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A lot depends on whether you are talking about theological education or training for ministry.

It is perfectly possible and reasonable to draw up a list of outcomes for a priest doing the Proskomedia, for example. Many Liturgy books have a diagram showing everything arranged on the diskos, and you can specify outcomes for each step -- in fact the rubrics often do.

That is a good example of where outcomes-based education is reasonable and applicable.

But in my discipline, missiology, specifying outcomes is extremely difficult, because it depends on value judgements. I can usually tell after reading the first paragraph of a student essay what mark I will give at the end, but specifying the outcomes is impossible, except in the most fatuous and generalised way. The outcome is that the student writes a coherent well-argued essay on the given topic. But that is just a ponderous restatement of the obvious.

For what it's worth, "outcomes based" criteria are also inconsistent with an education worthy of the name. They try to make a science of education, making it a manufacturing process in which the student is a product that must pass through a quality assurance process to verify that he produces the correct values on a long list of variables of interest. This is a lifeless shadow of the education in which teacher and apprentice practice communion over a subject the teacher knows and loves (which is, after all, much more how parents raise children and the Church raises saints).

Of course the abandonment of "outcomes" for "dispositions" (like "curiosity" or "openness" or, in my circles, "critical thinking") or more nebulous criteria places faculty in the pride-gratifying role of "thought police" while releasing them from accountability for the job they do.

I think there is confusion sometimes about the difference between the Church running a highly regarded academic institution and the Church needing and valuing highly regarded academics.

Valuing a given skill or ability - even needing it for the good functioning of the church - is not the same as needing to be the one to provide the necessary training in that skill or ability. The Church needs good accountants and architects, but the Church need not be in the business of founding and funding accounting and architecture schools of its own.

Excellent questions (at least the ones I understand - some allude to procedural issues I'm not familiar with).
I'm happy that Orthodoxy has well-credentialled scholars from accredited schools, but there's no real fellowship possible between those who see theology as an academic discipline that can be, in theory, mastered by an atheist, and theology as the Orthodox Church understands it.
Perhaps the latter can't be taught in an institution at all, but it's likelier to be advanced by an institution that hasn't consciously re-made itself to get a seal of approval from those whose view is the former.

Father, bless. These are excellent questions. As one who has a Masters of Divinity, and wonders about the worth of such an endeavour, they're, to me, especially important.

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