Tribute to Michael J. G. Pahls (1971–2019)

Abstract

Tribute to Michael J. G. Pahls (1971–2019) Brian D. Robinette In his 2015 address to the Second International Congress of Theology held in Buenos Aires, Pope Francis spoke passionately of the need to overcome the opposition between theology and pastoral ministry. Occasioned by the 50th anniversary of the Second Vatican Council's conclusion, the pope outlined three marks of the theologian that are crucial to fulfilling this aim. First and foremost, the theologian is filiated. He or she intimately knows the people of the church, their language and customs, their histories and traditions, their roots. Secondly, the theologian is a believer. Nourished by a source experience of Christ's love, he or she shares in Christ's own filiation with the Father through the Holy Spirit. Thirdly, the theologian is a prophet. Alert to the ways tradition can become obscured, misdirected, or alienating for persons within and beyond the church, the theologian exercises a prophetic role by engaging in loving critique so that the tradition may be vivified by God's surprising future. In this way, the theologian responds to the eschatological hope to which the entire church is called. In offering this tribute to Michael J. G. Pahls (1971–2019), I can think of no better way to summarize his life and work than by highlighting these characteristics of the theologian. Readers of this journal will know (or will come to know) of Michael's significant contributions to the study of John Henry Newman, whose recent canonization reminds us of the exemplary degree to which these characteristics were exhibited in him. Like his theological hero, Michael richly embodied the vocation of an ecclesial theologian, one whose scholarly acumen and pastoral sensibility were drawn together in closest unity for the ongoing conversion of the church. Conversion is a strong theme in Michael's scholarship because it was a strong theme in his life. Born in Anderson, Indiana to a Catholic household, Michael became involved in a Pentecostal worshipping community as a young adult and eventually studied theology and ministry at Central Bible College in Springfield, Missouri (now Evangel University). Intellectually restless and electrified by his wide-ranging reading in philosophy, biblical hermeneutics, and church history, Michael found himself drawn to the Reformed tradition where he could more thoroughly integrate pastoral practice with his growing theological learning. After obtaining a Master's of Divinity at Trinity Evangelical Divinity School in Chicago, where he studied with Dr. Kevin Vanhoozer, Michael served as a pastor-theologian in the Reformed Church of America for several years in the Chicago area. Greatly enriched by his pastoral work, Michael still felt ecclesially restless on account of his growing liturgical sensibilities. Already quite active in local [End Page 181] ecumenical dialogue, Michael's adventurous reading in church history, systematic theology, and sacramental theology drew him closer to the wellsprings of the Christian liturgical tradition, leading him to seek ordination in the Anglican Communion. Around this time Michael also began doctoral studies in historical theology at Saint Louis University, where he would write his dissertation under the supervision of Dr. Kenneth Parker. With a strong affinity for Newman's account of doctrinal development, as well as the future saint's public journey of conversion, Michael would eventually write on Newman's account of the theologian's prophetic role in a dissertation entitled, School of the Prophets: John Henry Newman's Anglican Schola and the Ecclesial Vocation of the Theologian. Just as Newman's conversion to Catholicism displays an intimate relation between theological reflection, pastoral practice, and collegial debate—all of which are hallmarks of the schola theologorum as conceived and promoted by Newman—so too would Michael's breadth of inquiry, his extensive ministerial experience, and his years-long conversations with friends and colleagues lead him to reclaim the Catholicism of his youth. Unsure of when (or whether) he would be able to resume his work in ordained ministry, Michael, along with this family, would be confirmed in the Catholic Church and there find an ecclesial home. While suspending his abilities to serve in ordained ministry was personally very difficult—a deferment he explicitly understood in eschatological terms—Michael was able to teach and research...