Doing Justice and Loving Mercy, Module 16 (The Capstone Curriculum)
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The focus of each semester is carefully sequenced to build on the foundation of the previous semester and summer. The first semester is focused on how a parish works, looking at structures, committees, and so on. In Theology I, students take part in a diocesan practicum in which they are assigned to interview different priests about life and ministry, and interview the diocesan archivist about the history of the diocese. The third semester is centered around passing on our faith, teaching children and youth.
Semester five focuses on diversity in all its breadth, including religious diversity and Catholic social teachings. By the sixth semester, students are ready to become deacons and to observe and participate in the celebration of the sacraments. By this point, they know their congregation very well and understand the issues that concern them.
In their seventh semester, they practice preaching and presiding at the parish.
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In their eighth and final semester, the focus is on administering a parish, including the supervision of staff and parish committees, stewardship, and financial management. In the summer prior to their first academic year, students focus on evangelism and outreach, going door-to-door with church staff and parishioners, meeting their neighbors. SPM concentrates on the spiritual, liturgical and pastoral elements of the pastoral care of individuals and the community. The summer between their second and third year, the focus is on Spanish language and cultural immersion in Mexico or a Spanish-speaking parish, and between the third and fourth years, students serve for 10 weeks as deacons in parishes other than their teaching parishes.
Although integration between the classroom and parish ministry is the goal and purpose of this careful sequence of practicums and programs, integration continues to be a challenge, Sr.
Charlotte Berres, CSJ, associate director of pastoral formation commented. What stands out for him in his many field and parish experiences over the last four years are the opportunities he has had to connect with and minister to individuals whose lives have intersected with his. Soon the two men were regularly walking together and the man opened up about the pain of his recent divorce, his relocation in a new neighborhood, and his despair in starting over. Ly was able to be present with him, literally walking alongside him in his journey and encouraging him to see how God was at work in his life.
One of the things Ly has appreciated about his studies at Saint Paul are the efforts professors have made to bring the practical and experiential into the classroom. It helps to remove some of the fear and nervousness of the unknown and to apply the theoretical when we move into real-life situations. McKenzie, a graduate, is now solo priest at a changing parish on the East-side of Saint Paul. The World War II parish members are dying, and their children have moved away.
In their place have come immigrants and refugees from Southeast Asia, primarily Vietnamese and Hmong. Some of the new residents are Catholic, but prefer to go to ethnic parishes outside the neighborhood. The church runs a school K-8, students and a pre-school 70 children , but new residents struggle to pay the tuition.
McKenzie wishes he had had more training while in seminary in administrating a parish and running a parish school. McKenzie says that his summer assignments as a deacon in various parishes were probably the most essential for his learning how to be a priest. The assignments gave him practical, real experience in the rhythm of parish life, whether that was helping couples prepare for marriage, officiating at funerals, or assisting at mass.
But looking back, the biggest thing I would change [about my seminary education]: The very first time I spent an extended time in a parish was after I was ordained as a deacon, so that was in my third year. About Saint Paul Seminary The Saint Paul Seminary School of Divinity has a twofold mission: as a seminary, to prepare men for ordination to the priesthood of the Roman Catholic Church; and, as a graduate school of theology, to prepare women and men for service and leadership in the Church and society. Since its founding in , Saint Paul has ordained over 3, priests.
There are currently more than 80 seminarians from 17 dioceses, one institute of religious life, and one religious order in formation at The Saint Paul Seminary. In some schools, a deeper commitment to TFE along with some other precipitating factor s leads to an overhaul of the programmatic and curricular process of ministerial formation to deeply integrate classroom and context.
Often, because of their academic formation and because of the promotion and tenure requirements tied to academic productivity, faculty members are resistant to becoming more involved. So, in these cases, it was crucial that respected faculty leaders led the way and made the case for change. After all, with deeper integration of TFE, faculty must make room in the curriculum for new and different courses, share course design and teaching of various sorts with practitioners from contextual sites, and adjust pedagogical assumptions, among other substantial changes.
Such a commitment on the part of the institution to deep integration raises the profile of TFE, and often raises its leadership to a more central place of parity and power alongside other faculty. Moving to a more deeply integrative model entails a crucial shift in the accountability of the whole faculty to a different kind of formation for public ministry leadership.
Some key themes across these models include:.
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Rebuilding the engines while driving full speed is no mean feat, but for most existing seminaries it is the option before them if they wish to survive and even thrive. In addition, an in-depth alumni study found significant disconnect between the more traditional academic curricula and the challenging and diverse ministry contexts in which graduates found themselves working. After a failed curricular revision process in the mids, a new leadership team was formed in to again seek change.
Rather than merely reducing credits to make the programs more affordable, key leaders saw an opportunity to redesign core programs around leadership formation rather than academic, discipline-based learning. Membership was drawn from every division, including respected leaders from bible and theology. Two particular leaders were crucial, both from the Bible area: Joel Green, a well-regarded senior faculty member, became a champion for the changes—a crucial move for gaining wide faculty buy-in.
And Love Sechrest, a junior faculty member with extensive executive experience in the corporate world, led the new models work. Dramatic challenges face the faculty as they transition to these newly redesigned curricula. Like most faculty of theological schools, they remain organized by academic disciplines theology, Bible, history, missions although these silos no longer organize their shared work within the curricula. In fact, they currently have parallel structures—the long-standing departments divided by academic disciplines, and new interdisciplinary teams who design and lead the four integrative courses that focus on vocation.
A focus on practices—vocational and leadership—helped focus the rebuilding. Vocational practices include worship and prayer, community, and mission.
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Leadership practices, cleverly encompassing traditional academic areas, include interpreting, theologizing, ministering, and contextualizing. Traditional courses in Bible, history, theology, ministry and mission were recast and became less about mastering a body of knowledge and more about using classic disciplines for the sake of leadership in a changing global context for ministry.
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While reducing the overall credits dramatically, Fuller added a new backbone of four integrative vocational formation courses with the goal of forming agile leaders for a changing church and world. They arrive with a looser sense of vocation, unsure about direction, and in need of immersion in vocational discernment, spiritual practices, and self-assessment in conversation with peers and practitioner-mentors.
This course embodies—and launches—a whole curricular shift to focus on practices of vocation and leadership. In order to launch a conversation about change, Academic Dean Scott Cormode got the whole faculty to view the lecture by Clayton Christensen on the internet as a disruptive innovation in higher education. These partnerships allow for an ongoing grounding in real-world challenges. For example, a Latinx immigrant student working in a new-immigrant Korean Methodist church applied for funding to support a social justice internship project that mobilizes and trains mentors to provide college preparation for girls, helping them overcome significant obstacles.
With deep roots in orthodoxy and branches in innovation, Fuller is committed to forming Christian women and men to be faithful, courageous, innovative, collaborative, and fruitful leaders who will make an exponential impact for Jesus in any context.
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The program integrates hands-on ministry experience with learning and reflection in the classroom, where students, supervisors, and faculty come together to process and learn from the ministries and contexts in which students are engaged. Research and Enterprise at Otago Close. Learning and teaching Close. This history dates back at least to the early nineteenth century when the systematic study of the relationships between society, disease, and medicine began in earnest.
Nonetheless, certain common principles underlie the term:. Social and economic conditions profoundly impact health, disease, and the practice of medicine. Society should promote health through both individual and social means. In this essay we explore the origins of these concepts in nineteenth-century Europe and their subsequent development in Latin America, South Africa, and the United States.
While this brief essay cannot provide a comprehensive examination of social medicine, we hope it will suggest ways in which the historical experience of social medicine can shed light on some of the most vexing problems in modern health and health care. Although he was not the first to point out the links between society and health, the German physician, Rudolf Virchow, is considered by many to be the founder of social medicine. He was also keenly aware of the social origins of illness. Virchow identified social factors, such as poverty and the lack of education and democracy, as key elements in the development of the epidemic.
Artificial epidemics…are attributes of society, products of a false culture or of a culture that is not available to all classes. These are indicators of defects produced by political and social organization, and therefore affect predominately those classes that do not participate in the advantages of the culture. Cited in G.
These words seem prescient when we consider the AIDS pandemic. Social inequalities and disruptions have been central to the spread of the HIV virus. It is certainly one of the miracles of modern biomedicine that it was able rapidly to identify the causative agents of AIDS and to develop highly effective treatments for it. But it is a great outrage—and also characteristic of modern medicine—that most people who need the medications are denied access to them.
Why are AIDS patients denied the treatments they so desperately need? The answer is not really the cost of the drugs.