DEEPER LIFE BIBLE CHURCH IN-SERVICE TRAINING METHOD OF THEOLOGICAL EDUCATION

An examination of in-service training method of delivery of theological education with

particular reference to the Deeper Life Bible Church.

INTRODUCTION

Deeper life Bible church is one of the fastest growing churches in West Africa. The church has

grown out of the work of Deeper Christian Life Ministry. But both these organisations are

referred to as Deeper Life. It was founded in Nigeria in the year 1973 by W. F. Kumuyi. It

started in his home in Lagos as a Bible study group with fifteen members. By 1988, it had grown

into a church with a congregation of more than 50, 000 members. The Deeper Life Bible Church

has over one thousand congregations in and beyond Africa (See Isaacson, 1982, p. 17). W.F.

Kumuyi now pastors the central headquarters church which has a single congregation of about

100,000 members in Gbagada, Lagos. For effective pastoral care the church is divided into

various geographic districts, areas and zones and people attend services according to which zone

they live in. As the church began to numerically increase, the need for trained leaders was

inevitable in order to measure up with the explosion numerical growth. For instance, in 1983 the

headquarters church in Lagos had already been divided into eighteen zones, each with zone1

leaders and assistants. The zones were sub-divided into areas under the leadership of area leaders

and assistants. Areas were further sub-divided into home caring fellowships (see Building the

body, volume 1)2. Home caring fellowships comprised of between ten to fourteen members.

Home caring fellowship leaders and assistants were given pastoral responsibility over the

fellowships. When a fellowship group grew to fifteen members, it was divided into two

fellowships. The original leader took half of the members (about seven) to continue leading

them. The remaining half of members (about eight) remained in the same place with the assistant

as the new leader. The age range of the members of the church is mostly those in their twenties

1 Zone leader is a person invested with responsibility to oversee a zone.

2 Building the body is a publication of the Deeper Christian Life Ministry. The Deeper Life Bible Church is a ministry under the Deeper Christian Life Ministry.

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to forty five, although some older people are also members. From year 1973 to date this church

has spread all over Africa and beyond.

The purpose of this project is to carry out an examination of the in-service training

method of delivery of theological education with particular reference to the Deeper Life Bible

Church in Africa. Merits and demerits of the in-service training method of theological education

as practiced by Deeper Life Bible Church will be investigated and analysed. After which an

assessment of merits and demerits of other methods of delivery of theological education will also

be done, namely; institutionalised theological education, theological education by extension,

academised theological education, and apprenticeship method of theological education. Finally, a

conclusion based on the investigation and analysis in will be drawn.

The Deeper Life Bible Church has been chosen for examination for two reasons; the first

reason is that since the church was founded, it has employed the in-service training system of

delivery of theological education to train and equip leaders/pastors for the work of its ministry

and church. Paradoxically, the in-service training method has managed to produce church leaders

to much up with the explosion growth of the church. The second reason is that the Deeper Life

Bible Church is involved in Church planting in Africa as well as sending missionaries to other

continents of the world. The Deeper Life Bible Church strategically and practically utilises

worker’s retreats, worker’s conferences and worker’s weekly training programmes to train its

leaders/pastors as well as to enhance progression of the work.

DESCRIPTION OF IN-SERVICE TRAINING METHOD OF THEOLOGICAL EDUCATION

In-service training is a system of pastoral training based on observation and imitation. Its

purpose is to prepare believers, mainly leaders for the role of a special ministry in the church.

The trainee must have a sense of God’s call to ministry and proof of that calling throughout the

stages of a very long process. The selection of trainees into ministry is based on a trainee’s

gifting of the Holy Spirit. It draws its candidates from the widest possible field, for instance, any

member of the church can become a pastor, even if he is converted at an advanced age. This

method of pastoral training gives members a sense of collective responsibility, drawing everyone

into evangelism. It also motivates the spreading out of churches and produces pastors who are

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the genuine expression of the congregations since they do not differ from the membership either

socially or culturally. This system of ministerial training was employed by the Methodists.

Mulholland (1976, p. 7) states:

In the United States a century ago the most common path of special ministerial preparation among

the Methodists was not primarily a matter of formal education. Methodists’ theological education

was in-service training. Despite the extensive travelling required to cover their circuits, Methodist

preachers were expected to study five hours each day and were provided with a list of specified

theological works of high quality to be read. In many cases reports and examinations were required.

PREPARATORY ACTIVITIES IN THE “IN-SERVICE TRAINING” SYSTEM OF THEOLOGICAL EDUCATION

Deeper life Bible church employs the in-service training system of delivery of theological

education to train leaders and pastors for its work for the ministry and the church. This

leadership training starts in a home caring fellowship. For effective training as well as productive

fellowship the church has provided a format for home caring fellowships. The trainee is trained

through involvement in different areas of ministry within the home fellowship. (See format of

the home caring fellowship p. vii).3 For the organisational chart of the home caring fellowship,

see diagram below.

THE HOME CARING FELLOWSHIP LEADER

The trainee starts as an assistant house caring fellowship leader and learns from his mentor how

to lead the members in prayer, choruses and how to give testimonies. He also learns how to lead

Bible discussions. Furthermore, the trainee is taught the importance of confidentiality, keeping

personal matters that are shared in the fellowship in strict confidence. He learns how to preach,

how to evangelise and how to carry out house to house evangelism. He also learns how to set

goals for evangelism. At the end of the fellowship he asks members to support him to achieve

those goals. For instance, he can set for himself a goal of witnessing to one person every week

and invite the person to attend the fellowship. He gives permission to the fellowship members to

hold him accountable. In addition, he learns how to visit his home caring fellowship members in

their homes and share the love of Christ with them. When his house caring fellowship increases 3 Format of the home caring fellowship is a home caring fellowship outline in the Building the body booklet, a publication of the Deeper Christian Life Ministry.

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numerically to more than fourteen members the group divides into two. The original leader takes

half of the members to a new location. The remaining members continue in the same place with

the former assistant as their new leader. When house fellowship members are about fifty, he

becomes a leader over the leaders that are leading in ten home fellowships in his area.

THE AREA LEADER

When he becomes an area leader he assumes a supervisory role over the ten leaders who are

leading the home caring fellowships in his area. He also trains the leaders under him as well as

supervises the work in the ten house caring fellowships. One of his supervisory duties is to see

that the leaders in the house caring fellowships hand in reports to him every week so that he can

monitor their progress or regress as the case may apply. He can also monitor from the reports if

there are any cases which need his or the pastor’s immediate attention. Thus, be in a position to

help in time. He also writes and submits his own report depending on the information on the

reports he has received, to the leader above him who in this case is a Zonal leader.

THE ZONAL LEADER

When he succeeds as an Area leader he becomes a leader over fifty homes and assumes the

responsibilities of a Zonal leader. He becomes a trainer of house caring fellowship leaders under

him and also supervises theme. He continues to visit the members in the house caring

fellowships under him. At this position, he is also given some responsibilities at the central

church during the main services. He is asked to lead the service or lead in intercession before the

preacher comes to deliver his message for that day. When he performs well as a Zonal leader the

trainee rises on the ladder of responsibility and leadership to become a District coordinator.

THE DISTRICT CO-ORDIANTER

A District comprises of hundred home caring fellowships. The student continues to learn how to

supervise and coordinate the work of more than hundred homes. He also attends to reports

submitted to him weekly from the leaders over the homes. The reports give the leader an update

on how things are going on in the house caring fellowships. He continues to visit the members,

trains others, organises and takes meetings so that he stays in touch with other leaders under him.

He also checks on their progress as well as sees to it if there are any problems that need to be

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attended to. He prays and consults other leaders above him to provide solutions. He also

encourages and motives the other leaders to keep on even when there might not be much

progress in their home caring fellowships. The leaders work very hard to keep the fellowships

going and it needs a lot of praying and it takes time before they can see good results. A District

co-ordinator coordinates the work of the whole district which normally comprises of House

caring leaders, a zonal leader, and area leaders. At this point the District co-ordinator is able to

handle the work of a pastor in a local congregation. He also organises planning meetings with the

leaders under him and reports to a pastor who overseers a whole church.

DEEPER LIFE BIBLE CHURCH ORGANISATIONAL CHART

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THE REGIONAL CO-ODINATER/PASTOR

The regional pastor supervises churches in different branches in his region. He also pastors a

congregation of his own. The regional pastor trains pastors and all the other leaders under him.

He also helps to plant more new churches in his own region and chooses pastors over those new

churches that are born. These pastors will normally come from men who were assisting him in

his own congregation, those he has been training for the pastorate. He organises retreats,

evangelistic missions and regional conferences for the churches under his region. A part from

weekly leadership training that is held by each church, the regional pastor yearly plans for and

holds leadership training retreats for all the men and women leaders in his region. He also 6

Deeper Life Bible Church (Local congregation)

Pastor

District

District coordinator

Zone

Zonal leader

Zone

Zonal leader

Area

Area leader

Home caring fellowship

Leader

Area

Area leader

Home caring fellowship

Leader

District

District coordinator

Zone

Zonal leader

Zone

Zonal leader

Area

Area leader

Home caring fellowship

Leader

Area

Area leader

Home caring fellowship

Leader

compiles a regional report which he sends to the leader above him. The regional

coordinator/pastor is answerable to a National Overseer whose duties comprise overseeing the

work of a whole country.

THE NATIONAL OVERSEER

The National Overseer is a leader for a whole nation. He has a congregation which he leads

despite the load of overseeing the work of the nation. Some of his duties are, to constantly visit

regions under him, organise and hold national leadership conferences as well as retreats. He also

attends national board meetings of the church with some few chosen pastors/leaders. He also

meets with the other leaders and plans, strategizes and renews the vision of the churches in all

the regions together with all the other leaders. One of his duties is to also encourage and motivate

the regional pastors in their work. Furthermore, he is supposed to hold prayer meetings when he

can pray with the regional overseers and discuss the progress of the churches with the other

leaders under him. He compiles quarterly reports about all the work in that nation, some of his

information is taken from the monthly reports he gets from the Regional overseers in that nation.

The National overseers are answerable to the founder who is the General Superintendent of the

whole work in Africa and abroad.

WOMEN LEADERSHIP ROLES

The founder of the church believes that women have an important ministry to fellow women. He

believes that the leadership role of women in the Old Testament was mainly among the

womenfolk and also at home. However, he concedes that Deborah and Huldah in the Old

Testament were exceptional. He also believes that the Bible does not endorse equality in ministry

responsibilities between men and women. He is of the opinion that in the church God has given

certain responsibilities to men only which women should not carry out. For instance, the women

in this Church are not allowed to hold pastoral positions. In addition, Women who feel called

into a clerical position face resistance and even hostility from the Church’s structures. Thus, the

women are made leaders only among their womenfolk or can lead a congregation only where

there are no male leaders. Therefore, the highest position that the women in this church can attain

is to be made a women’s co-ordinator depending on her calling (see Isaacson, 1982, p. 102). The

other women leader’s positions are that of a zonal women leader who is still answerable to a

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male zonal leader. Furthermore, women can also lead in the choir or teach in the Sunday school.

Isaacson (1982, p. 101) states, ‘the role of women is an issue in Britain, it is not in Nigeria.

Nevertheless, Deeper Life has made strides in accepting the ministry of Women’. This may have

been Isaacson’s observation when he visited the Church then. Women’s roles may not have been

an issue the time he made a research on the life of this Church and wrote this book. But these

days women are getting more academically enlightened so that women’s roles in the Church is

an issue today. It is an issue that needs attention. However, for those who feel called by God into

ministry, because no room is created for their calling they otherwise simply move away from the

Church to fulfil their call where they can be accepted or to start a ministry of their own. Women

are not the focal group in the in-service training system of delivery of theological education in

this particular church. Nonetheless, they are equally trained in order to lead their womenfolk and

children. As a result, there is a generally low expectation from the women’s part.

SUNDAY WORSHIP SERVICE:

After some time of observing the pastor the trainee is given the opportunity to participate in

leading in the congregation. He may be asked to prepare by having a time for personal private

prayer in order to lead the congregation in prayer and intercession, or to lead the congregation in

singing or teach from Search the Scriptures booklet. Isaacson (1982, p. 66) states,

Every Sunday, members also meet in one of the 5,000 House Caring Fellowships, using notes

provided on the same theme as ‘Search the Scriptures’. These notes would normally have been

written by one of the District Co-ordinators. The House Caring Fellowship4 leaders meet on

Saturday evening to prepare the Bible study.

(For more information see Search the Scriptures volume 1)5. The worship service is geared

towards teaching believers as well as leaders in the making, to grow and mature spiritually

through systematic teaching and sermons. When a trainee excels, he is given the responsibility to

preach in the main worship service. If he proves effective, his pastor may entrust him to the task

4 Home Caring Fellowship and House Caring Fellowship are used interchangeably by members of the Church.

5Search the Scripture booklets are publications of the Deeper Christian Life Ministry. The Deeper Life Bible is a Ministry of the Deeper Christian Life Ministry.

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of opening or planting a new church in his neighbourhood. If he succeeds in gathering a small

group the pastor who has been his mentor will regard this as proof of his vacation.

BIBLE STUDY

Bible study has always been the foundation of the Church. Isaacson (1982, p. 67) affirms:

It is through the Bible study that Deeper Life has itself grown and gained its reputation. Like the

Sunday worship, it is conducted in English with simultaneous translation. Kumuyi is usually

responsible for writing the Bible study notes, which are distributed free each week to all those who

attend. Sometimes the English of these notes demands a higher than average level of education to

understand it clearly, but the members are thoroughly committed to understanding and applying

Scripture, so even the least educated work at it. In a roundabout way, Deeper Life Bible Church is

making a significant contribution to increasing the literacy of its people in a country where primary

education is far from universal, and only a minority attend secondary school. Reading and

understanding your Bible every day is necessary if you want to grow in the Spirit.

Once every week the church holds a Bible study in a central place. The Bible study is held in a

church building or any ideal place where members and non members assemble to be taught the

word of God. In this programme the student learns how to teach during the Bible study by using

already prepared outlines. The Bible study is taught either by following a thematic series or by

working through a particular book of the Bible. Teaching during the Bible study is done very

skilfully and systematically because it is meant to ground members in the word of God. The

Bible study is the highlight of each week for leaders who are being trained. The teachings

presented aim at developing the lives of the leaders who are being trained in many areas of their

spiritual lives. They learn how to interpret and use the scriptures. They also learn how to apply

the word of God as they face difficult life situations. The teachings also build up faith in the

leaders which motivates them to go back each week and minister in the power of the Holy Spirit.

Furthermore, they learn the reality of prayer by watching other leaders and also through being

practically involved in praying and seeing God fulfil his word through answered prayers. The

Bible study has always been the spiritual foundation for training leaders/pastors for the ministry.

TRAINING PROGRAMMES:

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Once every week the church provides training for all the leaders and those training to become

Pastors. Leaders and the pastor meet to pray and prepare together. The pastor teaches on a

selected theme systematically with the intention grounding the leaders in the teaching and

doctrines of the church (See Complete Bible Study series in one volume).6 The pastor also guides

the trainees how to prepare to lead in their house caring fellowships by following a home caring

fellowship format. This training is also intended to help the leaders to grow and mature as well as

to provide time for the leaders to pray together and learn from one another. Leaders whose work

is excelling above the others are also given the opportunity to share about the methods they use

in order to achieve better results in their endeavours. These training sessions also provide times

for fellowship among the leaders since they are usually very busy with their tasks. During

training programmes the leaders learn interdependence among themselves. There is a healthy

cross-fertilisation of knowledge, experience, victories, joy and of course disappointments. The

aim for this training every week is to build up every leader and to teach the leaders to discover

the principles of God’s word and how to apply those principles in concrete life situations as they

serve. In this way the leaders are taught to develop their faith and lives to suit the environment in

which they are living. As a result of this approach the churches multiply and many leaders are

developed. This type of training is based on Acts 2:42-47.

MIRACLE REVIVAL HOUR

Miracle revival hour is an evangelistic training programme of the church. In response to people’s

needs, particularly in relation to interference from the spirit world, in the Christian life, as well as

in the work of ministry in Africa, Deeper Life Bible Church developed ways to effectively

counteract spiritual attack and spiritual disease. The average African has no problem in

understanding that every aspect of life has a significant spiritual dimension. Many times

ministers meet these opposing spiritual forces. Isaacson (1982, p. 10) ‘God, in the growth of

Deeper Life has strategically and prudently used miracles to make all men come to him’ John 3:

26. The trainees learn by observation how to counteract those attacks in the evangelistic

programmes. Leaders/pastors undergoing training for the work of the ministry invite people with

6 Complete Bible Study Series in one volume, is a systematic study series of Bible Study outlines and notes covering all major doctrinal teachings that Deeper Life Bible Church believes and practices.

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different problems so that they can be prayed for in order to have solutions to their problems.

Isaacson (1982, p. 67) asserts:

every Thursday at Gbagada7 there are three sessions of Miracle revival hour each lasting

approximately two and a quarter hours with a total attendance of around 50,000 people, though one

Thursday when I was there attendance reached 69,000.

A pastor or one of the leaders sometimes even the trainee is given the opportunity to preach an

evangelistic message. The goal is to evangelise those who are not yet believers and motivating

the believers to deeper faith in God. At the end of the message the preacher prays for the needs

of the people. In this way the trainee discovers his spiritual gifts. Before the evangelistic message

is delivered about three to four people share their testimonies about what God has done for them

in answer to prayer. The leaders/pastors on training are taught how to check and approve of the

testimonies that are going to be shared with the audience. This is done prior to the

commencement of the programme. Another leader leads people to pray for different prayer

requests that have been written on a piece of paper and have been sent in from people. The

trainees also observe and learn how to present an evangelistic message which will build faith in

people’s hearts so they can trust God to meet their needs as they are prayed for.

REGIONAL WORKERS TRAINING RETREATS

The leaders under training meet once a year in each region to train for the work of the ministry.

In the retreats leaders teach or preach messages that will prepare trainees in all areas of ministry

in the church. The leaders share what is happening in each district or area, zone or home caring

fellowship. Some time is allocated for giving of reports which leaders who are being trained give

about how they handling the work of ministry. They are also shown the best way to carry out the

work in different areas of ministry. The leaders as well as those in training spend time to also

pray together for the work of the church. This system of training leaders gives the church a

healthy dynamic society. This process of training can be compared to what in Mulholland’s book

(1976. P. 65) LaLive states, ‘a premium is placed upon imitation and collaboration with a strong

emphasis upon the pragmatic.’

7 Gbagada is the site in Lagos, Nigeria, Where the main Deeper Life Bible Church structure which sits over 200,000 people at a time is built.

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NATIONAL WORKERS RETREATS

Two fundamental characteristics about the church are, first, that every convert is an evangelist.

Second, every convert can one day be entrusted with pastoral responsibilities if he has the gifts

or qualities of a preacher and leader. Nevertheless, it takes time to attain the office of a pastor.

The intellectual training of most of the pastors is neglected in favour of practical training. This is

so because the church believes that most institutions do not produce the type of men the church

needs for its ministry. In addition, due to the fast growth of the church, it cannot afford to wait

for someone who has to undergo institutionalised theological education for two to three years.

On the other hand, in order to become a full time pastor the candidate has to prove that

God has called him into pastoral ministry by planting a church which can support him

financially. In view of these reasons, the church intensifies the spiritual and practical training of

those who aspire to pastoral or leadership position. The church also organises and trains leaders

through the retreats and international conferences which are held annually. The national workers

retreats as well as the international conferences are modelled after training both leaders and

pastors for their different roles in the home caring fellowships or in the church. One major thing

that is also repeatedly taught is Bible doctrines of the church which have been extracted from

systematic theology. (For more details see Complete Bible Study series in one volume). During

these International Conferences the leaders from varying strata of society and backgrounds of

culture gather to be taught and to share experiences. They sing and pray together. Leaders from

the same countries meet to renew their vision, they plan and strategise for the future and receive

new challenges for the work ahead of them. The training sessions also give leaders and trainees

assurance that they are a team and a community despite their being allocated in different

countries for their work. This type of training is believed to be Bible based. They claim disciples

listened to Jesus their master, observed what he did and imitated him. Basically, the quality of

the training that the leaders acquire is based on Biblical convictions and standard laid down by

the founder of the church. The messages that are delivered during these yearly retreats as well as

the international conferences motivate and prepare the leaders and pastors in training to attempt

great things for God as they serve in their churches.

WHY DEEPER LIFE BIBLE CHURCH EMPLOYS THE IN-SERVICE TRAINING METHOD OF DELIVERY OF THEOLOGICAL EDUCATION.

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The first reason why DLBC uses this system of training leaders and pastors is because the church

maintains that this the only way it can safeguard as well as propagate the teachings and doctrines

of the church. The church also insists that by training its own leaders/pastors, the members of the

church will be protected from false doctrines and practices. In this way, they contend that the

leaders as well as the members are emancipated (set free) to worship in spirit and in truth. DLBC

further claims that by training its own leaders/pastors the members are protected from falsehood

of fake teachers.

The second reason for employing the in-service training system of delivering of

theological education is that they argue that the church is able to train more leaders/pastors to

meet the demands of the numerically increasing church. Even more, the church argues that the

method is cost effective.

The third advantage for using this system of ministerial training is that the church also

trains people who have secular occupations. They serve in the churches where they are working

or doing their personal business. They use their free time for training and service in the church.

This is the second reason why the church asserts that this method is cost-effective for the church.

The forth reason for using the in-service training for producing leaders/pastors is that the

trainees are being trained, acquiring experience and doing the job at the same time. In this way,

the church trains the right people for the right job and the right position in the church. The

church also argues that trainees become more productive and effective in the work of the

ministry the trainees remain with their families, work at their jobs, and maintain their normal

social contacts. In this way, trainees have the support of their people. Mulholland urges, (1976,

p. 58), ‘the best pastor to a given group is almost always someone from that particular culture.’

The fifth reason why DLBC has chosen to train its leaders/Pastors through the In-Service

Training system of delivering theological education is that access to the pastoral office is open to

all without exception. Furthermore, this system promotes numerical increase in the churches.

The church is also enabled to develop leaders/pastors that are the genuine expression of the

congregations since they do not differ from members either socially or culturally.

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The sixth reason Deeper Life Bible Church prefers In-Service Training as a means for

equipping leaders for the work of its ministry, is because the system offers sufficient spiritual

and practical training which God gives through practical involvement of the person in ministry

and through experiences of life in the communities where people live and interact. Practical

experiences also encourage spiritual growth and development, therefore more valuable to God.

The seventh reason why this church has adopted this system of ministerial training is that

it accommodates men of very limited formal education to be trained as long as they can exhibit

the required spiritual qualification approved by the leadership of the church.

The eight reason for which this system is preferred to all other systems of leadership

training by the Deeper Life Bible Church is that in the case of the young, immature and

inexperienced which make up almost 75% of the trainees, the process of the in-training system

creates room for the them to gain experience.

The ninth reason why this church employs this delivery method of theological education

is because the leadership of this Church believe that the principles for church planting and

church growth that are found in the in-training pattern of theological education delivery system,

are the New Testament principles that were used by the Lord Jesus Christ to train his disciples.

Therefore, they are more profitable for the church.

The tenth reason why the church choose this pattern of training for the ministry is DLBC

contends that Jesus did not establish a formal school for the teaching of his disciples. In addition,

he did not depend on the authority of a particular school or the ordination of an important rabbi

for its validity. He trained his disciples by teaching them important truths and by his living

example. For instance, in Luke 11:1 After Jesus finished praying in a certain place, one of his

disciples said to him, ‘Lord teach us how to pray. Jesus taught them to pray even when they were

busy. He also showed them to pray before making important decisions. Moreover, he taught

them that prayer was an intimate experience with God.

Furthermore, DLBC8 argues that Jesus trained people and also evaluated them; this was a

part of the learning process for his disciples. For instance, in Luke 10:20, Jesus saw his disciple’s

8 DLBC is an abbreviation of the Deeper Life Bible Church.14

reaction when he sent them on a mission, they were happy because even demons were subject to

them in Jesus’ name. Jesus showed them that the true cause of their joy should not be in their

accomplishments but rather that their names were written in the book of life. DCLB also asserts

that Jesus also trained his disciples in living situations; teaching was always relevant because the

disciples were involved in the world.

DCLB maintains that Jesus trained his disciples by delegating important tasks to his

disciples. One such task was when Jesus committed the great commission to them Matthew

28:18, 19. Gerber (1980, p. 106) asserts ‘prayer was not the only subject Jesus taught by

example.’ But that Jesus sought their spiritual growth. Moreover, he taught them how to

evangelise, to know and use Scriptures, to have faith in God, to minister in the power of the Holy

Spirit. In each of these areas it was Jesus’ example, more than it was his systematized instruction

that enabled the disciples to know what they ought to be and do.

THE IN-SERVICE TRAINING METHOD OF TRAINING LEADERS FOR MINISTRY

Mulholland (1976, p. 8) said of Cartright, ‘this way of training while already in the ministry,

where men could (both) learn and practice every day… was more advantageous than all the

colleges and Bible institutions in the land.’ Furthermore, Mulholland (1879, p. 8) said of

Brunson that he was not convinced that there was ‘anything superior to our old mode of training

preachers IN the work rather than FOR the work.’ However, despite the strength of practical

training and mentorship process in the in-service training method of preparation and training of

men/women for ministry, the method is not all perfect as depicted above. It can be conceded that

the system has its merits demerits. The practice needs to be complemented with those who can

still go for institutional theological education. Since intellectual excellence and spiritual depth

need each other for effective Christian witness in this modern world. The church is no longer

what it used to be many years ago. Many who attend church today are academically enlightened.

The in-service training system of delivery of theological education is weak in equipping men

academically or rather that the intellectual training of the pastor is neglected in favour of his

practical training. The result will be that the pulpit will continue to stoop lower than the pew. In

view of this, the pulpit will always struggle to effectively deliver the mysteries of God to the pew

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and the pew will always look down upon the pulpit. This has always brought spiritual

dissatisfaction to members of many churches and the community at large. In the following part

of this project merits as well as some demerits will be highlighted.

DEMERITS OF THE IN-SERVICE TRAINING METHOD OF THEOLOGICAL EDUCATION

FALLACY OF IMPORTS

Fallacy of imports as well as cultural influence seems quite strong. For instance, delivery patterns as well as some theological concepts are transferred to another society and implanted without the consideration of the culture of that specific society and its people.

ECONOMIC COSTLINESS AND LACK OF SUSTAINABILITY

Some of the theological programmes and projects are imported to another society without

considering the financial implications in regards to the financial capacity and ability of the

churches, both to run and sustain them on long term basis.

INDOCTRINATION AND NARROW VISION

Due to the lack of proper and systematic theological training as well as a low level of academic

standing in many of the trainees, the emphasis on indoctrination is very strong and this can lead

to the student’s becoming a passive receptacle for sound doctrine. This also results in the vision

of mission of God being narrowed down.

NO ORGANISED CURRICULUM

Generally there is no organised set curriculum to be followed by the trainee as well as their

mentors/teachers.

MERITS OF THE IN-SERVICE TRAINING METHOD OF THEOLOGICAL EDUCATION

The first advantage of the in-service training method of theological education is that it can afford

to produce the required numbers of pastors/leaders to measure up to the explosion numerical

church growth. Furthermore, this system of training leaders/pastors is effective in selecting the

right leadership for the church. The leadership of the church have the opportunity to observe,

evaluate and select the right trainees. This method also allows for the trainees to be tested 16

through involvement to prove their suitability for a particular ministry, for instance, to verify

whether the trainee is able to function effectively as a pastor, teacher or as an evangelist. In this

way, trainees are involved in ministry they according to their abilities and gifts. Thus, the church

leadership can make an assessment or confirm God’s call in a candidate. This prevents the

church from having a lot of drop outs from ministry.

This method of delivery of theological education offers sufficient spiritual and practical

training through practical involvement of the person in ministry. For example, young, immature

and inexperienced trainees acquire experience through life’s situations in the communities they

live and interact with. Practical life experiences also advance spiritual growth and development.

The other merit of this system of training leaders/pastors is that it accommodates men of very

limited education or men of no formal education to be trained as long as they can exhibit the

required spiritual qualifications approved by the leadership.

The other benefit for using the in-service training method for training ministerial candidates is that the trainee is not separated from the common problems of the people he is meant to serve, thus, he is more effective in his usefulness to the people. Along with this is the fact that the trainees are not uprooted from where they are going to serve God. This also helps the trainee to remain with his family, work at his job until he is able to raise a congregation that can support him financially. In this way the trainee maintains his normal social contacts until at such a time when he gives up his circular job to serve as a full time minister.

Another merit of the in-service training pattern of delivery of theological education is that it makes room for those who are on training to become leaders/pastors in the church while retaining their secular occupations. It also allows the training of those who have part-time secular pursuits and to support their families financially concurrently.

Finally this system of delivery of theological education is good for the reason that the trainees fund themselves by working or doing business, as a result, the church is enabled to train as many leaders/pastors as possible with very little money. This entails that a community cannot have a full-time pastor unless it is able to support him.

ASSESSMENT OF MERITS AND DEMERITS OF OTHER METHODS OF DELIVERY OF THEOLOGICAL EDUCATION

WHAT IS INSTITUTIONALISED THEOLOGICAL EDUCATION

17

Institutionalised theological education is a system of delivery of theological education which

involves a student to go away to study theological education in a theological institution. This

system is built on the principle of extraction or uprooting of students rather than extension. This

is equalled to convent system of removal from the world. The student is taken out of his natural

environment to go and prepare for ministerial services for three to more years so that presumably

he will not be distracted from his studies. Mulholland (1976, p. 5) states, ‘the creation of current

Seminaries and theological training institutions was a response especially to the need for

academically trained ministry.’ Mulholland (1976, p. 5) states ‘in keeping with their puritan

heritage, the Congregationalists and Presbyterian Churches of English and Scottish origin

continued to place strong emphasis upon an educated clergy.’ Vincent John J. affirms that, ‘these

intentions themselves rested upon even more important assumptions, which were probably less

clearly perceived.’9 Among these assumptions could be named the following: the first point was

that the Christian churches in the local pastoral leadership required and were best served by

educated persons comparable to teachers, professors and doctors; the second point was that the

best form in which the Christian movement could be serviced was that provided by nationally

organized and funded denominations which had clergy employees; and the third point was that

denominationally sponsored local congregations, buildings and professional clergy were the

most appropriate way in which the Christian movement could manifest itself locally. All the

more, he concludes by saying that ‘these assumptions still lie behind many current programmes

and suggestions for adapting theological education.’10 In addition, he argues that adaptation will

9 Vincent, J. J. ‘Adaptation or Alternatives’ April, 1976.

10 Vincent. J.J. Adaptations or Alternatives, April, 1976. 18

produce the same results as in the past, over hundred years ago.

MERITS OF INSTITUTIONALISED THEOLOGICAL EDUCATION

The institutionalised theological education pattern of delivery of theological education provides

the time and opportunity for concentrated and intensive study, ready access to professors, more-

closely supervised practical work, motivation and facilities for depth study, a large library,

audio-visual resources, office equipment, there are also extra courses, for instance Greek and

Hebrew which are available to students at this level which are best studied under the close

tutelage of a lecture and a breadth of experience through contact with students who come from

varied backgrounds. Moreover, urban youth who may want to enter into full-time Church

vocation can best be trained in an institutionalised theological institute. Furthermore, the resident

students’ contact with the often experienced leaders of the institution, whose Christian

experience and leadership abilities are apparent, help to bridge the generational gap and build

fraternal relationships between present and future leaders. Furthermore, there is the influence of

the schooling approach to theological education. Other people and mostly young students opt for

institutionalised theological education. Since a significant part of what happens revolves around

lectures, classrooms, assignments and exams. Such places have more of vocational orientation

and they give more attention inside and outside the classroom to spiritual formation. Another

merit is that institutionalised theological education system of delivery insists on field education

alongside studies. They tend to view pastoral ministry as a profession, therefore, they provide

training in relevant skills. They use critical methodologies and they also value academic

accreditation. More holistic approaches occur mainly in courses focusing on ministry and

spiritual formation. Furthermore, the institutionalised theological education is more open to

women. It also offers formal theological education so that after graduating a student can enter 19

into full-time Christian work. In addition, a student can also go on to graduate theological

institutions and later move into home or overseas-based work with Churches or mission

agencies.

DEMERITS THE INSTITUTIONALISED THEOLOGICAL EDUCATION

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It takes a lot of money to run an institution as well as pay the faculty and the fees for admission

of students are also very high. As a result, some students give up along the way because they

cannot afford to continue paying the fees required by the institutions. Another disadvantage

about the institutionalised theological education is that Churches feel that this pattern of delivery

of theological education is not attaining its primary goal, which is to train leaders/pastors for

Churches. The Churches feel that institutionalised theological education does not strike a balance

between spiritual formation, professional development and academic excellence. Churches argue

that institutionalised theological education has progressively become more academic in

character. Furthermore, they contend that theological institutions graduate students who are

intellectually elite, highly motivated and academically prepared for best graduate schools, but

whose hearts are not inclined to God. Consequently, they are not suitable for the Lord’s service

in the Church as well as in the mission fields. Furthermore, critics assail institutionalised method

of delivery of theological education for not taking advantage of their full potential because of

their immature character of an untested student body. Most of the students who go for

institutionalised theological education are young and inexperienced. And only in the rarest of

cases can it be certain that the 17 or 18 year-old has the spiritual gifts necessary for the ministry.

Their gifts have neither been recognised by their Churches, nor proven through experience.

Churches also feel that institutionalised theological education is not relating adequately to its

contemporary context. In that it is not aware of its immediate local and wider Church setting. As

a result it cannot effectively be used by Churches for the training of its leaders/ministers for the

work of the ministry. An added demerit of the institutionalised theological education is that

Churches think that this system of training leaders/pastors does not create proper ethos for its

members. And that institutionalised theological education does not provide sufficient

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opportunities for intellectual exchange, experience of community and inclusion of minorities. In

addition, the concern that most Churches have about institutionalised theological education is

whether these institutions provide the most appropriate curriculum. They wonder as to how well

the curriculum manages to integrate theory and practice and relate theology to significant

contemporary issues. What’s more, institutionalised theological education caters for a wide

audience, and the numbers of lay people increase every year. Yet as students become old, less

mobile and more part-time, extension centers and distance learning become more important.

Although women and minorities are growing in numbers, they remain underrepresented among

faculty, students, and administrators. Moreover, in many places declining enrolments and lower

finances are forcing the closure of some institutions. Furthermore, there is a general agreement

that more often institutionalised theological education fails to train the real leaders for local

congregations. In addition those who have been trained do not care to return to the home area

where their influence can be most strongly felt. Nevertheless, there is a general belief that many

of the young people who have ended up in Institutionalised theological education wanted to

continue their education, but they chose Bible school only when they were turned down by the

university or had dropped out of high school. And since they do not have God’s call in their life

they do not handle ministry effectively. Another problem associated with institutionalised

theological education system is that students from different educational and Christian

backgrounds are lumped together and all are taught utilising the same methods and the same

content. There is no provision apart from counselling sessions, to make the educational process

personal.

WE HAVE ALWAYS DONE IT THIS WAY

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In addition, the criticism that institutional theological education has by large been influenced and

modeled after the pattern of the 19th century while this is the 21st century, has been partly caused

by the attitude, ‘we have always done it this way’ in the minds of some theological educators as

well as in the minds of some top denominational leaders. This state of affairs has continued in

this way, due to resistance to change, lack of the desire to explore new ways or experiment on

new methodologies on the part of theological educators and other stakeholders. Even more,

complacency and fear of the unknown in the minds of theological educators and stake holders of

what theological education will become has contributed towards the slow process towards

change and progress that should have taken place to suit the contemporary times. Leaving things

to chance and not being agents of change on the part of some theological educators as well as

some stakeholders have also contributed towards the current ferment in institutional theological

education.

CLERICAL MENTALITY

Institutionalized pattern of training for ministry tends to produce a professional orientation which

separates the student from common problems of the laity by placing him in an artificial category

of authority and knowledge. Rowen (1976, p. 27) argues that after an individual has attained

some formal training in a given area, there is often the tendency to develop an attitude of

superiority. Once having learned the blessing and advantages of training it is often difficult for

the individual to revert to the simplicity he once knew. He further contends, therefore, there is

the tendency to elevate oneself above the people surrounding him. What’s more, the student

looks at himself as a professional after entering the institution as a layman and graduates as a

clergyman, the student expects better standards of living and educational opportunities which he

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can only find in a Church which is accustomed to professional leadership. As a result, he seeks

for the pastorate of a city congregation or leaves the pastorate ministry for the world of

commerce, for which his institutionalized training has well prepared him. The other problem

may arise from the fact that the student has become accustomed to dependency upon the Church

which offered him a scholarship during his studies. The scholarship may have covered not only

his tuition fees, but travel, board, medicine and books. Many times students find it hard to break

from this kind of dependency; the tendency is to expect that the Church will always provide for

him.

WHAT IS THEOLOGICAL EDUCATION BY EXTENTION

Theological education by extension is decentralised theological education. It is a field based

approach which does not interrupt the leaner’s productive relationship to society. Instead of the

student coming to the seminary, the seminary takes pastoral studies to the student, where he is. It

also relates their studies to their local-Church work in the community and it does not take place

in the seclusion of a resident institution. Self-teaching textbooks permit less time spent in

classroom, but they require more private study. In 1966 TEE11 was limited to an Evangelical

seminary in one nation. Eight years later the movement encompassed 16,475 students in 182

institutions in 57 countries. The TEE movement was born and nurtured in growing Third World

churches; it is now being tried successfully in the United States of America as well as those in

the Third World institutions long dominated by traditional North American and European

patterns of theological education. TEE has struck ministerial training with such force that some

enthusiasts label it as the most important innovation in theological education in this century. TEE

was brought into being in 1963 in the south-western corner of Guatemala. Furthermore, TEE

incorporates features from all forms of delivery of theological education. Yet it blends all the

insights and characteristics so that it constitutes a distinct and timely contribution to the training

of the ministry. Mulholland asserts that if the extension were just an alternative educational

technique it would be worthy of serious interest. But for one curious reason it is far more than 11 TEE is an abbreviation of Theological Education by Extension.

24

that: it allows an entirely new resource to be tapped for formal leadership; it also allows the

renewal, the building up of the Church by means of entirely new approach. Furthermore, it is not

just a different way of hammering Hebrew into students’ heads; it is a new way for the living

church to deploy its real leadership. In addition, the real significance of the extension is its ability

to do new things in a new age.

MERITS OF THEOLOGICAL EDUCATION BY EXENSION

The first merit of Theological education by extension is that it aims to educate the real leaders of

the church without sacrificing the ideal that a pastor has some base of general education. This

helps to equip him for leadership role among the people to whom he ministers. Entering students

need only the ability to read and write. However, by the time he finishes the course the student

should have developed the intellectual capacity to do secondary-level work, even without having

earned a primary school diploma. Thus, though simple, the course is not superficial and has been

used with good results among university students as well. TEE consists of five programmed

compendiums based on the life of Christ as found in the Gospel of St. Matthew. To date the

course has had remarkable initial results in terms of both student interest and Church

development.

The second merit for Theological Education by Extension is that it takes into account the

varied forms of ministry inherent in such historic patterns of training as apprenticeship, in-

service training, tent-making ministry, instead of trying to force all candidates into the mould of

full-time, urban-oriented, professional scholar-pastor. In addition, Theological Education by

Extension pattern of delivery of theological education allows a single school to work on more

than one academic level and in more than one cultural sphere. It reaches out to the real pastoral

leadership of the church with first-rate theological education, allowing these men and women

with high potential to become more than second-rate leaders. It also simplifies the structure and

lowers the cost of theological education by adapting not only to the socio-economic conditions,

but also to the cultural and educational patterns of the developing nations. Moreover, this

resident program of delivery of theological education incorporates modern educational

principles, such as contextualization and programmed learning into its educational theory.

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Learning takes place in the context of daily life. Thus, it gives promise to being able to train

students to depend upon their own God-given resources for continuous, lifetime study.

The third merit for employing TEE as a pattern of delivery is that, it is able to improve

both the quality and quantity of theological education in any part of the world. It can be

supplemented with other theological education programs such as the traditional residence

program to reach those who desire a theological education but cannot attend the residence

program. Furthermore, Theological Education by Extension takes training to people who have

been given spiritual gifts enabling them to better communicate the Gospel. This is done through

self study books which are geared to the intellectual level of the student. And through frequent

but brief contact between teacher and student. In addition, it enables the teacher to meet the

student in his own environment where he can apply what he has learned in day to day situations.

What is more, the enrolment for TEE is getting higher than its former programs and the quality

of leadership is significantly improved. In addition, Theological Education by Extension is a

system which requires just as much diligence in study, application and learning as other resident

seminaries. The degree that is granted is fully earned and on the same level as those granted to

residence students, qualifying the recipient for ordination in his particular denomination. Some

people even think that this is better than the lecture method.

The fourth advantage for using TEE as a means for training for ministry is that this

system provides solutions for some of the problems residence students meet. For instance,

students are not removed from their environment but simply continue their normal way of life.

They study at their own academic level and at their own rate of speed. Besides, theological

education by extension affords a better context in which to evaluate the student. Those being

trained are normally mature leaders, already working in the Church. They are also educated in an

environment closely related to Church. Therefore, the evaluation can easily be done by members

of the churches in which the students are serving. This evaluation is much more complete,

because the Church is able to see the student in the total environment in which he is living. To

sum it all up, the curriculum for theological education by extension fits the local situation. The

teacher helps his student to participate in this divine process so that what he studies correspond

to the activities of the local Church where he works. Essential elements of doctrine, Bible and

26

Church history are introduced into his course where they best meet the needs of those people for

whom he is responsible. Thus, in this system of training leaders for ministry the course is open to

change in order to ensure that it caters for the needs of the student and ultimately the community,

provided that the resources are available.

DEMERITS OF THEOLOGICAL EDUCATION BY EXTENSION

EDUCATIONAL PROBLEMS

Many people question whether it is possible to train elite of Christian scholars by extension.

Furthermore, Theological Education by Extension pattern of delivery cannot produce enough of

the leaders/pastors for the high demand of academically trained clergy that exists in many urban

Churches today. Despite the weaknesses pointed out of institutionalised theological education, it

does have certain advantages over TEE. Vincent John in his article outlines the basis and

background for the origin of contemporary seminaries and theological institutions. He states:

Our present seminaries and theological institutions were created mainly in the closing decades of

the 19th century, roughly at the time of the first red-brick universities. They represented imaginative

and significant responses to that time, and especially to the need for (a) an academically trained

ministry, comparable to other “liberally” educated vocations, such as teachers, professors or

doctors; (b) a denominationally trained profession, comparable to other denominations with their

own “trained” leadership and professional clergy; and (c) a specifically trained, set apart and

ordained group of males who would give lifelong service within local, voluntarily supported

congregations.12

LACK OF MENTORSHIP

The teacher and student relationship is weak because they only meet once in every three weeks

and that is for a brief period of time. Due to the weak relationship, the teacher does not really get

to know the challenges his student meets as a result he is not able to assist him effectively and

cannot be his student’s model. There is also a shortage of qualified people to prepare the

programmed learning material for the TEE students. These facts affect the progression of the

students and hinder their effectiveness since they cannot give what they don’t have. However,

12 John, V. J. ‘Theological Education in the 80’s in Britain, Adaptations or Alternatives?’ Ministerial Formation, April 1976.

27

Gerber (1980, p. 106) insists that if a teacher utilizes the weekly relationship with his pupils to

learn about their homes, their families, and their work, possibly staying at the place of weekly

meeting overnight, extension training affords a better opportunity to the teacher to be an example

than would ordinarily be the case in a resident program.

PROBLEMS WITH SCHEDULED PROGAMMES

This system of training leaders/pastors takes a long time to complete if one has pressures at

home. Since the teacher who supervises the students has to travel from place to place on a

regular schedule in order to meet his students, sometimes the teacher is not able to keep with the

schedule as required due to sickness or other unforeseen circumstances, this can be frustrating to

the student who has targeted to finish his course at a certain period of time.

DROPOUTS

Some students drop out of the Theological Education by Extension training system because

sometimes the students fail to handle their ‘take-home’ assignments in traditional textbooks on a

home-study basis. Since most of the men who go for this system of theological education are

unlearned. Therefore, the instructors have to re-write the entire curriculum in a semi-

programmed form, precisely designed for home study. This takes a long time some have to do it

even over a period of years.

WHAT IS APRENTICESHIP METHOD OF DELIVERING THEOLOGICAL

EDUCATION

A student completed college degree studies which constituted of a liberal education. This was

supplemented with biblical and theological studies. A prospective candidate for the pastorate

sought a respected, experienced and effective Pastor with whom to live and receive practical

ministerial training from. The student also used the library of the Pastor with whom he resided to

study. The trainee also went along with the pastor on his pastoral calls besides conversing with

him and carrying out pastoral duties under the close supervision by the mentor. Until the student

was deemed worthy to serve in a congregation of his own. Mulholland says that as more and

more students flocked to men who had proven themselves wise mentors, the demands upon the

elder pastor became such a burden that these men tended to be set apart for the full-time task of 28

training the students gathered around them. Thus, sprang into existence the so-called schools of

the prophets.’ This system of ministerial training in keeping with their puritan heritage was

practiced by the Congregational and Presbyterian churches of English and Scottish origin.

Moreover, this pattern of training for ministry was also a practice by Pentecostals. LaLive

compared the training to that obtained in the last century by those apprenticed to master

craftsmen. ‘A premium is placed upon imitation and collaboration with a strong emphasis upon

the pragmatic.’ LaLive, quoted by Mulholland (1976, p. 64) states:

He further articulates that this pattern corrects all of the defects found in the traditional protestant

system of ministerial training in the developing countries, convinced that this system of pastoral

training is an important factor in the success of Pentecostalism and that the system of training by

seminary is not without significance for the problem of shortage of candidates for the ministry in

the protestant Churches and for their stagnation.

However, this pattern of training for the ministry was the one usually followed during the first

four hundred years of the Christian church. Despite the contribution the apprenticeship pattern of

training for ministry made to the Puritan churches as well as to Pentecostalism this system also

has its merits as well as it’s demerits like all other systems of training for the ministry.

DEMERITS OF THE APPRENTICESHIP METHOD OF THEOLOGICAL

EDUCATION

One disadvantage of the apprenticeship method of delivery of theological education is that

people expected more than what the minister was able to fulfil. Mulholland comments on this by

saying, ‘a broad general education was necessary for a clergyman who…not infrequently was

called upon to serve as schoolmaster to the parish children, and occasionally might be prevailed

upon to utilize his spare time for the instruction of adults as well….Nor was it unusual for a

clergyman to be licensed to practice medicine, and licensed or not he was expected to keep a

book of physic at hand and his wife a garden of medical herbs so that help could be given in

emergencies. In similar fashion, he needed at least an elementary knowledge of law, for as the

educated person in the community he was called upon to give legal documents, and frequently to

adjudicate legal disputes. In the midst of all this, if his income was to be at all adequate, he

needed a moderate knowledge of farming and in some cases, had to be able to handle a plough

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and spade with reasonable skill. However, it was this concern which led to the founding of

Harvard College in 1636, upon whose gateway are written the words “…one of the… things we

longed for and looked after was to advance learning and perpetuate it to posterity dreading to

leave an illiterate ministry to the churches when our present ministers shall lie in the dust.”

Furthermore, as more and more students flocked to men who had proven themselves wise

mentors, the demands upon the mentor pastor became such a burden to the extent that he could

not efficiently combine both the training of the apprentices under his care and the work of

pastoral ministry. In addition, the quality of the training depends upon the quality of the mentor.

Therefore, the mentee learns how to lead a service, how to organise a congregation and how to

behave as a minister, but this system has weaknesses of any apprenticeship system. LaLive

quoted by Mulholland (1976, p. 65) said, ‘apprenticeship based on observation and imitation

emphasizes tradition, which becomes normative thus tends to reduce the biblical message…’

Mulholland (1976, p. 66) affirms, ‘generally speaking, the learner rises no higher than his model

and all too often imitates bad patterns as well as good ones if he has no theoretical base upon

which to make corrections. This pattern of training for the ministry had no organised set

curriculum to be followed by the mentors as well as their mentees. Moreover, the elder pastor

may not have had enough books in his library for rigorous studying of his students.

MERITS OF THE APPRENTICESHIP METHOD OF THEOLOGICAL EDUCATION

EVALUATION OF THE STUDENT

The first merit for apprenticeship system of training for ministry is that it affords the pastor time

to know and understand his student. Since he lives with him, he can also be in a position to

evaluate the total life of his student. Gerber (1980, p. 109) states, ‘ If we merely impart content to

our student and do not take time to know them, understand them, and live with them to the

degree that we are able to evaluate them, we are not fully educating them.’ By living with the

student the minister is able to know those things that can cause his student to fail or succeed in

his ministry. Thus, the mentor is able to instruct or encourage the mentee better. Moreover, the

apprenticeship system gives the pastor a good context to teach his student by example. Since, the

mentor is an elderly mature leader ministering in the Church; his mentee is able to see how he

30

does ministry. As a result, the student is able to learn from the life of the mentor in the total

environment in which he is living.

COST EFFECTIVE

This system of training for the ministry is cost effective. It is a lot less expensive for the student

because the student does not have to find finances to cover travelling expenses and

accommodation costs. Financial support has been a big obstacle to many individuals considering

theological education, especially those from developing countries.

LEARNING THROUGH ACTIVE PARTICIPATION

Another merit for the apprenticeship pattern of training for the ministry is that it offers a lot of

opportunities for practical training through active participation. There is a growing awareness

that the best learning takes place when the student is actively involved as a participant in the

learning process. Although a learner may remember 10% of what he hears and 30% of what he

sees, yet they remember 90% of what they do. Therefore, apprenticeship pattern focuses not only

on giving information to the student but also on teaching him how to actively participate in

visitation, preaching, and organising a congregation.

ACADEMISED THEOLOGICAL EDUCATION

For many years theological education has been carried out in an academic classroom employing

academic tools and ideas and most theological education is done in colleges as well as in some

universities. Evangelical training for the ministry has more often than not been a means for

expressing dissatisfaction with the dominant patterns of church life and piety. Evangelicals have

been especially wary of religion that appears to be automatic or routine, and they have desired

ministers and leaders who have experienced firsthand a vital and deep encounter with God’s

grace and who could instil and reproduce such characteristics within other believers. As result,

evangelicalism has sponsored a variety of institutions as they have desired to provide an

education and means of spiritual formation. Staughton (1996, p. 32) likened the necessity of

ministerial education to the world missionary enterprise. He states, ‘in the present age, when

missionaries are passing into almost every region of the earth, it is evident that, to enable them

with greater facility to acquire new languages, and to translate the Scriptures from the original 31

text, a sound and extensive education is not only desirable but necessary. He further contends

that an ignorant person can no more feed the church of God with knowledge and understanding

than can a shepherd his flock by leading them through a desert which has only here and there a

shrub. The church’s mission can only be healthy when it is based on sound theology. Hart and

Mohler (1996, p. 7) state, ‘learning how to do ministry is not enough, we must also learn to be

ministers. This means being exposed to biblical scholarship, weighing theories of Christian

practice, and learning to think systematically about fundamental issues of the faith. It also means

being in conversation with the past. And not the least of our interests in exploring past patterns of

Christian thought and practice ought to be in studying the enterprise of theological education

itself.’

MERITS OF THE ACADEMISED THEOLOGICAL EDUCATION SYSTEM OF

DELIVERY

(a) Academised theological education pattern of training for the ministry is the completion of the act

of worship. It is an act of loving the Lord God with one’s entire mind. Matthew, 22:37b. The use

of the mind in theological education and the training of the mind of those preparing for the

ministry cannot be argued against. What’s more, intellectual excellence and spiritual depth are

not opposed to each other, rather they support each other. In actual fact they need each other for

Christian witness in this modern world. Furthermore, God has given the mind to his people so

that they can use their minds to think through and understand what he has revealed to them.

(b) People are seeking for a faith that is adequate to bring order into the intellectual and moral

confusions they see today. In view of the fact that much of preaching and teaching is a

presentation of simplistic arguments and what is called solutions to complex problems and ideas

in the world. The academised theological education can address this pressing need of the world

and its multifaceted problems. Through a rigorous academic approach which will bring the

Church to a better understanding of its message and allow the Church to engage in mission in the

world.

(c) The Bible is open to academic approach 11 timothy 2: 15. Amirtham and Pryor (1989, p. 78)

depicts critical study of the Bible as, ‘the modern scientific approach to the study of the Bible

which makes use of tools used by modern literary critics to study any ancient literature. It 32

represents a shift from the stage of fundamentalist approach….it focuses attention on the

language, text, the type of literature and nature of the composition of various books of the Bible,

as well as the history behind the documents…Therefore, academised theological education helps

one to move away from proof-texting and instead probe deeply into the scripture and its

background in order to understand it in context, in depth. This is the only way to honour the

Scriptures.

(d) For many years the pulpit stooped lower than pew, the pulpit was not able in certain cases to

effectively minister the mysteries of God to the pew. But in this century the average Christians

who attend Church are well educated often with a degree in a secular profession other than

theology. So anything from the pulpit that is less contemplative or any inappropriate approach to

the Scriptures and mission is easily censured. Moreover, the academic approach to teaching or

preaching of the word of God creates enthusiasm in an academically unlighted audience because

it makes sense intellectually and as such satisfies intellectually. On the other hand, Academised

theological education responds very well to the need of an enlightened clergy who are able to

meet the objective for academically trained ministry in certain congregations, especially in urban

areas.

(e) An academic approach to theology can help a person think seriously about what they believe and

why, enabling them to become better equipped apologists for the faith. However, a challenge to a

person’s faith is also good because it can result in a strengthening and imparting greater

understanding of faith. Furthermore, it can actually help a person to see Scripture in a new light,

resulting in a greater acceptance of others with slightly different doctrinal beliefs and practices.

In addition, an academic approach to the Bible challenges students to have a wider perception of

God’s Vision of his mission to the world.

DEMERITS OF THE ACADEMISED THEOLOGICAL EDUCATION

In this system lecturers impart content to their students but do not take time to know, understand

and evaluate the total life of the student. They are able to tell how he does in his courses, how he

is able to articulate, whether he does better on an objective test or on an assay test, and whether

they turn assignment in on time. Moreover, they often know little about many of those things that

will cause him to succeed or fail in his ministry. Furthermore, the teaching methodology of 33

theological education tends to be very academic and as such it is seen as separate from real life

or sometimes it is looked upon as an elite discipline. It does not allow time for reflection of the

student’s personal experiences. Moreover, the university controls the content of the academic

courses and many times because of the entirely academic approach to theology, it loses its

relevance to the real world ending up with a lifeless discipline. What is more, even in practical

courses the students are trained as scholars rather than as ministers. Gerber (1980, p. 86) argues,

‘The ideal of pietistic education that the heart increases in compassion as the head grows in

knowledge is a good corrective raising the standards or bettering the school must be always in

terms of the end product sought. He further contends, ‘for theological education, that product is

men and women trained to extend the Kingdom of God in their native land. Discipleship, not

mere intellectual training, is the criterion. No amount of intellectual training can substitute for

spiritual power. The constant exercise of spiritual gifts must accompany all intellectual training.

Boyd, in her document affirms, ‘what is needed is not the formation of high class theologians

(though this in itself is not wrong), but rather pastors : those who are prepared to come alongside

their congregation in all areas of their lives, seeking to guide and train them into a deeper

understanding of God and his word.’

Another demerit is that academised theological education raises the standard of living of its

students so that he is no longer content to work among his own people. The strong emphasis on

academic side of theological education can result in cultural irrelevance especially in context of

the developing world. Gerber argues that if a man has advanced himself but has lost the feeling

of solidarity with his own family and friends, a serious question mark must be placed on that

school’s training program. Moreover, another outcome of this situation is that of pride and an

attitude of superiority. The student can develop an attitude of being better than others in their

congregation or Christian circles; they can feel that they have studied Scriptures and theological

concepts to a greater depth than others. This attitude can be detrimental to his existing

relationships as well as when the student assumes the role of leadership. These and other facts

pose a challenge to academised theological education. Therefore, a reflection on these challenges

can prevent the Christian leader from setting himself above the people they are seeking to

minister to.

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Boyd contends that another serious limitation of this method of training is the fact that it

does not actually produce men and women who are thoroughly equipped for the ministry. As

observed above, there is a large emphasis on academic training. However, this on its own is an

inadequate way of judging a student’s suitability to become a pastor. For instance, a person who

is weak academically may have all the necessary qualities to be a pastor whereas someone who is

strong academically may lack the right personality or spiritual commitment required for such a

role. Kwesi Dickson quoted by Boyd stated, ‘the intellectual bias meant that many suitable

candidates without academic qualifications were probably not even offering themselves for

selection.’ Moreover, the selection procedure adopted by academised training is based on the

academic abilities of the student, rather than the individual gifting that would qualify him to

become a minister. And again, the majority of students who meet these academic criteria are

young, with less commitment than the older men. As a result, the young are more readily able to

engage in a three (or more) year academic course. Furthermore, this method has several

consequences for all involved: the student, the institution and the church. Firstly, these young

men have little life experience in comparison to the older men in the congregation. In view of

this, pressure is placed upon the institution to produce experienced ministers and not just

academic training. When the student leaves the institution, it is expected by his congregation that

he will now have all the necessary skills that will make him a good minister. Such pastoral traits

are not something that can be taught during a lecture, but rather, must be allowed to develop

within the individual over time and experience. Consequently, when such qualities are not

evident in the student the church may become frustrated and disillusioned with the individual.

Alternatively the church may feel obliged to use the individual as he invested several years in

training at the expense of the church, even though his leadership may be detrimental to the

overall workings and growth of the church.

CONCLUSION

After an examination of the in-service training system of delivery of theological education with

particular reference to Deeper Bible Church. And again after a thorough assessment of the merits

and demerits of the other patterns of training for the ministry, it can be concluded that:

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All the models of training for the ministry are helpful one way or the other in the

enormous task of training leaders for the Church around the world. In my opinion it may be more

effective to combine the positive aspects of two or three models, in order to produce a highly

effective system for training leaders for ministry. The combination of TEE with the traditional

residence program can make up for those who desire institutionalized theological education but

are not able to go away from their location for longer period of time. TEE can often alleviate and

reduce some of the apparent weaknesses of the traditional system. TEE takes into account the

varied forms of ministry inherent in such historic patterns of training as apprenticeship, in-

service training, tent-making ministry, instead of trying to force all candidates into the mould of

full-time, urban-oriented, professional scholar-pastor. On the other hand the institution provides

several basic functions. One of them is to give coherence and stability to the TEE programs. The

other reason is that extension centres gain recognition because it becomes part of an established

institution with a central location and campus. The institution also provides necessary resources,

in terms of materials and personnel, while the extension schools continue to meet the students

where they are in their own contexts. They also attend to relevant issues and the feedback helps

in ensuring that the content of the courses taught in the institution remain relevant to the needs of

the community. In addition, extension centres bear the name of the institution and every attempt

is made to give each centre the feeling of equality with the institution and to each other.

(a) Despite the weakness in each of the patterns, each one of these patterns has certain advantages

over the other. Therefore, the best way forward is to employ a combination of compatible

patterns of delivery of theological education. University accreditation is also a form of

contextualisation. The academic approach has its part in providing an academically trained

ministry comparable to other liberal educated vocations, specifically trained, set apart and

ordained group who can give lifelong service within their own context. As long as the content

and method of education are not defined by internal structure of a particular academic discipline

rather than by the demands of the role for which the students are being trained. In order to

achieve the pattern for training adopted needs to work closely with the local church and other

organisations in which the student will be serving.

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(b) Despite the contributions in-service training has made towards the multiplicity and growth of

Deeper Life Bible Church, the Church can benefit greatly from a combination of compatible

patterns of delivery of theological education. This can help to alleviate and reduce some of the

apparent weaknesses of the in-service training. One problem with in-service training is that it

puts students of different academic levels together. If some of the potential students acquired

proper and systematic theological education, it can help them to learn how to use their minds

properly in reading the scriptures and in getting involved in mission. Due to the critical methods

in which theology is taught it can help the Church avoid obscurantism. This can also lead the

Church to open up to fellow Christians as well as to realise that many beliefs or interpretations

that the Church accepted as contrary to Scripture may actually be seen in a new light. As a result,

there would be a greater acceptance of others with slightly different doctrinal beliefs and

practices.

(c) Deeper Life Bible Church can also learn a lot from the institutionalised as well as the TEE

patterns of delivery of theological education because although the in-service system offers

sufficient spiritual and practical training which the students acquire through practical

involvement in ministry and through experiences of life in the communities where people live

and interact. Yet it neglects the intellectual training of the ministers. Neglect of the mind tends to

the student becoming a passive receptacle whose mind is prone to indoctrination and narrowing

of the Bible message. This tends to a narrow vision of the mission of the church.

(d) These models of training for the ministry have served the churches for many years and they

remain an option, an enhancement and enrichment to ministry and ministerial preparation. But

although this is so it is still very important to consider alternatives in theological education and

implement what is necessary. What the church needs are delivery systems that can be combined

to make a compatible pattern which would be culturally relevant and culturally adaptable for the

enhancement of the great mission.

(e) Advantages over the other. Therefore, the best would be to employ a combination of compatible

patterns of delivery of theological education. The academic approach also has its part in

providing an academically trained ministry comparable to other liberal educated vocations,

37

specifically trained, set apart and ordained group who can give lifelong service within their own

context.

(f) Despite the contributions that in-service training has made towards the multiplicity and growth

of Deeper Life Bible Church, the Church can benefit greatly from a combination of compatible

patterns of delivery of theological education in order to alleviate and reduce some of the apparent

weaknesses of the in-service training. If some of the potential students acquire proper and

systematic theological education then it can help them to learn how to use their minds properly in

reading the scriptures and in getting involved in mission. Due to the critical methods in which

theology is taught it can help the Church avoid obscurantism and also lead the Church to open up

to fellow Christians as well as to realise that many beliefs or interpretations that the Church

accepted as contrary to Scripture may actually be seen in a new light, resulting in a greater

acceptance of others with slightly different doctrinal beliefs and practices.

(g) Deeper Life Bible Church can also learn a lot from the academic approach because although the

in-service system offers sufficient spiritual and practical training which the students acquire

through practical involvement in ministry and through experiences of life in the communities

where people live and interact. Yet it neglects the intellectual training of the ministers. Neglect

of the mind tends to the student becoming a passive receptacle whose mind is prone to

indoctrination and narrowing of the Bible message. This tends to a narrow vision of the mission

of the church.

(h) These models of training for the ministry have served the churches for many years and they

remain an option, an enhancement and enrichment to ministry and ministerial preparation. But

although this is so it is still very important to consider alternatives in theological education and

implement what is necessary. What the church needs are delivery systems that can be combined

to make a compatible pattern which would be culturally relevant and culturally adaptable for the

enhancement of the great mission.

38

BIBLIOGRAPHY

Association of Evangelicals in Africa, 1997, Training God’s Servants, Nairobi.

Banks, R. 1999, Reenvisioning Theological Education, Grand Rapids, Michigan.

Collinson, S. W. 2004, Making Disciples -the Significance of Jesus’ Educational Method for Today’s

Church, Alpha Graphics, Nottingham.

Gerber, V. (ed.), 1980, Discipling through Theological Education by Extension, Moody Press, Chicago.

Hart, D. G. (ed.), 1996, Theological Education in the Evangelical Tradition, Baker Books, Michigan.

Lee, J. M. and Putz L. J. (Eds), 1965, Seminary Education of Change, Fides Publishers, Inc.

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Lienemann-Perrin, C. 1981, Training for Relevant Ministry -A Study of the Work of Theological

Education Fund, Diocesan Press, Madras.

Mulholland, K. 1976, Adventures in Training the Ministry, Presbyterian and Reformed Publishing

Company, USA.

Niebuhr, H. R. & Williams, D. D., 1957, The Advancement of Theological Education, Harper & Brothers

Publishers, New York.

Niebuhr, H. R., 1956, The purpose of the Church and its ministry, Harper & Row, Publishers, Inc. New

York.

Winter, R. D. (ed.), 1969, Theological Education by Extension, William Carey Library, South Pasadena.

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