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Expanding Learning in Clergy Leadership Formation in an Anglican Church Province in Southern Africa: a Critical Realist Study

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Expanding Learning in Clergy Leadership Formation in an Anglican Church Province in Southern Africa: a Critical Realist Study Expanding Learning in Clergy Leadership Formation in an Anglican Church Province in Southern Africa: A Critical Realist Study A thesis submitted in fulfilment of the requirements for the degree of DOCTOR OF PHILOSOPHY of Rhodes University by PERCY CHINGANGA February 2019 ACKNOWLEDGEMENTS I extend my heartfelt gratitude to the Archbishop of Cape Town and Metropolitan of the Anglican Church of Southern Africa, the Right Revd Dr. Thabo Makgoba, the Office of the Archbishop of Cape Town, USPG, Hope Africa and The College of the Transfiguration for exposing me to the possibilities of embarking on a study of this nature through involving me in a partnership research initiative whose goal was to establish leadership development needs in ACSA. It was on the basis of that ground-breaking research programme that this study was conceptualised and developed. In addition to the above, I run short of words to measure my indebtedness to the generosity extended to me in the form of material and spiritual support from Archbishop Makgoba and all the personnel who represented the above-mentioned organisations in the planning and management of the research processes which culminated in the success of this study. Thank you to College of the Transfiguration Council for allowing me to go on sabbatical leave for the purposes of this study. A huge thank you also goes to my colleagues on the teaching staff and support staff at College of the Transfiguration for their unwavering encouragement and support throughout the course of the study. I also extend a big thank you to Mr. Tom Linthicum, a colleague who partnered me in the ground-breaking research programme and also did some of my teaching at College of the Transfiguration; Mrs Dorothy Linthicum, who held the fort on my behalf in the College of the Transfiguration academic, spiritual and ministerial formation routine in the duration of the ground-breaking research programme. Your generosity of time and expertise – not to mention your friendship, will forever be appreciated. The many interactions which I did with diocesan personnel, clergy and laity in pursuance of the goals and objectives of the ground-breaking research programme which led to this study could not have been possible without the support of the consulted diocesan bishops and their administration personnel, Deans of Studies, clergy and laity requested to be part of the consultations, interviews, focus group discussions and Change Laboratory Workshops. I therefore thank each and every individual who made an input towards the realisation of this study in their different capacities at the different phases of the research process. ii In addition to the above, I cannot begin to imagine how I would have managed to strive towards balancing participant perspectives on clergy leadership formation in ACSA without the input of key structures in ACSA in the area of theological education, spiritual and ministerial formation, namely, Advisory Board on Theological Education (ABoTE), College of the Transfiguration (staff and students), Training for Ministry (TfM) and Hope Africa. I thank you all from the deepest part of my heart for your selfless commitment to add value to the goals and objectives of this study. Prof Hennie Van Der Mescht – thank you very much for your support and encouragement over all the years that we have worked together. You were a pillar of strength throughout the whole journey, particularly in those times when it felt like I had reached a dead end in the research processes. Thank you to Nikki Watkins for assisting with proof-reading and formatting the thesis document. To my family: Tendai, Blessings and Tatenda, this study is dedicated to you for your forbearance, love and encouragement over the many years that I spent most of my time on this study which left me with very little time for the family. iii ABSTRACT The focus of this study was to investigate the kind of learning that happened when participants involved in clergy leadership formation programmes and activities in the Anglican Church of Southern Africa (ACSA) engaged in their responsibilities as a collective. Further, the research sought to explore collaborative and transforming practices in ACSA clergy leadership formation programmes and activities which could be expanded through learning. The study is premised on an investigation of the historical foundations of Christian leadership formation processes which sought to establish clergy leadership formation models relevant to ACSA (the context of the study) from inception (1848) to date (2017). This entailed investigating how the developments which have happened in the church from its inception in the New Testament times through the Medieval and Reformation periods, have contributed to the emergence of distinct Christian leadership formation models which have formed the basis of clergy leadership formation in ACSA. Accordingly, the study highlighted key issues relating to clergy leadership formation which are discernible in the different historical phases of the life and work of the church with the objective of establishing how ACSA, through expansive learning, could transform her current clergy leadership formation model(s) towards collaborative and transforming practices. The concept of expansive learning, drawn from Cultural Historical Activity Theory (CHAT), was used in the study as a methodological tool to create an environment where research participants (formators) from several dioceses would engage in collective work activities which would surface contradictions relating to how clergy leadership formation programmes and activities were understood and facilitated in ACSA. In response to the surfaced contradictions, the study engaged research participants in Change Laboratory Workshops whose goal was to transform the organisation (ACSA) in two particular ways: empowerment of participants (formators) with conceptual tools relevant to their responsibilities in clergy leadership formation programmes and activities in ACSA, and improvement of organisational cultural practices, that is, the manner in which ACSA ought to conceptualise, design, plan, facilitate and manage clergy leadership formation programmes and activities. The latter brought into the discourse the need for participants (formators) to select and employ methodologies, methods, approaches and resources relevant to the southern African context iv where ACSA is located even though the study also acknowledged the influence of other Anglican Church contexts on what happened at the local level. In order to decipher meaning out of investigated phenomena about clergy leadership formation in ACSA, the study employed the critical realist “underlabouring” philosophy advanced by theorists such as Bhaskar to surface underlying mechanisms that exist at the level of the “real” in order to understand the causes of particular events and experiences as they manifest in the “actual” and “empirical” domains of the world, ACSA in the case of the study. In particular, the study engaged critically the opinion deliberated by critical realists concerning the interplay between structure and agency in relation to the responsibilities of the research participants (formators) in ACSA clergy leadership formation programmes and activities. For instance, the study had an interest in investigating why bishops (principal formators in ACSA) exercised their episcopal authority in the manner they do and why individual formators were concerned about particular issues which relate to the facilitation of clergy leadership formation in ACSA (agential reflexivity/subjectivity). The study observed that, in the case of diocesan bishops, critical realists would argue that, by virtue of the authority which comes with their responsibilities (agency), they have the power to influence transformation of practices in clergy leadership formation in ACSA at any given point in time. The flip side of the discourse was also taken note of: that some bishops, for reasons known to themselves and their predecessors, are often reluctant to embrace new ideas relating to clergy leadership formation practices in their dioceses. Further, through critical realist lens, the study concluded that Canons, Vision and Mission statements, Acts, and structures such as Synod of Bishops, Provincial Synod, ABoTE, Cott, and TfM structurally shape ACSA, thus providing the organisation with a stable ontology which ought to direct, regulate and control the manner in which clergy leadership formation programmes and activities were conceptualised, designed, planned, facilitated and managed. As such, the study had an interest in establishing what would happen, in relation to clergy leadership formation practices in ACSA, when these structures would have been activated? Beyond that, in view of the goal of the study, it was enquired how expansive learning processes could be helpful in responding to the research findings towards exploring collaborative and transforming clergy leadership formation practices in ACSA. v Drawing from the conceptual framework which was carved in the study on the basis of the theoretical tools (critical realism and educational leadership theory) and methodological tools (CHAT orientated concepts) undergirded by the Vygotskian theorisation of human consciousness development, the study concluded that clergy leadership formation is a collaborative activity which calls for the recognition, appreciation and utilisation of available expertise in ACSA and provision of a platform where participants (formators)
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