Presented at the Pathways Coordination Event and Expo, June 18, 2024, Atlanta, GA.

In consultation with:

Marie Pitt-Payne, Academic Dean, Mundelein Seminary

David C. Wang, Penner Chair for the Formation of Emotionally Healthy Leaders, Fuller Theological Seminary

Synopsis

Human formation implies a holistic approach to educating and preparing the total human being for religious leadership – inclusive though also transcending cognitive learning and training. In a recent Pathways for Tomorrow facilitated conversation, gathered an ecumenical group of colleagues gathered to explore the importance, complexities, and challenges in of forming the entire whole individual person across a diversity of diverse student backgrounds and educational delivery contexts (e.g., online, in-person, and hybrid).

Key Takeaways

1. Human Formation: The Critical Role of Anthopolgy in Pedagogy

In 2018, the Association of Theological Schools (ATS) concluded a four-year research project exploring educational models and practices. This study, conducted through 18 peer groups and involving 90% of member schools (Tanner, 2018), revealed an unexpected theme: the recurring emphasis on student formation. Facilitators noted the importance of prioritizing “the formation of persons as much as the development of knowledge and skills” (Graham, 2018), signaling the need for a person-centric pedagogy. The implications of this realization were incorporated into Standard 3 of the “once-in-a-generation” redevelopment of ATS Commission Standards of Accreditation in 2020:

Generally corresponding to the fourfold dimensions of formation in the Roman Catholic Program for Priestly Formation, (intellectual, pastoral, human, and spiritual), but utilizing different language and concepts drawn from the particular theological traditions of the schools, there is widespread agreement on the necessity of four dimensions and the need for better balance between them (Graham, 2018, pp. 1-2).

The fourfold dimensions of formation outlined in the Program for Priestly Formation (PPF) for Roman Catholic seminaries across the United States reflect a vision articulated by John Paul II in Pastores Dabo Vobis (I Will Give You Shepherds, 1992). This vision, rooted in a more comprehensive Biblical anthropology, draws from a person-centered interpretation of the two creation accounts found in the Book of Genesis chapters 1-3 (2006/1997).

In Genesis 1, humanity is presented as being created in the image of God, emphasizing the objective truth of human dignity. Genesis 2 and 3, however, provide the subjective and affective dimensions of the human experience as reflected in the awareness that “it is not good for man to be alone.” In this, John Paul II evokes a greater understanding of personhood, moving beyond the traditional philosophical understanding of humans as “rational animals,” whose humanity is defined by intellect and will. A more adequate anthropology demanded that in addition to the possession of intellect and will, the possession of a heart (interiority) and a call to interpersonal communion (not being alone) was essential to personhood. According to this account, creation is viewed as the original gift of love from the Trinitarian God and all persons created in the image of God bear within themselves, and find fulfillment in, this capacity for self-gift in love expressed through interpersonal communion.

The pedagogical implications of this anthropology challenge theological educators to transition from a content- or skills-based educational model to a person-centric model. How is it possible to integrate interiority in a formation process that identifies its summit as the capacity for interpersonal communion? To that end, human formation addresses the interior life of the student, including psychological background, family and relational history, challenges with shame or fear, etc. Access to counseling is provided.

The PPF outlines this human formation in three ongoing phases: self-knowledge, self-possession and self-gift. Faculty, known as “formators,” are trained to guide students in this process.

• Self-knowledge involves reflective engagement with others, enabling students to understand themselves better and uncover challenges to self-possession and self-gift.
• Self-possession is the ability to maintain a secure sense of personal identity in relationships, developed through the integration of knowledge and experience.
• Self-gift is expressed in mature affectivity, fostering loving relationships through self-knowledge and emotional maturity.

A notable pedagogical innovation in this process is the use of simulations¹ to deepen interpersonal learning. The human formation journey is inherently challenging and time-intensive, requiring an atmosphere of trust. In this environment, student vulnerability is respected, their inherent goodness is affirmed, and faculty themselves commit to ongoing, authentic, and vulnerable formation. This shared pursuit of interpersonal communion forms the foundation of this educational model.

2. Empirical research highlighting the importance of human formation

Elaborating further on the human formation process, John Paul II (1992) explained that “the human personality of the priest is to be a bridge and not an obstacle to others in the meeting with Jesus Christ, the Redeemer of the human race.”  This suggests the necessity of a formation process rooted in an adequate Biblical anthropology – one that incorporates the particularities of an individual’s interior and interpersonal life alongside their intellect and will. Such a process not only supports but is crucial to the fulfillment of a Christian leader’s primary calling.

It is in and through the particularities of one’s human personality (which are profoundly shaped by life history, context, culture, and our intersectional identities) that the presence of Christ is manifested in the Christian leader. This understanding aligns with a global ecumenical research grant project, funded by the Templeton Religion Trust, to explore this topic further (see here).

Therefore, the formation process should not be understood as a one-size-fits-all phenomenon in which individuals, over the course of becoming more and more like Christ, gradually lose the distinctives of their personalities to conform to a standardized religious model. Instead, the process of becoming more Christ-like is also paradoxically the process through which we become more ourselves – par excellence. 

This perspective raises an important question: To what extent might theological education adopt a more person-centric pedagogy to foster self-knowledge, self-possession, and self-gift? Recent large-scale ecumenical and empirical research studies into the formation of seminary students suggest potential headwinds.

A notable study conducted by Jankowski, Sandage, Wang, and Hill (2021) examined response patterns (across 17 constructs related to religious practice, spiritual formation, and emotional well-being) among a large sample of seminary students. These students were enrolled in more than 18 ATS seminaries representing Roman Catholic, Mainline Protestant, Evangelical, and Orthodox traditions. The researchers aimed to determine to what extent subgroups of seminary students might cluster together based on how they responded to survey questions designed to assess various aspects of their spiritual and human formation, such as their perceived closeness to God, virtues such as joy and gratitude, as well as more difficult experiences like spiritual struggle, anxiety, and shame.

The study identified the most common response patterns, encompassing more than 85% of the participants:

1. A profile consistent with someone who is either hiding or lacking in self-knowledge: Students in this group scored very high in flourishing measures, very low in struggles, and had the highest scores in impression management
2. A profile reflecting conformity driven by fear of rejection or abandonment: These students appeared to shape their behavior and responses to align with others' expectations, potentially out of fear of being excluded or judged.

These findings bear profound implications on formation within the context of theological education and underscore the importance and challenges inherent in human formation.

In response, our Pathways gathering explored in depth the question: How can we effectively form people who may be hiding, lack self-knowledge, and/or are prone to conform themselves to fit the expectations of others out of fear of rejection or abandonment? Furthermore, to what extent might these tendencies be present among faculty and staff in theological institutions? 

Aside from a few exceptions (e.g., Hydinger, Sandage, Wu, Stein, & Wang, 2023), the formation of seminary faculty represents a notably understudied area. Indeed, the working out of these questions is of central importance to the mission of theological schools and will require sustained effort, collaboration, and shared vision.

References

Graham, S. (2018). Educational models and practices in theological education: Summary reflections on final peer group reports. Association of Theological Schools. Retrieved from https://staging.ats.edu/uploads/resources/current-initiatives/economic-challenges-facing-future-ministers/emp-peer-group-reflections.pdf

Hydinger, K. R., Sandage, S. J., Wu, X., Stein, L., & Wang, D. C. (2023).  Compassion and humility as predictors of justice and diversity commitments among seminary faculty. Pastoral Psychology, 72, 169-185. https://doi.org/10.1007/s11089-023-01058-y

Jankowski, P. J., Sandage, S., Hill, P. C., & Wang, D. C. (2021). Relational spirituality profiles and flourishing among emerging religious leaders. Journal of Positive Psychology. https://doi.org/10.1080/17439760.2021.1913637

John Paul II. (1992). Pastores Dabo Vobis [Post-synodal exhortation]. Retrieved from https://www.vatican.va/content/john-paul-ii/en/apost_exhortations/documents/hf_jp-ii_exh_25031992_pastores-dabo-vobis.html

John Paul II. (2006/1997). Man and woman, he created them: A theology of the body (trans. Waldstein). Boston, MA. Pauline Books and Media.

Tanner, T. (2020). Once-in-a-generation motion to occur at ATS biennial meeting. Colloquy Online. May 2020. Retrieved from https://www.ats.edu/uploads/resources/publications-presentations/colloquy-online/once-in-a-generation-motion.pdf

United States Conference of Catholic Bishops. (2006). Program of Priestly Formation (5th ed.). Washington, DC: United States Conference of Catholic Bishops.

¹See the Pathways for Tomorrow project from the University of St. Mary of the Lake Mundelein Seminary in the feature article, "Compassion Play," by Mark Kelly, In Trust magazine, Spring 2024 issue. Click here to read article.