An Appeal for Alternative Education Models for Church and Missions

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Thomas Schirrmacher An Appeal for Alternative Education Models for Church and Missions

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It is easy to become a pastor; but it is not easy to be one ...... 3 Three Reasons for the Necessity of Changes in our Theological Education Programs ...... 4 Not like this! ...... 5 Annotations ...... 13 The author ...... 16 Impressum ...... 17

Presented at the 1999 annual meeting of the Association of German Evangelical Missiologists as introduction for a discussion between mission leaders and heads of seminaries.1 Thomas Schirrmacher An Appeal for Alternative Education Models

An Appeal for Alternative Education Modelsfor Church and Missions Thomas Schirrmacher Translated by Cambron Teupe

The best model available for the pre- but never acquire the necessary know- paration of full time church workers is ledge of church history, modern sects and to be found in the way Jesus trained the religions or biblical languages. twelve disciples and in Paul’s preparation Jesus and Paul trained their disciples by of his associates, as well as in the educa- combining tional practices of Old Testament leaders. These principles apply to all kinds of trai- 1. information ning, but are especially important in the 2. individual counseling instruction of our future leaders. 3. group counseling 4. coaching towards independence 5. on the job training. It is easy to become a pastor; but it is not easy to be one.2 Can we find no way to combine highly qualified academic studies in theology The eternal problem in the education with personal training by within the envi- of spiritual leadership is that pastors and ronment of everday missions and church missionaries need two seemingly mutu- life? We find no set training system for ally exclusive kinds of schooling: 1). a fulltime workers in the Bible, but, just as good academic theological education and in church work and in missions, we can 2) practical on the job instruction accom- investigate and apply the principles laid panied by personal mentoring and inde- down in Scripture, adapting them wisely pendent study. The goal of such programs to our own conditions without ignoring must be to produce proven, independent, spiritual essentials. spiritually mature leaders with practical As I am convinced that a modern orien- experience in real church life. Nowadays, tation towards biblical standards and the some study theology on an academic level acknowledgement of modern needs will without gaining the character develop- both lead to the same results, I believe ment won through personal counseling that the following propositions of chan- and experience and without the concrete ges point agree with Scripture as well as direction of experienced pastors or missio- with analysis of our own day and age, our naries. Others receive practical experience society and its educational needs . Edu- within the realm of everyday church life, cation is on the brink of a new age just

MBS TEXTE 14 3 Thomas Schirrmacher An Appeal for Alternative Education Models as the media are. Certainly, change is not assume that education will be the next automatically good, but we can use many century‘s the most important raw mate- of these new develoments to our advan- rial. Our present educational sys-tem is not tage. We cannot afford to miss opportu- preparing our young people for the future, nities as the world of secular education in because it fails to comprehend the needs Germany is doing it. of business and industry. Schools serve only to convey the sorts of knowledge that can be taught and learned in the traditio- Three Reasons for the Neces- nal form, and assumes that students will sity of Changes in our Theolo- remain for the rest of their lives in tradi- gical Education Programs tional professions, that already no longer exist. More than the skills and knowledge 1. Biblical awareness: Examples given by required by specific employment, students Jesus and Paul, the significance of role must learn the skills of employability, i.e. models, the imperative of missions, the the willingness and the ability to adapt to spiritual requirements of leadership a world of constantly changing job profiles 2. Shifts in modern education3: the con- and professions, to be able to jump onto stant changes and increases in the the boats that are leaving the harbor. And material to be learned, globalisation, we are not learning this in our present the need for constant further educa- educational system.“10 tion,4 significance of mentoring, cor- The combination of information, indi- respondence courses, the Internet, the vidual and group counseling and on the significance of EQ=emotional quoti- job training – the model provided by Jesus ents, Andragogy instead of pedagogy.5 and Paul – is in my opinion the only way 3. International experiences on the mis- to help modern Christians develop biblical sion field, particularly in the Third leadership qualites (1Tim 3,1 1–3; Titus 1, World6: TEE (Theological Education 5–9) so that they are qualified to take on by Extension)7 and other alternative the responsibilities of church life and mis- training models,8 training models in sion field. One characteristic emphasised other cultures,9 the increasing number in the Bible, the ability to teach, includes of older applicants for fulltime service, both knowledge and the ability to share studies on the reasons that missiona- it. Theological education tends to disre- ries return from the mission field, gard other qualites (self control, maturity Member Care, the training of workers through testing, exemplary family life), in large churches. for seminaries fail to provide either counseling or cooperative practical training by Siegfried Buchholz said on a congress instructors in everyday church life. for Christian leaders: „The second opportunity that we dare not miss is our treat- ment of education and training. We must

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Detlef Lehmann expects the following How are we to overcome these deﬁ- from good theological training: A future ciencies? Let me submit a few proposi- pastor or missionary should: tions. These may well be incomplete,15 1. be trained to teach (not only know but I hope that they will at least stir up doctrine, but know how to share it) the discussion we need about the further 2. display an exemplary life style development of our training programs for 3. place highest priority on worship and missionaries and pastors. prayer11 I do not want to arouse unnecessary controversy, for we have not come to this Thus, theological training should be conference to glorify each other, but to designed to promote independence, and struggle constructively for the advan- should integrate counseling and coopera- cement of the Kingdom of God, and to tive practice in church activities with clas- consider new ideas from other people and sical theological material, so that Christi- missions. ans are prepared to spread the Kingdom of God in cooperation with others.12 1. The goal of education is to assist the individual to become independent, not to make him a lifelong adherent of a Not like this! rolemodel. This means that a student needs to A thinker earned his bread with the thesis, know how his teacher arrived at his con- living is dead. His rival, who taught. The clusions, just as much as to know the con- opposite thought was also respected and clusions themselves. A minister consult well-fed.13 his instructors when he faces problems in every day life; he must be able to ﬁnd his The challenge we face from the chan- own answers. Education must therefore ges in education is obvious. Back in the teach the student to learn, even without a 70’s. Milton Baker of the Evangelical Fel- teacher, just as the ancient Romans said: lowship of Missions (EFMA) wrote: „non scholae, sed vitae discimus“ – „We learn not for school but for life.“ Semina- „We are not training enough leaders. 2. ries teach classes on the classical sects, for We are not training the real leaders. 3. example, but because of the rapid chan- The cost of training is too high. 4. Tradi- ges in many sects, and the constant rise tional training in residential schools seg- of new sects, students desperately need regates prospective leaders so they become to know how to analyse the teaching and professionals. 5. We are training men in practices of new groups, so that they can irrelevant concepts.“14 warn their church members appropri- ately and assist them in their witness to members of such groups.

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2. Theological education must keep its 1. information, goals in view, just as Jesus taught His 2. indiviudal counseling, disciples with the Great Commission in 3. group counseling, mind. 4. promotion of independence, Jonathan Lewis16 classifies the goals 5. training on the job. of theological education in three areas; „cognitive outcomes,“ (knowledge) „Skill 4. Education must be adapted to life, outcomes“ and „affective outcomes“, not life to education. Since the student’s (emotional).17 Because seminaries allow situation has a strong influence on his society to set their goals instead of Scrip- abilty to learn, theological training can ture, most training programs fail to pro- never become too flexible. vide for more than one of these areas.18 We must give up the demand that a „In order to be effective, ministry trai- student must adapt completely and soley ning programs need to focus on the true to his seminary. Training centers must objective of training – godly and effective also adapt to the student’s situation. The kingdom workers.“19 one way street must be replaced with a give and take. 3. The knowledge, experience and maturity of both instructor and stu- 5. Modern theological edcuation must dents are of equal importance.20 The- provide and combine a variety of tradi- ological IQ21 is not enough without tional and alternative methods. theological EQ.22 Theological training requires more fle- Theory and practice, IQ and EQ must xibility than other fields, because it must all be emphasised. Seminaries will not take into consideration the variety which encourage their students to learn willin- God has designed for His Kingdom. How gly and well by providing opportunites sad that Evangelical theological training for cooperation in numerous evangelis- in Germany is even more rigid than the tic crusades at the expence of academic secular programs investigated in universal quality, nor by expecting them to master studies on education. too much specialised material without Our modern world has provided us providing opportunities for them to gain with a multitude of methods. Besides practical experience. lectures, textbooks and class instruction, Because students need as much we can employ correspondence courses, guidance in their personal lives as in independent study, intenernships, men- their intellectual development, the five toring, modular courses, internet cour- elements important to Jesus and to Paul ses, tutored courses, research, discussion must be woven together into a compre- groups – not for their own sakes, but for hensive training program: the sakes of our students. The present controversies about the ideal educational program is being car-

PRO MUNDIS 6 Thomas Schirrmacher An Appeal for Alternative Education Models ried out in a very unhealthy atmosphere in Many theological educators seem to be which traditional and alternative methods completely unaware of the new insights are being played out against each other. won in the fields of adult education and We Christians should intensively, joyfully the psycology of learning. and flexibly take advantage of all available methods, in order to further our students 8. The student’s learning type and his and their role in the Kingdom of God. personal gifts must be taken into more consideration. 6. Theological students are adults and Has 1 Peter 4,10 (As every man hath should not be taught according to the received the gift, even so minister the same principles as pupils in the first same one to another, as good stewards of twenty years of life. Educators must the manifold grace of God.) no validity respect their maturity. Adults learn in theological training? If we want to pre- differently than children do.23 pare people to use their gifts for the rest Educators used to transfer too many of their lives in the advancement of the pedagogical concepts („Pedagogy“, „to Kingdom of God, then those gifts must lead a child“ comes from the Greek word play a central role in a student’s training. „pais“) to the field of androgy (from Since different spiritual gifts automati- Greek „andros“, „adult“). Newer litera- cally influence the student’s learning type ture provides sufficient insights into the and his interests, a study program should needs of adult students. combine the essential basics with possibi- Training can no longer be dominated lities for specialisation. Only a few spiri- by lectures and class room instruction, tual gifts can be furthered in the classical which only provides about 20% of the theological fields, which offer few possi- necessary knowledge anyway!24 How bilities for the student to develop his own many books of the Bible can be taught in personal talents. class in four years? 9. Instructors should be active as pas- 7. The student’s learning type must tors, missionaries or involved in other be taken into consideration as much ministeries as well as being teachers as possible. We want him to learn as and scholars. well and as intensively as possible, Many of the instructors in many Ger- not to merely satisfy our institutional man seminaries have little experience in requirements. active ministry, if any at all, yet are pre- God has created so many different paring students for a profession of which kinds of people and so many different which they themselves have little or no kinds of Christians. If God creates His idea. Although we love to criticise the the- children with special ministeries in mind, ological training in the State churches, we how can theological institutions afford to have been emulating them in this aspect. force them into educational straitjackets? Instructors should be qualified academi-

MBS TEXTE 14 7 Thomas Schirrmacher An Appeal for Alternative Education Models cally and have made their contribution to counseling possibilities on theological, scholarship, but they should also be still church and personal problems as a active full- or part time in church and matter of course. mission life. A professor of surgery can- Instructors who must spend large not teach effectively if he carried out his amounts of time away from the campus or last operation seventeen years ago! His cannot be available on weekends should students expect him to be up to date with at least take along a few students, so that the newest developments and to be able to they can observe and learn from real life. refer to recent experience in the operating theater. Academic studies and continuing 12. Students must learn above all to practical experience are also both essen- handle the stress and responsibility of tial to theological education. church and mission field. The ability to deal with examination stress is simply 10. Since the personal lives of instruc- not as important! tors are just as essential as their intel- A single examination at the end of the lectual capacities, seminaries must training period tells more about ability to consider more than just academic, handle examinations than about know- intellectural or „optical“ aspects in ledge. We would discover more about the selecting their faculties. student’s knowledge and his ability to use The most important qualification of it by taking a comprehensive look at his an instructor should be his ability to be theological and practical acheivements a good role model for his students, and over the whole period. to work with them on a practical basis. Perhaps each student could be guided His gifts should play as important a role by a personal tutor throughout the entire as his position in family, church, missions training period. This instructor could or society. then evaluate the individual’s entire deve- It should also be possible to engage lopment and achievement, including his instructors without official academic personal growth, his involvement in the qualifications to teach classes on subjects local church and other questions. His in which they have special knowledge or assessment could then be discussed and experience. Rabi Maharaj, for example, as evaluated by others who have played a role a former Hindu priest, is better qualified in the student’s training. to teach on Hinduism than an instructor who has only studied it academically. 13. Besides the multitude of specialist Would we employ only Paul and ignore instructors, every student should have John’s personal contribution? his own personal tutor. Continuous „soul care“ and regular counseling 11. Seminaries should provide students should be common practice in theologi- with close contact to teachers outside cal education. the classroom and regularly scheduled

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This, of course, means fewer students, from Christian backgrounds who begin not for the seminary as an institution, seminary immediately after finishing but for the individual teacher. Reducing school, but the Bible sets no age limit on student numbers alone will not automati- the beginning of fulltime ministery. Why cally achieve this goal, which depends on can’t a person who has only been a Chris- the instructor’s capacity for including his tian for 5 years start theological training students in his own work and life. at the age of 50, assuming that he is per- sonally and spiritually mature? 14. The integration and team work of The fear that young people who have teachers and students in a church ought found their place in professional life will to be standard procedure, especially no longer be interested in fulltime minis- since our students will later be taking tery has led to the „doctrine“ that the on leadership responsibilities. Patience „normal“ pastor or missionary must be and sacrifice cannot be learned in short won at the outset of his career. When a term projects but only in continuous middleaged person – like the apostle Paul responsibilities. – enters the ministery, we are all surpri- The practical experience gained in sed. But doesn’t Paul warn the church short term activities such as internships, against giving too much responsibility summer mission trips at home or abroad to „ ... a novice, lest being lifted up with has its value, but in contrast to the future pride he fall into the condemnation of the profession, the end of short term projects devil,“ (1 Tim 3:6)? Isn’t this a frequent are in sight. Unresolved problems can be complaint on the mission field, when left behind. Later on, when the student has younger pastors or missionaries disdain taken on a fulltime job, he must face pro- the experience of more mature native blems and then bear the responsibility for believers? Nowadays we desperately need things he would much prefer to change. proven ministers with personal maturity He can avoid neither continual critics, and sufficient experience in church and nor theological controversy, nor the long, missions to handle numerous tensions drawnout process of reaching consensus with wisdom and sensitivity. in a board of contentious elders. 16. Both in its content and in its 15. Training should not be available to methods, theological education should young people only. We need programs provide a comprehensive Christian which will enable older believers and view of the world 26. experienced church workers to get a Faith in Jesus Christ should encom- good theological education without pass all aspects of our lives. If Jesus, in having to withdraw from their jobs and and through Whom the world was crea- families.25 ted, is its Lord, then nothing can elude In our increasingly unchurched society, His influence. A comprehensive approach there are fewer and fewer young people does not mean that we withdraw into the

MBS TEXTE 14 9 Thomas Schirrmacher An Appeal for Alternative Education Models ivory tower of a piously narrow subject for example, suggests that Western trai- matter, but that the whole expanse of our ning programs be reformed in structure, thought and life becomes involved in our methodology and content, according to theological training and is submitted to the experiences made in other cultures.28 our faith in Christ. We afford neither to ignore or even denounce nontheological 18. The rigid separation between disciplines, such as pedagogy, psycho- disciplines leads to overtheorisation logy or history, nor to swallow uncriti- and overspecialisation.29 It is one of cally whatever others say. Our students education’s major responsibilites to must learn to evaluate! As the instructor’s establish and suggest relationships influence determines to a large extent the between bodies of knowledge, but in way his students’ deal with the immense theology, this is generally left up to the amount of information confronting student. them, he must be very aware of his role How quickly instructors are to make as example. their class the center of the universe, jud- ging students according to their achie- 17. Western Christians have a lot to vements in his own field and completely learn from Christians in other coun- ignoring the rest of his development. Paul tries. A. Beals, who calls this blindness „educati- As our globalisation envelops our onal provincialism“,30 doesn’t even absolve world, instructors and students need exegesis from its responsibility to serve to learn more from Christians of other the church and missions,31 even though cultures. Living and working in another Evangelical seminaries often revere this culture, even for a short time, has stimu- field as a sort of sacred cow which needs lated many young people – even if only no justification. Exegesis need not be sub- to recognise the influence of their own ject to Bible Criticism, but it must submit culture on their Christian life style. At to the Biblical assertion that all Scripture the same time, many have become more is „profitable for doctrine,“ (1 Tim 3:16). interested in missions – even if they do As important as exegesis is, it must conti- not become missionaries later, they can bute to the Church’s needs. ensure that missions will become an inte- In 1787, Johann Philipp Gabler deman- gral part of their church’s awareness. ded that „Biblical Theology“ be separated German theologians – not just the libe- from „Dogmatic Theology“.32 Ever since, rals, by the way – may consider themsel- the Church has suffered from the increa- ves the center of the universe, but in the sing deviation between the representation realm of education, we have a lot to learn of „Christian“ truth and the exegesis of from other cultures.27 I am very impressed Scripture. Modern Historical Criticism with the way Asian believers have com- could never have developed without it! bined high academic standards with Evangelical Bible Colleges were often intensive spiritual zeal. Lesslie Newbigin, founded in order to combat the critical

PRO MUNDIS 10 Thomas Schirrmacher An Appeal for Alternative Education Models seminaries, but unfortunately have often ologist David Bosch once described the taken over their disciplines, structures critical role of missiology, which ought to and demarcations, unconciously preser- permeate all other fields like leaven.36 He ving fundamental critical results instead notes, „A major problem is that the pre- of overthrowing them. The often reta- sent division of theological subjects was ined one of Historical Criticism’s most canonized in a period when the church in devastating results instead of instigating a Europe was completly introverted.“37 We revolution which emphasises the interpre- will take a closer look at the curriculum tation of the Word of God and demonst- later. rates its involvement in Systematic Theo- The following graph38 demonstrates logy, dogmatics, ethics and apologetics as the centrality of the Great Commission to well as in counseling and missions all at the motivation and direction of all other the same time. disciplines. John M. Frame objects strongly to the prevailing philososophical view that the classification of knowledge and scientific disciplines is necessary to scholarship.33 He considers this arrangement a matter of convenience, and contradicts the Refor- med Dutch scholars, whom he otherwise greatly admires: Abraham Kuyper and Herman Dooyeweerd, who taught that the division of disciplines and the proper classification are essential to an accurate comprehension of the world.

19. Missions should be central to the Graphics 1: The Mission of the Church should be curriculum. All aspects of theological the motivation of all other subjects of theology. education must be directed towards church planting and world missions.34 Let me repeat the propositions I formu- Each discipline should be taught with lated in my book on Romans39 as basis of the advancement of the church and of Paul’s thinking: missions in mind. Students should be inspired by the opportunity to cooperate 1. Anyone who pursues missions prag- in God’s great work in evangelisation and matically but ignores doctrine is missions. „Regardless of his particular ministering in his own commission; academic discipline, every faculty mem- he is disregarding what God has said ber in a theological school should teach about evangelisation. his subjects with the mission of the church 2. Anyone who teaches „doctrine“ not in view.“35 The late South African missi- centered in missions and not aimed

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towards evangelisation is teaching the extent to which the graduates of a his own doctrine and is disregarding given institution have been prepared to God’s reasons for doctrine. lead, to work with people, to react to their 3. Biblical missions always begin with changing world, and to explain spiritual sound doctrine. Sound doctrine truth. always leads to missions. At the moment, accreditation tends to overemphasize formal aspects of educa- 20. The failure of evangelical Bible tion such as bureaucracy. These classical schools and seminaries to recognise criteria (eg number of books, finances, each other is a catastrophe. number of instructors with a doctorate) Evangelical schools must begin to ack- are easier to measure, but are often of nowledge each other’s courses and pro- little real value for theological training.41 grams. Programs should be mututally More important than the number of compatible, so that students are able to books in the library is the availablity of change schools, when another institution books, whether in the schools’ library or would be better suited to the individual’s in the libraries of the instructors. And of personality, situation or future plans – what use are the books, if students are not and the seminary should then encourage taught to use them independently accor- them to do so! Programs should be better ding to their own personality, gifts and coordinated in order to provide appropri- future ministry? Bureaucratic changes ate variety and flexibility. to fit accreditation rules seldom improve quality.42 21. Accreditation standards with their strict requirements often reflect old ways of doing things and make it often impossible for newcomers, new and innovative schools, to get accepted.40 In the future, they should also take the practical, spiritual and personal aspects of education into account. Accreditation is supposed to serve to ascertain whether a school adquately pre- pares its students for a given profession, and is an important mechanism for evalu- ating the suitability of the institution for the student’s goals. Because the profession of pastor, missionary or Christian leader depends only partially on academic abi- lities, accreditation should also observe

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AnnotationsAnnotations

1 Published originally in German as „Ausbil- tin of the International Missionary Training den wie Jesus und Paulus“. S. 7–43 in: Klaus Fellowship) 1/1996: 4–5 (on India); David W. Müller, Thomas Schirrmacher (Ed.). Aus- & Rosemary Harley. „Missionary Training in bildung als missionarischer Auftrag. Referate Africa is Gaining Momentum“. Training for der Jahrestagung 1999 des afem. edition afem Crosscultural Ministries (Occasional Bulletin - mission reports 7. Verlag für Kultur und of the International Missionary Training Fel- Wissenschaft: Bonn, 1999; see also „Jesus as lowship) 2/1994: 3–4; Heinz Suter. „Training Master Educator and Trainer“. Training for Tentmakers from the Latin Context“. Training Crosscultural Ministries (World Evangelical for Crosscultural Ministries (Occasional Bul- Fellowship) 2/2000: 1–4; „Paul and His Col- letin of the International Missionary Training leagues“. Training for Crosscultural Minist- Fellowship) 1/1996: 5–6 (on Latin America). ries (World Evangelical Fellowship) 3/2000: 7 6–8; „Having a Role Model, Being a Role See for TEE’s ‘mother seminary’, a Reformed Model“. Training for Crosscultural Ministries seminary in Guatemala: Kenneth B. Mulhol- (World Evangelical Fellowship) 1/2001: 4–7; land. „Presbyterian Seminary of Guatemala: and Dios Quiere que Tú Aprendas Trabajes y A Modest Experiment Becomes a Model for Ames. Funad: Managua (Nikaragua), 19991; Change“. pp. 33–41 in: F. Ross. Kinsler (Ed.). 20002 (Spanish). Ministry by the People. op. cit. On TEE, see the summary in: Fred Holland. Teaching 2 Adapted from the German proverb „It is easy Through T. E. E.: Help for Leaders in Theolo- to become father, but is not easy to be one“. gical Education by Extension in Africa. Evan-

3 gel Publishing House: Nairobi (Kenia), 1975 See for example; Wolf Lodermann. „Manage- and Richard Hart. „New Paths in Theological ment - Gurus aus USA in Europa auf Studenten Education“. PTEE info (Program for Theolo- Jagd: MBA-Titel als Sprosse auf Karrierelei- gical Education by Extension, Amman, Jorda- ter“. Bonner Rundschau 7. Sept.1996; Bärbel nien) 1/1998. p. 1; „Experiencing the Aspect Schwertfeger. „International, praxisnah und of ‚Extension‘“. PTEE info (Program for The- teamorientiert: Der MBA setzt sich auch in ological Education by Extension, Amman, Deutschland durch“. Welt am Sonntag vom Jordanien) 1/1995. p. 1. 7.Oct. 1997. 8 4 See the description of alternate models for See; Detlef Joszok. „Lernen als Beruf: Arbeit theological education in ;David Kornﬁeld. und Bildung in der Informations- und Wis- „Seminary Education Toward Education sensgesellschaft“. Aus Politik und Zeitge- Alternatives“. pp. 191–210 in: Harvie M. schichte (Beilage zu Das Parlament) B 9/99 Conn, Samuel F. Rowen (Ed.). Missions and (26. Feb.1999): 31–38. Theological Education. op. cit. 5 See; below. 9 See: Harvie M. Conn. „Teaching Missions 6 See for example; F. Ross. Kinsler (Ed.). in the Third World: The Cultural Problems“. Ministry by the People. WCC Publ.: Genf & pp. 249–279 in: Harvie M. Conn, Samuel Orbis Books: Myrknoll (NY), 1983; Harvie F. Rowen (Ed.). Missions and Theological M. Conn, Samuel F. Rowen (Ed.). Missions Education. Associates of Urbans: Farmington and Theological Education. Associates of Ur- (MI), 1984. pp. 268ff „ethnoandragogy“. bans: Farmington (MI), 1984; Tom Chandler. 10 Siegfried Buchholz. „Fit für die Zukunft „A Caring Model of Training“. Training for - Aufspringen auf einen fahrenden Zug“. pp. Crosscultural Ministries (Occasional Bulle- 7–20 in: Jörg Knoblauch, Horst Marquart

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(ed.). Fit für die Zukunft: Konzepte christli- 18 Ibid., p. 2. cher Führungskräfte. Brunnen: Gießen, 1999. 19 pp. 13–14. Ibid., p. 3. 20 11 Detlef Lehmann. „Gedanken und Überle- Particularly in: Paul A. Beals. A People for gungen zur Frage der Ausbildung von Pasto- His Name. op. cit., pp. 210–212. ren in den lutherischen Kirchen“. Evangelium 21 Intelligence quotient. – Gospel 10 [= 21] (1983) 3 (June–Aug): 22 382–399. Emotional Quotient, or „emotional intelligence“. See; Daniel Goleman. Emotionale 12 See: Wolfgang Simson. Gottes Megatrends: Intelligenz. Hanser: München, 1996 = dtv: Sechs Wege aus dem christlichen Ghetto. C & München, 1997 [I do not shard Goleman’s P: Emmelsbüll & Koinonia: Rothrist (CH), Buddistic tendencies! See; Daniel Gole- 1995. pp. 49–51. man (Ed.). Die heilende Kraft der Gefühle: 13 Translation by Cambron Teupe of a German Gespräche mit dem Dalai Lama ... dtv: Mün- limerick. chen, 19982]; Robert K. Cooper, Ayman Sawaf. Emotionale Intelligenz für Manager. 14 Cited in Fred Holland. Teaching Through Heyne: München, 1997; Branko Bokun. Wer T. E. E. : Help for Leaders in Theological Edu- lacht lebt. Ariston: München, 1996; Andreas cation by Extension in Africa. Evangel Publi- Huber. Sichwort Emotionale Intelligenz. shing House: Nairobi (Kenia), 1975. p. 9. Heyne: München, 19964. In 1962, the Ciba-

15 Symposium on the future of mankind, discus- For further, similar suggestions, see: Paul sed the overemphasis of IQ and the importance A. Beals. A People for His Name: A Church- of the individual’s ability to deal with others. Based Missions Strategy. William Carey See: Gordon Wolstenhom (Ed.). Man and His Library: Pasadena (CA), 19952. pp. 199–206 Future. J. & A. Churchill: London, 1963. (für instructors) und pp. 207–214 (for students). I have won many suggestions from 23 See: Duane H. Elmer. „Education and the World Evangelical Fellowship’s (WEF) Service“. pp. 226–244 in: Harvie M. Conn, International Missionary Training Fellowship Samuel F. Rowen (Ed). Missions and The- (Journal: Training for Crosscultural Minis- ological Education. Associates of Urbans: tries: Occasional Bulletin of the Internatio- Farmington (MI), 1984. pp. 227–229 („Paed- nal Missionary Training Fellowship): Robert agogy and Andragogy“) und Harvie M. Conn. Ferris (Ed.). Establishing Missionary Trai- „Teaching Missions in the Third World“. op. ning. World Evangelical Fellowship Series 4. cit., pp. 268ff „ethnoandragogy“.

William Carey Library: Pasadena (CA), 1995; 24 David Harley. Preparing to Serve: Training for Aniul D. Dolanky. „A Critical Evalua- Cross-Cultural Mission. World Evangelical tion of Theological Education in Residential Fellowship Series 3. William Carey Library: Training“. pp. 156–168 in: Harvie M. Conn, Pasadena (CA), 1995; William D. Taylor Samuel F. Rowen (Ed.). Missions and Theolo- (Ed.). Internationalizing Missionary Trai- gical Education. op. cit., p. 157. ning. Paternoster Press: Carlisle (GB), n.d.(ca. 25 See: Thomas Schirrmacher. „Aus meiner 1994). Sicht: Mission und Bewährung“. Evangelikale 16 Jonathan Lewis. „Matching Outcomes with Missiologie 1/1989: 2. Methods and Contexts“. Training for Cross- 26 Especialy, Paul A. Beals. A People for His cultural Ministries (Occasional Bulletin of the Name. op. cit, pp. 199–200. International Missionary Training Fellowship) 27 2/1998: 1–3. For an excellent assortment of alternate models, including other countries, see: Robert 17 Ibid., p. 1. W. Ferris. Renewal in Theological Education. Billy Graham Center: Wheaton (IL), 1990.

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28 Lesslie Newbigin. „Theological Education die Mission: Wie können Mitarbeiter für den in World Perspective“. pp. 3–18 in: Harvie M. Missionsdienst gewonnen werden? Missions- Conn, Samuel F. Rowen (Ed.). Missions and haus Bibelschule Wiedenest: Wiedenest, n.d. Theological Education. Associates of Urbans: (ca. 1983) 60 pp. Farmington (MI), 1984. 35 Paul A. Beals. A People for His Name. op. 29 Especially John M. Frame. The Doctrine of cit., p. 199. the Knowledge of God. op. cit., pp. 206–214. 36 David Bosch. „Missions in Theological Edu- 30 „Educational Provincialism“, Paul A. Beals. cation“. op. cit., pp. xxxi-xxxii. A People for His Name. op. cit., p.. 200. 37 Ibid., pp. xxx-xxxi. 31 Ibid. p. 201–202. 38 Derived from Paul A. Beals. A People for His 32 Johann Philipp Gabler. De iusto discrimine Name. op. cit.,. S. 201. theologiae biblicae et dogmaticae regundisque 39 recte utriusque ﬁnibus. Inauguralrede an der Der Römerbrief. 2 vol. Hänssler: Neuhau- Universität Altdorf. Altdorf, 1787; on Gabler, sen, 19941; RVB: Hamburg, 20012; see also see: Otto Merk. „Anfänge neutestamentlicher „Romans as a Charter of World Mission: A Wissenschaft im 18. Jahrhundert“. pp. 37–59 Lesson in the Relation of Systematic Theology in: Georg Schwaiger (Ed.). Historische Kritik and Missiology“. Reﬂection: An International in der Theologie. Studien zur Theologie- und Reformed Review of Missiology 4 (1993/94) Geistesgeschichte des Neunzehnten Jahrhun- 1/2 (Sept–Nov): 34–39 = International Journal derts 32. Vandenhoeck & Ruprecht, 1980, of Frontier Missions 10 (1993) 4 (Oct): 159– here p. 57. Lutheran theology paved the way 162 = Chalcedon Report No. 342 (Jan 1994): for this development. According to Robert 43–47; reprinted in Thomas Schirrmacher. Scharlemann. „Theology in Church and Uni- World Mission – Heart of Christianity. RVB: versity: The Post-Reformation Development“. Hamburg, 2000. Church History 33 (1964) 23ff, Melanchthon 40 For the best contributions on the issue of distinguished between academic theology, accreditation, see: Samuel F. Rowen. „Accre- which orients itself on historical develop- ditation, Contextualization and the Teaching ments, and kerygmatic theology, which pre- of Mission“. pp. 137–155 in: Harvie M. Conn, aches to the modern church; a distinction Samuel F. Rowen (Ed.). Missions and Theo- which Lutheran orthodox theologians such logical Education. Associates of Urbans: Far- as Johann Gerhard (1582–1637) developed mington (MI), 1984. further. See; Ibid. Reformed theology adhered 41 to John Calvin’s example. Calvin treated scho- Particularly Ibid., p. 139. larly exegesis and sermon as a two elements 42 Ibid., p. 141 and Aniul D. Dolanky. „A Cri- of a single discipline.(See: . K. Karl Müller. tical Evaluation of Theological Education in Symbolik. A. Deichert: Erlangen, 1896. pp. Residential Training“. pp. 156–168 in: Harvie 340–343+389+454–463). M. Conn, Samuel F. Rowen (Ed.). Missions 33 John M. Frame. The Doctrine of the Know- and Theological Education. Associates of ledge of God. op. cit., pp. 91–92. Urbans: Farmington (MI), 1984. pp. 158– 159. 34 See:. Lois McKinney. „Why Renewal Is Needed in Theological Education“. Evangeli- cal Missions Quarterly 18 (April 1982) 93–94 and the collection; Harvie M. Conn, Samuel F. Rowen (Ed.). Missions and Theological Education. op. cit., especially David Bosch. „Missions in Theological Education“. pp. xiv- xlii and Horst Engelmann. Mobilmachung für

MBS TEXTE 14 15 Thomas Schirrmacher An Appeal for Alternative Education Models

TheThe author author

Thomas Schirrmacher earned his doctorates in Theology (Dr. theol, 1985, Netherlands) in Cultural Anthropology (PhD, 1989, USA) and in Ethics (ThD, 1996, USA) and received a honorary doctorate (DD) in 1997. He is president of Martin Bucer Theolo- gical Seminary with campuses in Bonn, Berlin, Hamburg, Vienna, Innsbruck, Prague and Istanbul and holds chairs in ethics, world religions and international development in Germany, USA and India. He is also president of Gebende Hände GmbH (Giving Hands), an internationally active relief organisation, as well as owner of a publishing house and coowner of a consulting company. He is Secretary of the Commission for Religions Freedom of the German and Austrian Evangelical Alliance and member of the same commission of the World Evangelical Fellowship. He has written and edited 74 books. He is married with Dr. Christine Schirrmacher, who holds a chair in the Science of Islam, and is father of a son (12) and a daughther (9).

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