It is ironic that the one official seminary of a liberal church should be at the forefront of the move to reduce university faculty to peonage. Consider the direction that the TREC committee reports have taken, however, and contemplate their proposals to consolidate powers and reduce checks on those powers. This is how they want our seminaries to be run, and this is how they want the church to be run.
TREC's concern for getting things done is in plain conflict with the way church governance is set up to impede that. Voting by orders, consents to episcopal elections, the requirement to approve changes to the liturgy in successive general conventions: these are all mechanisms which slow change in the cause of greater review and consensus. Everything TREC has proposed about changing governance is in the cause of allowing action the face of objections. There's something almost Randian in their faith in forceful management, as though the Very Rev. Howard Roark and the Rt. Rev. John Galt are going to save the church once they have all those impediments to their free reign removed.
Those of us who still remember know this to be the antithesis of Anglican praxis, which of old tended indeed toward the anarchic, yet still grounded in a stubborn, charitable, practical center. We still have yet to see an ecclesiology or missiology expressed from TREC, whose language is rooted in business management. They seem to have no idea of what the business of the church might be, and indeed this amnesia seems to be a disease so widespread at the upper levels of the church as to nearly doom us. To me (and to my young adult children) it seems stupidly obvious that if the business of the church has no religious object, then there is no reason to be involved in its business, and no reason to attend to a pale non-worship of the oft-renamed god of the upper middle class intelligentsia.
It all keeps coming back to recollection and repentance. I do not know the circumstances or the precise substance of the dean's remarks, and to some very large degree I do not care. What I do care about is the mentality where he comes in to unilaterally upend the spiritual life of the place to no clear purpose. I do not care whether he is empowered to do so (and there is plenty of complaint that this is not how this is done in academia, anywhere); appeal to the raw exercise of power is not something I find in the New Testament. It of the same destructive ilk as the currently fashionable theory about how the interim is supposed to come into the parish and shake things up so as to make it easier for the new rector to impose his regime on things. My experience after four of these transitions is that more humble respect of the traditions and character of the parish would result in a stronger congregation instead of one weakened by the dispersal that is the result of such deliberate disruption and disregard. I have to think the same holds true for our seminaries, but more so; reducing them each to theological and liturgical Laodiceas is the road to having their graduates spewed from the mouth of anyone seeking the savor of Godly spiritual food.
No, what needs to be done is to remember what being Anglican entailed, and turn back to it, rather than to look to schemes whose hidden premise appears to be that we need to become less what we are as fast as possible.