564 Theology Today

In particular, the concept of resurrection forces us to ask about natural

processes when we are no longer subject to death. At present, the only
nature we know is evolutionary in character, wherein matter and energy are
so related that death of some living entities is necessary for new living
creatures to emerge. "The 'matter-energy' of the world to come will
certainly have to be radically different in its physical properties," writes
John Polkinghorne. "In our world, the cost of the evolution of novelty is
the certainty of its impermanence. If the world to come is to be free from
death and suffering, its 'matter-energy' will have to be given a different
character. There will have to be a discontinuous change in natural law....
In Christ there is then a hope for matter as well as for humanity."
One of my own concerns since the 1970s, when the world's ecological
-crisis prompted a new global consciousness, is the connection between
_eschatology and ethics. It seems to me that the Christian promise of a
coming new world order—the coming of the kingdom of God and the new
creation—is the source of visions for a new future, a healed or redeemed
future. Such a vision is by no means a sedative, but rather a stimulus to
global ethical action. Fortunately, these authors are similarly committed to
a transformatory ethic. William Schweiker puts it this way: "To live the
new creation is to dedicate one's life to combat all that unjustly demeans
and destroys life out of a profound love of life and in the name of divine
goodness. It is even to love the enemy."
Finally, we must ask: Why should theologians bother to enter into
conversation with scientists? The answer has to do with the truth question.
Science at its best and theology at its best are dedicated to truth. Scientists
and theologians may not be able in the near future to agree on how to think
about the future of our cosmic home. Yet, the dialogue warrants serious
support because of agreement on a commitment to truth. "Good research,"
says Nobel Laureate Barbara McClintock as cited by Janet Soskice in her
chapter, "requires a disposition to hear what the material has to say." Good
theology, like good science, listens to what the material says, whether the
material speaking is the natural world or God.

TED PETERS
Pacific Lutheran Theological Seminary and Graduate Theological Union
Berkeley, CA

Reenvisioning Theological Education:

Exploring a Missional Alternative
to Current Models
By Robert J. Banks
Grand Rapids, Eerdmans, 1999. 268 pp. $20.00.

Change! That is a primary dynamic in society, churches, and institutions

today. The world of theological education is no exception. Change is rapid,
566 Theology Today

consistent, challenging, and sometimes overwhelming. Robert Banks be-

gins his analysis of the issues and context of theological education by
focusing on the "Changing Theological Education Scene Today." He
describes changes in student composition, expectations, educational ap-
proaches, resources, and governance. Banks follows this with a succinct
review of the theological education debate of the past fifteen years,
reviewing three models ("classical," "vocational," and "synthetic") and
concluding with summary responses to the debate.
Banks is looking to and for a missional model and foundation for
theological education. His preparation for introducing the model is a
description of biblical approaches to ministry and mission, drawing impli-
cations for theological education today. His introduction and description of
a missional model is compelling and convincing. He envisions a theologi-
cal education project that isfield-basedand involves a significant measure
of doing what is being studied. It is an educational process that moves
beyond spiritual formation to missional action, from the language of
spiritual disciplines to the language of discipleship. This is a model that
involves a radical contextualization of theological education deeper than
the usual conversation about joining theory and practice. It is a model
based on missional identity as the core of theological education.
Robert Banks is an Anglican from Sydney, Australia. He has been
shaped by and represents an evangelical approach to theological education.
He is a realist who knows that the context and culture of theological
education has changed. Instead of settling for clear demarcations among
three circles of theological education (residential, extension, and distance
learning), he calls for a blending of the three with a missional focus and a
sense of the life stages of learners and of the missional needs of the church.
Banks is also realistic about the financial and personal constraints that
mitigate against institutional reform within seminaries. However, he sug-
gests approaches and strategies that can help institutions of theological
education move into a missional model and experience.
This is an important book for theological education. Banks is successful
in three significant ways. He gives a necessary overview to the conversa-
tion and debate surrounding theological education during the past several
years. He looks to scriptural cues for understanding mission and develop-
ing leadership for mission. He presents a new missional vision for the task
of theological education, complete with suggested approaches and strate-
gies. Banks consistently calls for missional awareness and commitment
from those who are responsible for shaping theological education. This is a
book of new vision, full of hope for the task of theological education, for
the mission of the church, and for the development of leaders for that
mission.

JAMES B. LEMLER
Seabury-Western Theological Seminary
Evanston, IL
 ^ s
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