them to read
education in Africa.25 the Bible and to pray, but courses at the bachelor of divinity level
A major resource book on women and mission in world and above are simply not available. The Nepalese church displays
Religion and Society, East China Normal University, Shanghai. January 6, 2011, near Stokenchurch, England. A vehicle struck
Manuscripts are due by May 31 by e-mail to sfprize@gmail.com. Bendor-Samuel near his home, and he died shortly afterward.
Martha Smalley, special collections librarian at Yale He helped establish Wycliffe Bible Translators in the U.K. and
Divinity School Library, has posted online original letters and for some thirty years led the summer SIL training school in
documents from the librarys manuscript collections, including Britain. He served as Africa area director for SIL and Wycliffe
selections from the Willard Livingstone Beard Family Papers. International (197183) and as international executive direc-
A missionary in China from 1894 to 1941, Beard served in tor for both organizations (198491). Later he was president
Fukien Province under the American Board of Commission- (199699) and Africa area director (20037) of Wycliffe Interna-
ers for Foreign Missions and the YMCA. A family member tional. Bendor-Samuel helped found the West Africa Linguistic
transcribed nearly all the correspondence in the collection and Society, served as editor of the Journal of West African Languages
wrote an introduction to the materials. The transcripts, which (198294), and was coeditor of Niger-Congo Languages: A Clas-
date from 1892 to 1950, may be accessed at http://divdl.library sification and Description of Africas Largest Language Family (1989).
.yale.edu/dl/Browse.aspx?qc=AdHoc&qs=1146. At the time of his death, he was researching the history of SIL
Tsehai Publishers announced the launch of the Ethiopian and Wycliffe in Africa.
Journal of Religious Studies, which will explore the study of Died. Creighton Boutelle Lacy, 91, Methodist mission-
religious groups and beliefs among the people of Ethiopia, past ary, scholar, and author, October 8, 2010, in Durham, North
and present, with emphasis on current and changing issues. The Carolina. A third-generation missionary to China, where his
journal, which will be published annually in English, Amharic, father was the Methodist bishop, Lacy grew up in Shanghai
and other Ethiopian languages, is slated to commence with the before returning to the United States to attend college and Yale
fall 2011 issue. Through its African Academic Press imprint Divinity School. He and his wife, Frances, returned to China
and in partnership with the Institute of Ethiopian Studies at as Methodist missionaries from 1946 to 1951, where they lived
Addis Ababa University, Tsehai also publishes the International in Beijing, Nanjing, and Fuzhou. Following the Communist
Journal of Ethiopian Studies. For details, go online to http:// takeover they returned to the States. After completing his Ph.D.
tsehaipublishers.com/home/content/blogcategory/29/60/. at Yale, Lacy became professor of world Christianity at Duke
University Divinity School, where he taught for thirty-four
Personalia years. He published books on China, India, mission history,
Died. John Bendor-Samuel, 81, mission executive and spe- and the history of the American Bible Society, as well as a
cialist in African linguistics, former executive director of SIL biography of Frank Mason North.
International and Wycliffe Bible Translators International,
April 2011 95
enormous zeal to serve God, but its lack of well-trained pastors such colleges, often located in urbanized areas, with their many
and theological educators is also enormous. Turning to southern modes and opportunities for communication, feel motivated
Africa, we note that more than 50 percent of all southern African and equipped to go back to parishes in rural areas, where quite
church leaders, including those of African Instituted Churches, different needs are present? In looking around, one cannot but
lack a formal theological degree; degree programs are either see the continuing urgent need for culturally and linguistically
inaccessible or unaffordable. appropriate programs and resources for theological education.
The worlds recent economic crisis has deeply affected The plea of Edinburgh 1910 for theological literature and educa-
theological colleges dependent on their endowment, as well as tion programs to be made available in vernacular languages has
departments of theology or religious studies dependent on state been overshadowed by the historic development of English as
funding. Even so, there is a widening gap between state-funded the preeminent colonial language globally. Outside the realm of
or endowment-supported theological colleges in the North and English it is still difficult to gain international recognition or to
the smaller, highly vulnerable church-based theological colleges find opportunities for communicating indigenous theological
in the South. Where the monthly average salary is below US$30, knowledge.
it is difficult to find the means to purchase a typical theological
book selling for US$60 or to pay the fees demanded by some The challenge of migration and pluralization. Contextualization of
commercial providers for access to electronic theological jour- theological education is at stake, but transcontextuality and the
nals. Funding for scholarships and grants for higher studies is diversification of theological education have also become issues
gravely deficient in almost all theological colleges of the South, in both Northern and Southern contexts. As the world shrinks
and several churches in the South are having increasing difficulty and global migration brings different cultures, religions, and
in supporting their institutions of theological education. The denominational identities from isolated pockets into close and
predominant bilateralism and voluntarism in the donation of vibrant neighborhoods, it has become imperative that theologi-
funds to support theological education in the Global South has cal education address multiple identities, cultural milieus, and
weakened both international and centralized as well as regional social spheres all within a single context. For example, Malaysia
structures designed to undergird the development of theological must address thousands of Filipino and Chinese immigrants;
faculty in the South. African nations such as the Democratic Republic of Congo and
South Africa are coping with thousands of migrants or refugees
The challenge of cultural dominance. Edinburgh 1910s plea that from war-torn neighboring states; American colleges are opening
contextualized forms of theological education be developed in up to Hispanic and African-American communities as a result
the Asian churches was in part answered in the twentieth century of decades of transnational and internal migration. According
by the establishment and implementation of indigenous models to the International Organization for Migration, the number of
of theological education and contextual theologies. Western pat- international migrants increased by 45 million between 1965 and
terns and theological concepts, however, continue to be exported 1990an annual growth rate of about 2.1 percent, adding some
throughout the Global South, with the result that the task set by 10 million migrants each year.28 The fundamental implications
Edinburgh 1910 has been only gradually and very incompletely of global migration and increasingly diverse constituencies for
fulfilled. Theological research and publications from Europe are programs of theological education have not yet been fully spelled
present in African theological libraries, where theological research out. And the need is not only for higher-degree programs but,
from Africa is to a great extent absent. Voices from Africa and more often, for informal and extension-like programs. If we com-
Asia tell of a decline in commitment to contextualized theolo- pare the resources invested in residential and degree-oriented
gies and of the publication of fewer Asian or African theological programs with the resources made available for informal and
books. Instead, there is an increased tendency to create programs lay programs, we often encounter an imbalance. But in many
affiliated with American or other Western or Asian theological churches there is a great need also for informal theological educa-
colleges that operate as branches in countries of the South. Some tion for catechists, Bible women (itinerating Bible teachers), and
now speak of ambivalent trends toward Americanization or lay preachers, as they bear the greatest burden for mission and
Koreanization of theological education in Asia and Africa. West- evangelism today. Diversification of theological education could
ern models and curricula for theological education have often make available affordable and accessible courses for those who
been minted within a Constantinian or post-Constantinian carry out these key tasks. Diversification has been a key feature
church setting. When such practices are transferred without of American theological colleges over the past decade. As Daniel
extensive adaptation into contexts in the South, where the setting Aleshire from the Association of Theological Schools (ATS) stated
is in most cases pre-Constantinian, the unresolved challenges for in his challenging address to the ATS/Commission on Accrediting
contextualization of theological education become obvious. The biennial meeting in 2010: The shifting center of gravity in global
need for contextualized teaching materials and curricula is also Christianity invites North American theological schools both
made evident today in and through rapidly spreading evangelical to consider their contribution to a wider world and to embrace
and Pentecostal theological education. It can be a very revealing the intellectual contributions that the world brings to them.29
experience to visit theological libraries in smaller theological col-
leges in Asia or Africa and to notice what is available in terms of The challenge of the disintegration and fragmentation of world Chris-
theological books written from indigenous perspectives. tianity. The most remarkable single trend in world Christianity
The challenges of contextualization also hold true for cen- today is that denominational fragmentation in the international
tralized theological colleges in Asia or Africa that operate with and regional landscape of theological education networks and
English as the medium of instruction. Do they really serve the institutions is greater than ever before in the history of Chris-
contextualization of the Gospel and of church ministries, or do tianity. The number of Christian denominations has climbed to
theyunintentionallyrather serve to decontextualize and to astronomical figures unimaginable in 1910.30 This increase is due
Westernize theological reflection in Asian and African contexts? in particular to the growth of the so-called independent churches,
Do candidates who have benefited from programs offered by from 1.5 percent of all Christians in 1910 to 16.1 percent in 2010.31
April 2011 97
of theology include the rich history of theology in the Universities cal education, and ministerial formation, which has been a key
from their birth, the growing importance of religion in European task throughout the history of Christian mission from its very
and world politics, and the postmodern critique of any claim to beginning, needs to be reaffirmed and identified as a strategic
an ultimately non-confessional worldview.36 task of common action for all Christian churches in the twenty-
first century.37 But these words remain a passionate declaration,
Conclusion rather than a practical commitment, because Edinburgh 2010
lacked any mechanism for entering into cooperative action in
Though this article is only a preliminary and summary evalua- international theological education. Failure to strategize toward
tion of the import the Edinburgh 2010 centenary conference had new models of international and interdenominational cooperation
for theological education, it is appropriate to acknowledge the was a weakness of the Edinburgh 2010 process. With only four
conferences success in bringing together all the major streams main days of conference meetings and only two ninety-minute
of world Christianity and in enabling dialogue on key questions sessions on each of its nine study themes, Edinburgh 2010 not
of Christian mission, including theological education. The Com- surprisingly had neither the structure nor the time to achieve the
mon Call issued at the close of the conference provides language depth and sense of commitment engendered by Edinburgh 1910.
for defining a broadly based common understanding of mis- But perhaps the problems lie even deeper. Many would have
sion. Edinburgh 2010 was also successful as a study conference liked to see a clearer follow-up strategy and real commitment to
because of the commitment, under the leadership of Kirsteen joint action on theological education worldwide; the sad fact that
Kim, of the nine international study groups. Materials assembled Edinburgh 2010 fell short of these expectations also reflects the
by the conference will hold significance for missiologists and enormous fragmentation of world Christianity, the weakening
experts in world Christianity for several generations to come. of the ecumenical spirit, and the loss of international solidarity
The concluding report of the session on theological education in this key area of the Christian missionary task at the beginning
rightly states that the concern for Christian education, theologi- of the twenty-first century.
Notes
1. This article is a shortened version of the first two parts of a public 11. See Justus Freytag, The Mission Academy at the University of
lecture delivered on October 5, 2010, at the Lutheran Theological Hamburg and a Six-Continent Approach to Theological Education,
Seminary at Philadelphia, on the occasion of the meeting of the in Learning in Context, pp. 13240.
board of the Foundation for Theological Education in South East 12. Shoki Coe, directors report for the last TEF committee meeting,
Asia (FTESEA). A shorter version of this lecture was also delivered Bromley, July 1977, pp. 1517, 10, TEF archives, box 35 (1977), WCC.
as the keynote address at the Senate of Serampore meeting at 13. On the history of TEF/PTE/ETE, see Christine Lienemann-Perrin,
Clark Theological College, Nagaland, India, February 3, 2011. For Training for a Relevant Ministry: A Study of the Contribution of the
the complete lecture, see www.oikoumene.org/en/news/news- Theological Education Fund (Madras and Geneva: Christian Literature
management/eng/a/article/1634/promoting-theological-edu.html. Society and Programme on Theological Education of the WCC,
2. See David A. Kerr and Kenneth R. Ross, eds., Edinburgh 2010: Mission 1980); Dietrich Werner, ed., Ministerial Formation 110 (April 2008),
Then and Now (Oxford: Regnum Books, 2009), pp. 87118, 15577. special Jubilee Issue on the fiftieth anniversary of the founding
3. See the report of Commission III, chaired by Charles Gore, bishop of TEF; Dietrich Werner, guest ed., Theological Education in
of Birmingham: Missionary Conference, 1910: Report of Commission III; Mission, International Review of Mission 98, no. 388 (2009): 1214, spe-
Education in Relation to the Christianisation of National Life (Edinburgh: cial ETE Jubilee issue.
Oliphant, Anderson & Ferrier; New York: Fleming H. Revell, [1910]), 14. Todd M. Johnson and Kenneth R. Ross, eds., Atlas of Global Christianity
pp. 56. (Edinburgh: Edinburgh Univ. Press, 2009).
4. Kerr and Ross, eds., Edinburgh 2010, p. 87. 15. Dana Robert, Witnessing to Christ Today: Mission and Unity in
5. World Missionary Conference, 1910: Report of Commission V; The Training the Long View from 1910 to the 21st Century, opening lecture,
of Teachers (Edinburgh: Oliphant, Anderson & Ferrier; New York: Edinburgh 2010, June 3, 2010; www.edinburgh2010.org/en/
Fleming H. Revell, [1910]), pp. 18092, esp. p. 183. See also pp. 11523. resources/papersdocuments.html.
6. See Report of Commission III, cited in Kerr and Ross, eds., Edinburgh 16. These figures of growth come from http://en.wikipedia.org/
2010, pp. 8788. wiki/Association_for_Theological_Education_in_South_East_
7. Ibid., p. 89. Asia#History.
8. See the Theological Education Fund staff paper Centres for 17. See www.senateofseramporecollege.edu.in.
Advanced Theological Study in the Third World: A Survey and Eval- 18. Yilu Chen, Major Developments and Challenges for Theological
uation of Developments, in Learning in Context: The Search for Inno- Education in China, in Handbook of Theological Education in World
vative Patterns in Theological Education (Bromley, Eng.: Theological Christianity: Theological Perspectives, Ecumenical Trends, Regional
Education Fund, 1973), pp. 15575. Surveys, ed. Dietrich Werner, David Esterline, Namsoon Kang, and
9. See Shoki Coe, Recollections and Reflections, ed. Boris Anderson, 2nd Joshva Raja (Eugene, Ore.: Wipf & Stock, 2010), p. 431.
ed. ([New York]: Formosan Christians for Self-Determination, 1993), 19. An International Directory of Theological Colleges, 1997, compiled and
particularly Contextualization as the Way Towards Reform in edited by Alec Gilmore (London: SCM Press; Geneva: WCC, 1996),
Theological Education, pp. 27075; see also J. Gordon Chamberlin, listed more than 2,000 theological colleges worldwide.
review of Contextualization: Origins, Meaning, and Implications; A 20. See graphs displaying data on trends in tertiary education
Study of What the Theological Education Fund of the World Council of expenditure in various countries and on the world level, at www
Churches Originally Understood by the Term Contextualization, with .worldmapper.org.
Special Reference to the Period 19701972, by William P. Russell, Jour- 21. The group, moderated by Dietrich Werner and Namsoon Kang,
nal of Ecumenical Studies 34 (Spring 1997): 24142; David J. Hessel- consisted of representatives from historical churches and their insti-
grave and Edward Rommen, Contextualization: Meanings, Methods, tutions of theological education and of evangelical organizations as
and Models (Grand Rapids: Baker, 1989). well as Pentecostal educators.
10. F. Ross Kinsler, Extension: An Alternative Model for Theological 22. See the articles in the International Review of Mission 98, no. 388 (April
Education, in Learning in Context, pp. 2749; F. Ross Kinsler, ed., 2009), and Ministerial Formation, no. 110 (April 2008).
Diversified Theological Education: Equipping All Gods People 23. The paper is available at www.oikoumene.org/en/resources/doc
(Pasadena, Calif.: William Carey International Univ. Press, 2008). uments/wcc-programmes/education-and-ecumenical-for
Now
offering:
Ph.D. in
Biblical Studies
Ph.D. in
Intercultural
Studies
asburyseminary.edu
800.2ASBURY
mation/ecumenical-theological-education-ete/edinburgh-2010-in and Sense of Ownership for Institutions of Theological Education,
ternational-study-group-on-theological-education.html. in Challenges and Opportunities in Theological Education in the Twenty-
24. See Werner et al., Handbook of Theological Education in World Christianity. first Century, pp. 8586.
25. See the articles assembled in Missionalia 38, no. 2 (2010). 35. Vidar L. Haanes, rector of the MF Norwegian School of Theology,
26. The project is moderated by Christine Lienemann, Atola Long- reports, Several of the theological faculties in Scandinavia have
kumer, and Afrie Songko Joyce. gone through external evaluations and benchmarking processes and
27. Edinburgh 2010International Study Group, Bridging the Divide some have merged with other faculties and institutes. The threats
in Terms of Unequal Accessibility of Theological Education, in are not so much on quality as of economy, resources and critical
Challenges and Opportunities in Theological Education in the Twenty-first size. There is a great need for research and education in religion
Century: Pointers for a New International Debate on Theological Education and society, but thison the other handis a threat to research
(Geneva: WCC, 2009), p. 82. and education in theology proper. There is a growing interest in the
28. Henry S. Wilson and Werner Kahl, Global Migration and Chal- study of Religion in general, but not a parallel interest in the study of
lenges to Theological Education, in Werner et al., eds., Handbook of Theology. In most of the Scandinavian faculties, positions in classical
Theological Education in World Christianity, pp. 7684. theology are replaced by positions in religious studies. It is difficult
29. Daniel Aleshire, The Future Has Arrived: Changing Theological to fund theological projects, while in all the Scandinavian countries
Education in a Changed World, address to ATS/COA biennial there are research programs in Religion and Society, funded by the
meeting, June 2010, www.ats.edu/Resources/PapersPresentations/ research councils (Academic Theology in Scandinavia: Research
Documents/Aleshire/2010/Biennial-FutureHasArrived.pdf. EducationFormation, paper presented at the Third Consultation
30. The World Christian Database lists 9,491 Christian denominations of Theological Faculties in Europe, Graz, Austria, July 710, 2010,
on 380 pages. See www.worldchristiandatabase.org/wcd/esweb p. 2; www.uni-graz.at/grazerprozess/tagung2010/pdf/Haanes
.asp?WCI=Results&Query=211. But David B. Barrett, Todd M. Graz 2010.pdf). Peter Stilwell describes the situation of theological
Johnson, and Peter F. Crossing, Missiometrics 2007: Creating Your education in Europes Latin countries similarly. See Theological
Own Analysis of Global Data, International Bulletin of Missionary Education in Latin Countries, Some Notes on the Situation in Por-
Research 31, no. 1 (2007): 27, estimate the number of Christian tugal, paper presented at the Third Consultation of Theological Fac-
denominations worldwide to stand at 37,000. ulties in Europe, Graz, Austria, July 710, 2010, p. 2; www.uni-graz
31. Johnson and Ross, Atlas of Global Christianity, p. 70. .at/grazerprozess/tagung2010/pdf/stilwell_statement.pdf.
32. The figures come from personal conversation with Andr Karamaga, 36. Jeopardised or in Demand? Academic Theology in Europe
general secretary of the All Africa Council of Churches, Nairobi, Between Education, Science, and Research, final statement, Third
2009. Consultation of Theological Faculties in Europe, July 710, 2010,
33. See Wati Longchar, Marvin D. Hoff: An Advocate and Friend of Graz, Austria, www.uni-graz.at/grazerprozess/tagung2010/Final_
Theological Education in Asia, in Partnership in Training Gods Statement_2010_en.pdf. Similar concerns were raised at Edinburgh
Servants for Asia: Essays in Honor of Marvin D. Hoff, ed. Sientje 2010; see Edinburgh 2010 and the Future of Theological Education
Merentek-Abram and A. Wati Longchar (Jorhat: Association for The- in the Twenty-first Century, p. 5.
ological Education in South East Asia and Foundation for Theologi- 37. Edinburgh 2010 and the Future of Theological Education in the
cal Education in South East Asia, 2006), pp. 5455. Twenty-first Century, p. 5.
34. Edinburgh 2010International Study Group, Churches Support