This is not formatted well, but the content is quite challenging…

Jesus and Paul trained their disciples by
combining

1. information
2. individual counseling
3. group counseling
4. coaching towards independence
5. on the job training.

Excellent article on Alternative Education Models for Church and Missions –

****

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

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
Table of Contents Table of Contents
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
MBS TEXTE 14 3
The best model available for the preparation
of full time church workers is
to be found in the way Jesus trained the
twelve disciples and in Paul ¢â‚¬â„¢s preparation
of his associates, as well as in the educational
practices of Old Testament leaders.
These principles apply to all kinds of training,
but are especially important in the
instruction of our future leaders.
It is easy to become a pastor;
but it is not easy to be one.2
The eternal problem in the education
of spiritual leadership is that pastors and
missionaries need two seemingly mutually
exclusive kinds of schooling: 1). a
good academic theological education and
2) practical on the job instruction accompanied
by personal mentoring and independent
study. The goal of such programs
must be to produce proven, independent,
spiritually mature leaders with practical
experience in real church life. Nowadays,
some study theology on an academic level
without gaining the character development
won through personal counseling
and experience and without the concrete
direction of experienced pastors or missionaries.
Others receive practical experience
within the realm of everyday church life,
but never acquire the necessary knowledge
of church history, modern sects and
religions or biblical languages.
Jesus and Paul trained their disciples by
combining
1. information
2. individual counseling
3. group counseling
4. coaching towards independence
5. on the job training.
Can we find no way to combine highly
qualified academic studies in theology
with personal training by within the environment
of everday missions and church
life? We find no set training system for
fulltime workers in the Bible, but, just as
in church work and in missions, we can
investigate and apply the principles laid
down in Scripture, adapting them wisely
to our own conditions without ignoring
spiritual essentials.

As I am convinced that a modern orientation
towards biblical standards and the
acknowledgement of modern needs will
both lead to the same results, I believe
that the following propositions of changes
point agree with Scripture as well as
with analysis of our own day and age, our
society and its educational needs . Education
is on the brink of a new age just
An Appeal for Alternative
Education Modelsfor Church and Missions
Thomas Schirrmacher
Translated by Cambron Teupe
PRO MUNDIS 4
Thomas Schirrmacher An Appeal for Alternative Education Models
as the media are. Certainly, change is not
automatically good, but we can use many
of these new develoments to our advantage.
We cannot afford to miss opportunities
as the world of secular education in
Germany is doing it.
Three Reasons for the Necessity
of Changes in our Theological
Education Programs
1. Biblical awareness: Examples given by
Jesus and Paul, the significance of role
models, the imperative of missions, the
spiritual requirements of leadership
2. Shifts in modern education3: the constant
changes and increases in the
material to be learned, globalisation,
the need for constant further education,
4 significance of mentoring, correspondence
courses, the Internet, the
significance of EQ=emotional quotients,
Andragogy instead of pedagogy.5
3. International experiences on the mission
field, particularly in the Third
World6: TEE (Theological Education
by Extension)7 and other alternative
training models,8 training models in
other cultures,9 the increasing number
of older applicants for fulltime service,
studies on the reasons that missionaries
return from the mission field,
Member Care, the training of workers
in large churches.
Siegfried Buchholz said on a congress
for Christian leaders:  ¢â‚¬Å¾The second opportunity
that we dare not miss is our treatment
of education and training. We must
assume that education will be the next
century ¢â‚¬Ëœs the most important raw material.
Our present educational sys-tem is not
preparing our young people for the future,
because it fails to comprehend the needs
of business and industry. Schools serve
only to convey the sorts of knowledge that
can be taught and learned in the traditional
form, and assumes that students will
remain for the rest of their lives in traditional
professions, that already no longer
exist. More than the skills and knowledge
required by specific employment, students
must learn the skills of employability, i.e.
the willingness and the ability to adapt to
a world of constantly changing job profiles
and professions, to be able to jump onto
the boats that are leaving the harbor. And
we are not learning this in our present
educational system. ¢â‚¬Å“10
The combination of information, individual
and group counseling and on the
job training  ¢â‚¬“ the model provided by Jesus
and Paul  ¢â‚¬“ is in my opinion the only way
to help modern Christians develop biblical
leadership qualites (1Tim 3,1 1 ¢â‚¬“3; Titus 1,
5 ¢â‚¬“9) so that they are qualified to take on
the responsibilities of church life and mission
field. One characteristic emphasised
in the Bible, the ability to teach, includes
both knowledge and the ability to share
it. Theological education tends to disregard
other qualites (self control, maturity
through testing, exemplary family life),
for seminaries fail to provide either counseling
or cooperative practical training by
instructors in everyday church life.
Thomas Schirrmacher An Appeal for Alternative Education Models
MBS TEXTE 14 5
Detlef Lehmann expects the following
from good theological training: A future
pastor or missionary should:
1. be trained to teach (not only know
doctrine, but know how to share it)
2. display an exemplary life style
3. place highest priority on worship and
prayer11
Thus, theological training should be
designed to promote independence, and
should integrate counseling and cooperative
practice in church activities with classical
theological material, so that Christians
are prepared to spread the Kingdom
of God in cooperation with others.12
Not like this!
A thinker earned his bread with the thesis,
living is dead. His rival, who taught. The
opposite thought was also respected and
well-fed.13
The challenge we face from the changes
in education is obvious. Back in the
70 ¢â‚¬â„¢s. Milton Baker of the Evangelical Fellowship
of Missions (EFMA) wrote:
 ¢â‚¬Å¾We are not training enough leaders. 2.
We are not training the real leaders. 3.
The cost of training is too high. 4. Traditional
training in residential schools segregates
prospective leaders so they become
professionals. 5. We are training men in
irrelevant concepts. ¢â‚¬Å“14
How are we to overcome these deficiencies?
Let me submit a few propositions.
These may well be incomplete,15
but I hope that they will at least stir up
the discussion we need about the further
development of our training programs for
missionaries and pastors.
I do not want to arouse unnecessary
controversy, for we have not come to this
conference to glorify each other, but to
struggle constructively for the advancement
of the Kingdom of God, and to
consider new ideas from other people and
missions.
1. The goal of education is to assist the
individual to become independent, not
to make him a lifelong adherent of a
rolemodel.
This means that a student needs to
know how his teacher arrived at his conclusions,
just as much as to know the conclusions
themselves. A minister consult
his instructors when he faces problems in
every day life; he must be able to find his
own answers. Education must therefore
teach the student to learn, even without a
teacher, just as the ancient Romans said:
 ¢â‚¬Å¾non scholae, sed vitae discimus ¢â‚¬Å“  ¢â‚¬“  ¢â‚¬Å¾We
learn not for school but for life. ¢â‚¬Å“ Seminaries
teach classes on the classical sects, for
example, but because of the rapid changes
in many sects, and the constant rise
of new sects, students desperately need
to know how to analyse the teaching and
practices of new groups, so that they can
warn their church members appropriately
and assist them in their witness to
members of such groups.
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Thomas Schirrmacher An Appeal for Alternative Education Models
2. Theological education must keep its
goals in view, just as Jesus taught His
disciples with the Great Commission in
mind.
Jonathan Lewis16 classifies the goals
of theological education in three areas;
 ¢â‚¬Å¾cognitive outcomes, ¢â‚¬Å“ (knowledge)  ¢â‚¬Å¾Skill
outcomes ¢â‚¬Å“ and  ¢â‚¬Å¾affective outcomes ¢â‚¬Å“,
(emotional).17 Because seminaries allow
society to set their goals instead of Scripture,
most training programs fail to provide
for more than one of these areas.18
 ¢â‚¬Å¾In order to be effective, ministry training
programs need to focus on the true
objective of training  ¢â‚¬“ godly and effective
kingdom workers. ¢â‚¬Å“19
3. The knowledge, experience and
maturity of both instructor and students
are of equal importance.20 Theological
IQ21 is not enough without
theological EQ.22
Theory and practice, IQ and EQ must
all be emphasised. Seminaries will not
encourage their students to learn willingly
and well by providing opportunites
for cooperation in numerous evangelistic
crusades at the expence of academic
quality, nor by expecting them to master
too much specialised material without
providing opportunities for them to gain
practical experience.
Because students need as much
guidance in their personal lives as in
their intellectual development, the five
elements important to Jesus and to Paul
must be woven together into a comprehensive
training program:
1. information,
2. indiviudal counseling,
3. group counseling,
4. promotion of independence,
5. training on the job.
4. Education must be adapted to life,
not life to education. Since the student ¢â‚¬â„¢s
situation has a strong influence on his
abilty to learn, theological training can
never become too flexible.
We must give up the demand that a
student must adapt completely and soley
to his seminary. Training centers must
also adapt to the student ¢â‚¬â„¢s situation. The
one way street must be replaced with a
give and take.
5. Modern theological edcuation must
provide and combine a variety of traditional
and alternative methods.
Theological training requires more flexibility
than other fields, because it must
take into consideration the variety which
God has designed for His Kingdom. How
sad that Evangelical theological training
in Germany is even more rigid than the
secular programs investigated in universal
studies on education.
Our modern world has provided us
with a multitude of methods. Besides
lectures, textbooks and class instruction,
we can employ correspondence courses,
independent study, intenernships, mentoring,
modular courses, internet courses,
tutored courses, research, discussion
groups  ¢â‚¬“ not for their own sakes, but for
the sakes of our students.
The present controversies about the
ideal educational program is being carThomas
Schirrmacher An Appeal for Alternative Education Models
MBS TEXTE 14 7
ried out in a very unhealthy atmosphere in
which traditional and alternative methods
are being played out against each other.
We Christians should intensively, joyfully
and flexibly take advantage of all available
methods, in order to further our students
and their role in the Kingdom of God.
6. Theological students are adults and
should not be taught according to the
same principles as pupils in the first
twenty years of life. Educators must
respect their maturity. Adults learn
differently than children do.23
Educators used to transfer too many
pedagogical concepts ( ¢â‚¬Å¾Pedagogy ¢â‚¬Å“,  ¢â‚¬Å¾to
lead a child ¢â‚¬Å“ comes from the Greek word
 ¢â‚¬Å¾pais ¢â‚¬Å“) to the field of androgy (from
Greek  ¢â‚¬Å¾andros ¢â‚¬Å“,  ¢â‚¬Å¾adult ¢â‚¬Å“). Newer literature
provides sufficient insights into the
needs of adult students.
Training can no longer be dominated
by lectures and class room instruction,
which only provides about 20% of the
necessary knowledge anyway!24 How
many books of the Bible can be taught in
class in four years?
7. The student ¢â‚¬â„¢s learning type must
be taken into consideration as much
as possible. We want him to learn as
well and as intensively as possible,
not to merely satisfy our institutional
requirements.
God has created so many different
kinds of people and so many different
kinds of Christians. If God creates His
children with special ministeries in mind,
how can theological institutions afford to
force them into educational straitjackets?
Many theological educators seem to be
completely unaware of the new insights
won in the fields of adult education and
the psycology of learning.
8. The student ¢â‚¬â„¢s learning type and his
personal gifts must be taken into more
consideration.
Has 1 Peter 4,10 (As every man hath
received the gift, even so minister the
same one to another, as good stewards of
the manifold grace of God.) no validity
in theological training? If we want to prepare
people to use their gifts for the rest
of their lives in the advancement of the
Kingdom of God, then those gifts must
play a central role in a student ¢â‚¬â„¢s training.
Since different spiritual gifts automatically
influence the student ¢â‚¬â„¢s learning type
and his interests, a study program should
combine the essential basics with possibilities
for specialisation. Only a few spiritual
gifts can be furthered in the classical
theological fields, which offer few possibilities
for the student to develop his own
personal talents.
9. Instructors should be active as pastors,
missionaries or involved in other
ministeries as well as being teachers
and scholars.
Many of the instructors in many German
seminaries have little experience in
active ministry, if any at all, yet are preparing
students for a profession of which
which they themselves have little or no
idea. Although we love to criticise the theological
training in the State churches, we
have been emulating them in this aspect.
Instructors should be qualified academiPRO
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Thomas Schirrmacher An Appeal for Alternative Education Models
cally and have made their contribution to
scholarship, but they should also be still
active full- or part time in church and
mission life. A professor of surgery cannot
teach effectively if he carried out his
last operation seventeen years ago! His
students expect him to be up to date with
the newest developments and to be able to
refer to recent experience in the operating
theater. Academic studies and continuing
practical experience are also both essential
to theological education.
10. Since the personal lives of instructors
are just as essential as their intellectual
capacities, seminaries must
consider more than just academic,
intellectural or  ¢â‚¬Å¾optical ¢â‚¬Å“ aspects in
selecting their faculties.
The most important qualification of
an instructor should be his ability to be
a good role model for his students, and
to work with them on a practical basis.
His gifts should play as important a role
as his position in family, church, missions
or society.
It should also be possible to engage
instructors without official academic
qualifications to teach classes on subjects
in which they have special knowledge or
experience. Rabi Maharaj, for example, as
a former Hindu priest, is better qualified
to teach on Hinduism than an instructor
who has only studied it academically.
Would we employ only Paul and ignore
John ¢â‚¬â„¢s personal contribution?
11. Seminaries should provide students
with close contact to teachers outside
the classroom and regularly scheduled
counseling possibilities on theological,
church and personal problems as a
matter of course.
Instructors who must spend large
amounts of time away from the campus or
cannot be available on weekends should
at least take along a few students, so that
they can observe and learn from real life.
12. Students must learn above all to
handle the stress and responsibility of
church and mission field. The ability to
deal with examination stress is simply
not as important!
A single examination at the end of the
training period tells more about ability to
handle examinations than about knowledge.
We would discover more about the
student ¢â‚¬â„¢s knowledge and his ability to use
it by taking a comprehensive look at his
theological and practical acheivements
over the whole period.
Perhaps each student could be guided
by a personal tutor throughout the entire
training period. This instructor could
then evaluate the individual ¢â‚¬â„¢s entire development
and achievement, including his
personal growth, his involvement in the
local church and other questions. His
assessment could then be discussed and
evaluated by others who have played a role
in the student ¢â‚¬â„¢s training.
13. Besides the multitude of specialist
instructors, every student should have
his own personal tutor. Continuous
 ¢â‚¬Å¾soul care ¢â‚¬Å“ and regular counseling
should be common practice in theological
education.
Thomas Schirrmacher An Appeal for Alternative Education Models
MBS TEXTE 14 9
This, of course, means fewer students,
not for the seminary as an institution,
but for the individual teacher. Reducing
student numbers alone will not automatically
achieve this goal, which depends on
the instructor ¢â‚¬â„¢s capacity for including his
students in his own work and life.
14. The integration and team work of
teachers and students in a church ought
to be standard procedure, especially
since our students will later be taking
on leadership responsibilities. Patience
and sacrifice cannot be learned in short
term projects but only in continuous
responsibilities.
The practical experience gained in
short term activities such as internships,
summer mission trips at home or abroad
has its value, but in contrast to the future
profession, the end of short term projects
are in sight. Unresolved problems can be
left behind. Later on, when the student has
taken on a fulltime job, he must face problems
and then bear the responsibility for
things he would much prefer to change.
He can avoid neither continual critics,
nor theological controversy, nor the long,
drawnout process of reaching consensus
in a board of contentious elders.
15. Training should not be available to
young people only. We need programs
which will enable older believers and
experienced church workers to get a
good theological education without
having to withdraw from their jobs and
families.25
In our increasingly unchurched society,
there are fewer and fewer young people
from Christian backgrounds who begin
seminary immediately after finishing
school, but the Bible sets no age limit on
the beginning of fulltime ministery. Why
can ¢â‚¬â„¢t a person who has only been a Christian
for 5 years start theological training
at the age of 50, assuming that he is personally
and spiritually mature?
The fear that young people who have
found their place in professional life will
no longer be interested in fulltime ministery
has led to the  ¢â‚¬Å¾doctrine ¢â‚¬Å“ that the
 ¢â‚¬Å¾normal ¢â‚¬Å“ pastor or missionary must be
won at the outset of his career. When a
middleaged person  ¢â‚¬“ like the apostle Paul
 ¢â‚¬“ enters the ministery, we are all surprised.
But doesn ¢â‚¬â„¢t Paul warn the church
against giving too much responsibility
to  ¢â‚¬Å¾ … a novice, lest being lifted up with
pride he fall into the condemnation of the
devil, ¢â‚¬Å“ (1 Tim 3:6)? Isn ¢â‚¬â„¢t this a frequent
complaint on the mission field, when
younger pastors or missionaries disdain
the experience of more mature native
believers? Nowadays we desperately need
proven ministers with personal maturity
and sufficient experience in church and
missions to handle numerous tensions
with wisdom and sensitivity.
16. Both in its content and in its
methods, theological education should
provide a comprehensive Christian
view of the world 26.
Faith in Jesus Christ should encompass
all aspects of our lives. If Jesus, in
and through Whom the world was created,
is its Lord, then nothing can elude
His influence. A comprehensive approach
does not mean that we withdraw into the
PRO MUNDIS 10
Thomas Schirrmacher An Appeal for Alternative Education Models
ivory tower of a piously narrow subject
matter, but that the whole expanse of our
thought and life becomes involved in our
theological training and is submitted to
our faith in Christ. We afford neither to
ignore or even denounce nontheological
disciplines, such as pedagogy, psychology
or history, nor to swallow uncritically
whatever others say. Our students
must learn to evaluate! As the instructor ¢â‚¬â„¢s
influence determines to a large extent the
way his students ¢â‚¬â„¢ deal with the immense
amount of information confronting
them, he must be very aware of his role
as example.
17. Western Christians have a lot to
learn from Christians in other countries.
As our globalisation envelops our
world, instructors and students need
to learn more from Christians of other
cultures. Living and working in another
culture, even for a short time, has stimulated
many young people  ¢â‚¬“ even if only
to recognise the influence of their own
culture on their Christian life style. At
the same time, many have become more
interested in missions  ¢â‚¬“ even if they do
not become missionaries later, they can
ensure that missions will become an integral
part of their church ¢â‚¬â„¢s awareness.
German theologians  ¢â‚¬“ not just the liberals,
by the way  ¢â‚¬“ may consider themselves
the center of the universe, but in the
realm of education, we have a lot to learn
from other cultures.27 I am very impressed
with the way Asian believers have combined
high academic standards with
intensive spiritual zeal. Lesslie Newbigin,
for example, suggests that Western training
programs be reformed in structure,
methodology and content, according to
the experiences made in other cultures.28
18. The rigid separation between
disciplines leads to overtheorisation
and overspecialisation.29 It is one of
education ¢â‚¬â„¢s major responsibilites to
establish and suggest relationships
between bodies of knowledge, but in
theology, this is generally left up to the
student.
How quickly instructors are to make
their class the center of the universe, judging
students according to their achievements
in his own field and completely
ignoring the rest of his development. Paul
A. Beals, who calls this blindness  ¢â‚¬Å¾educational
provincialism ¢â‚¬Å“,30 doesn ¢â‚¬â„¢t even absolve
exegesis from its responsibility to serve
the church and missions,31 even though
Evangelical seminaries often revere this
field as a sort of sacred cow which needs
no justification. Exegesis need not be subject
to Bible Criticism, but it must submit
to the Biblical assertion that all Scripture
is  ¢â‚¬Å¾profitable for doctrine, ¢â‚¬Å“ (1 Tim 3:16).
As important as exegesis is, it must contibute
to the Church ¢â‚¬â„¢s needs.
In 1787, Johann Philipp Gabler demanded
that  ¢â‚¬Å¾Biblical Theology ¢â‚¬Å“ be separated
from  ¢â‚¬Å¾Dogmatic Theology ¢â‚¬Å“.32 Ever since,
the Church has suffered from the increasing
deviation between the representation
of  ¢â‚¬Å¾Christian ¢â‚¬Å“ truth and the exegesis of
Scripture. Modern Historical Criticism
could never have developed without it!
Evangelical Bible Colleges were often
founded in order to combat the critical
Thomas Schirrmacher An Appeal for Alternative Education Models
MBS TEXTE 14 11
seminaries, but unfortunately have often
taken over their disciplines, structures
and demarcations, unconciously preserving
fundamental critical results instead
of overthrowing them. The often retained
one of Historical Criticism ¢â‚¬â„¢s most
devastating results instead of instigating a
revolution which emphasises the interpretation
of the Word of God and demonstrates
its involvement in Systematic Theology,
dogmatics, ethics and apologetics as
well as in counseling and missions all at
the same time.
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 Reformed
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
curriculum. All aspects of theological
education must be directed towards
church planting and world missions.34
Each discipline should be taught with
the advancement of the church and of
missions in mind. Students should be
inspired by the opportunity to cooperate
in God ¢â‚¬â„¢s great work in evangelisation and
missions.  ¢â‚¬Å¾Regardless of his particular
academic discipline, every faculty member
in a theological school should teach
his subjects with the mission of the church
in view. ¢â‚¬Å“35 The late South African missiologist
David Bosch once described the
critical role of missiology, which ought to
permeate all other fields like leaven.36 He
notes,  ¢â‚¬Å¾A major problem is that the present
division of theological subjects was
canonized in a period when the church in
Europe was completly introverted. ¢â‚¬Å“37 We
will take a closer look at the curriculum
later.
The following graph38 demonstrates
the centrality of the Great Commission to
the motivation and direction of all other
disciplines.
Graphics 1: The Mission of the Church should be
the motivation of all other subjects of theology.
Let me repeat the propositions I formulated
in my book on Romans39 as basis of
Paul ¢â‚¬â„¢s thinking:
1. Anyone who pursues missions pragmatically
but ignores doctrine is
ministering in his own commission;
he is disregarding what God has said
about evangelisation.
2. Anyone who teaches  ¢â‚¬Å¾doctrine ¢â‚¬Å“ not
centered in missions and not aimed
PRO MUNDIS 12
Thomas Schirrmacher An Appeal for Alternative Education Models
towards evangelisation is teaching
his own doctrine and is disregarding
God ¢â‚¬â„¢s reasons for doctrine.
3. Biblical missions always begin with
sound doctrine. Sound doctrine
always leads to missions.
20. The failure of evangelical Bible
schools and seminaries to recognise
each other is a catastrophe.
Evangelical schools must begin to acknowledge
each other ¢â‚¬â„¢s courses and programs.
Programs should be mututally
compatible, so that students are able to
change schools, when another institution
would be better suited to the individual ¢â‚¬â„¢s
personality, situation or future plans  ¢â‚¬“
and the seminary should then encourage
them to do so! Programs should be better
coordinated in order to provide appropriate
variety and flexibility.
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 prepares
its students for a given profession,
and is an important mechanism for evaluating
the suitability of the institution for
the student ¢â‚¬â„¢s goals. Because the profession
of pastor, missionary or Christian leader
depends only partially on academic abilities,
accreditation should also observe
the extent to which the graduates of a
given institution have been prepared to
lead, to work with people, to react to their
changing world, and to explain spiritual
truth.
At the moment, accreditation tends to
overemphasize formal aspects of education
such as bureaucracy. These classical
criteria (eg number of books, finances,
number of instructors with a doctorate)
are easier to measure, but are often of
little real value for theological training.41
More important than the number of
books in the library is the availablity of
books, whether in the schools ¢â‚¬â„¢ library or
in the libraries of the instructors. And of
what use are the books, if students are not
taught to use them independently according
to their own personality, gifts and
future ministry? Bureaucratic changes
to fit accreditation rules seldom improve
quality.42
Thomas Schirrmacher An Appeal for Alternative Education Models
MBS TEXTE 14 13
Annotations Annotations
1 Published originally in German as  ¢â‚¬Å¾Ausbilden
wie Jesus und Paulus ¢â‚¬Å“. S. 7 ¢â‚¬“43 in: Klaus
W. M ƒ ¼ller, Thomas Schirrmacher (Ed.). Ausbildung
als missionarischer Auftrag. Referate
der Jahrestagung 1999 des afem. edition afem
– mission reports 7. Verlag f ƒ ¼r Kultur und
Wissenschaft: Bonn, 1999; see also  ¢â‚¬Å¾Jesus as
Master Educator and Trainer ¢â‚¬Å“. Training for
Crosscultural Ministries (World Evangelical
Fellowship) 2/2000: 1 ¢â‚¬“4;  ¢â‚¬Å¾Paul and His Colleagues ¢â‚¬Å“.
Training for Crosscultural Ministries
(World Evangelical Fellowship) 3/2000:
6 ¢â‚¬“8;  ¢â‚¬Å¾Having a Role Model, Being a Role
Model ¢â‚¬Å“. Training for Crosscultural Ministries
(World Evangelical Fellowship) 1/2001: 4 ¢â‚¬“7;
and Dios Quiere que T ƒ º Aprendas Trabajes y
Ames. Funad: Managua (Nikaragua), 19991;
20002 (Spanish).
2 Adapted from the German proverb  ¢â‚¬Å¾It is easy
to become father, but is not easy to be one ¢â‚¬Å“.
3 See for example; Wolf Lodermann.  ¢â‚¬Å¾Management
– Gurus aus USA in Europa auf Studenten
Jagd: MBA-Titel als Sprosse auf Karriereleiter ¢â‚¬Å“.
Bonner Rundschau 7. Sept.1996; B ƒ ¤rbel
Schwertfeger.  ¢â‚¬Å¾International, praxisnah und
teamorientiert: Der MBA setzt sich auch in
Deutschland durch ¢â‚¬Å“. Welt am Sonntag vom
7.Oct. 1997.
4 See; Detlef Joszok.  ¢â‚¬Å¾Lernen als Beruf: Arbeit
und Bildung in der Informations- und Wissensgesellschaft ¢â‚¬Å“.
Aus Politik und Zeitgeschichte
(Beilage zu Das Parlament) B 9/99
(26. Feb.1999): 31 ¢â‚¬“38.
5 See; below.
6 See for example; F. Ross. Kinsler (Ed.).
Ministry by the People. WCC Publ.: Genf &
Orbis Books: Myrknoll (NY), 1983; Harvie
M. Conn, Samuel F. Rowen (Ed.). Missions
and Theological Education. Associates of Urbans:
Farmington (MI), 1984; Tom Chandler.
 ¢â‚¬Å¾A Caring Model of Training ¢â‚¬Å“. Training for
Crosscultural Ministries (Occasional Bulletin
of the International Missionary Training
Fellowship) 1/1996: 4 ¢â‚¬“5 (on India); David
& Rosemary Harley.  ¢â‚¬Å¾Missionary Training in
Africa is Gaining Momentum ¢â‚¬Å“. Training for
Crosscultural Ministries (Occasional Bulletin
of the International Missionary Training Fellowship)
2/1994: 3 ¢â‚¬“4; Heinz Suter.  ¢â‚¬Å¾Training
Tentmakers from the Latin Context ¢â‚¬Å“. Training
for Crosscultural Ministries (Occasional Bulletin
of the International Missionary Training
Fellowship) 1/1996: 5 ¢â‚¬“6 (on Latin America).
7 See for TEE ¢â‚¬â„¢s  ¢â‚¬Ëœmother seminary ¢â‚¬â„¢, a Reformed
seminary in Guatemala: Kenneth B. Mulholland.
 ¢â‚¬Å¾Presbyterian Seminary of Guatemala:
A Modest Experiment Becomes a Model for
Change ¢â‚¬Å“. pp. 33 ¢â‚¬“41 in: F. Ross. Kinsler (Ed.).
Ministry by the People. op. cit. On TEE, see
the summary in: Fred Holland. Teaching
Through T. E. E.: Help for Leaders in Theological
Education by Extension in Africa. Evangel
Publishing House: Nairobi (Kenia), 1975
and Richard Hart.  ¢â‚¬Å¾New Paths in Theological
Education ¢â‚¬Å“. PTEE info (Program for Theological
Education by Extension, Amman, Jordanien)
1/1998. p. 1;  ¢â‚¬Å¾Experiencing the Aspect
of  ¢â‚¬Å¡Extension ¢â‚¬Ëœ ¢â‚¬Å“. PTEE info (Program for Theological
Education by Extension, Amman,
Jordanien) 1/1995. p. 1.
8 See the description of alternate models for
theological education in ;David Kornfield.
 ¢â‚¬Å¾Seminary Education Toward Education
Alternatives ¢â‚¬Å“. pp. 191 ¢â‚¬“210 in: Harvie M.
Conn, Samuel F. Rowen (Ed.). Missions and
Theological Education. op. cit.
9 See: Harvie M. Conn.  ¢â‚¬Å¾Teaching Missions
in the Third World: The Cultural Problems ¢â‚¬Å“.
pp. 249 ¢â‚¬“279 in: Harvie M. Conn, Samuel
F. Rowen (Ed.). Missions and Theological
Education. Associates of Urbans: Farmington
(MI), 1984. pp. 268ff  ¢â‚¬Å¾ethnoandragogy ¢â‚¬Å“.
10 Siegfried Buchholz.  ¢â‚¬Å¾Fit f ƒ ¼r die Zukunft
– Aufspringen auf einen fahrenden Zug ¢â‚¬Å“. pp.
7 ¢â‚¬“20 in: J ƒ ¶rg Knoblauch, Horst Marquart
PRO MUNDIS 14
Thomas Schirrmacher An Appeal for Alternative Education Models
(ed.). Fit f ƒ ¼r die Zukunft: Konzepte christlicher
F ƒ ¼hrungskr ƒ ¤fte. Brunnen: Gie ƒÅ¸en, 1999.
pp. 13 ¢â‚¬“14.
11 Detlef Lehmann.  ¢â‚¬Å¾Gedanken und  ƒÅ“berlegungen
zur Frage der Ausbildung von Pastoren
in den lutherischen Kirchen ¢â‚¬Å“. Evangelium
 ¢â‚¬“ Gospel 10 [= 21] (1983) 3 (June ¢â‚¬“Aug):
382 ¢â‚¬“399.
12 See: Wolfgang Simson. Gottes Megatrends:
Sechs Wege aus dem christlichen Ghetto. C &
P: Emmelsb ƒ ¼ll & Koinonia: Rothrist (CH),
1995. pp. 49 ¢â‚¬“51.
13 Translation by Cambron Teupe of a German
limerick.
14 Cited in Fred Holland. Teaching Through
T. E. E. : Help for Leaders in Theological Education
by Extension in Africa. Evangel Publishing
House: Nairobi (Kenia), 1975. p. 9.
15 For further, similar suggestions, see: Paul
A. Beals. A People for His Name: A Church-
Based Missions Strategy. William Carey
Library: Pasadena (CA), 19952. pp. 199 ¢â‚¬“206
(f ƒ ¼r instructors) und pp. 207 ¢â‚¬“214 (for students).
I have won many suggestions from
the World Evangelical Fellowship ¢â‚¬â„¢s (WEF)
International Missionary Training Fellowship
(Journal: Training for Crosscultural Ministries:
Occasional Bulletin of the International
Missionary Training Fellowship): Robert
Ferris (Ed.). Establishing Missionary Training.
World Evangelical Fellowship Series 4.
William Carey Library: Pasadena (CA), 1995;
David Harley. Preparing to Serve: Training for
Cross-Cultural Mission. World Evangelical
Fellowship Series 3. William Carey Library:
Pasadena (CA), 1995; William D. Taylor
(Ed.). Internationalizing Missionary Training.
Paternoster Press: Carlisle (GB), n.d.(ca.
1994).
16 Jonathan Lewis.  ¢â‚¬Å¾Matching Outcomes with
Methods and Contexts ¢â‚¬Å“. Training for Crosscultural
Ministries (Occasional Bulletin of the
International Missionary Training Fellowship)
2/1998: 1 ¢â‚¬“3.
17 Ibid., p. 1.
18 Ibid., p. 2.
19 Ibid., p. 3.
20 Particularly in: Paul A. Beals. A People for
His Name. op. cit., pp. 210 ¢â‚¬“212.
21 Intelligence quotient.
22 Emotional Quotient, or  ¢â‚¬Å¾emotional intelligence ¢â‚¬Å“.
See; Daniel Goleman. Emotionale
Intelligenz. Hanser: M ƒ ¼nchen, 1996 = dtv:
M ƒ ¼nchen, 1997 [I do not shard Goleman ¢â‚¬â„¢s
Buddistic tendencies! See; Daniel Goleman
(Ed.). Die heilende Kraft der Gef ƒ ¼hle:
Gespr ƒ ¤che mit dem Dalai Lama … dtv: M ƒ ¼nchen,
19982]; Robert K. Cooper, Ayman
Sawaf. Emotionale Intelligenz f ƒ ¼r Manager.
Heyne: M ƒ ¼nchen, 1997; Branko Bokun. Wer
lacht lebt. Ariston: M ƒ ¼nchen, 1996; Andreas
Huber. Sichwort Emotionale Intelligenz.
Heyne: M ƒ ¼nchen, 19964. In 1962, the Ciba-
Symposium on the future of mankind, discussed
the overemphasis of IQ and the importance
of the individual ¢â‚¬â„¢s ability to deal with others.
See: Gordon Wolstenhom (Ed.). Man and His
Future. J. & A. Churchill: London, 1963.
23 See: Duane H. Elmer.  ¢â‚¬Å¾Education and
Service ¢â‚¬Å“. pp. 226 ¢â‚¬“244 in: Harvie M. Conn,
Samuel F. Rowen (Ed). Missions and Theological
Education. Associates of Urbans:
Farmington (MI), 1984. pp. 227 ¢â‚¬“229 ( ¢â‚¬Å¾Paedagogy
and Andragogy ¢â‚¬Å“) und Harvie M. Conn.
 ¢â‚¬Å¾Teaching Missions in the Third World ¢â‚¬Å“. op.
cit., pp. 268ff  ¢â‚¬Å¾ethnoandragogy ¢â‚¬Å“.
24 Aniul D. Dolanky.  ¢â‚¬Å¾A Critical Evaluation
of Theological Education in Residential
Training ¢â‚¬Å“. pp. 156 ¢â‚¬“168 in: Harvie M. Conn,
Samuel F. Rowen (Ed.). Missions and Theological
Education. op. cit., p. 157.
25 See: Thomas Schirrmacher.  ¢â‚¬Å¾Aus meiner
Sicht: Mission und Bew ƒ ¤hrung ¢â‚¬Å“. Evangelikale
Missiologie 1/1989: 2.
26 Especialy, Paul A. Beals. A People for His
Name. op. cit, pp. 199 ¢â‚¬“200.
27 For an excellent assortment of alternate
models, including other countries, see: Robert
W. Ferris. Renewal in Theological Education.
Billy Graham Center: Wheaton (IL), 1990.
Thomas Schirrmacher An Appeal for Alternative Education Models
MBS TEXTE 14 15
28 Lesslie Newbigin.  ¢â‚¬Å¾Theological Education
in World Perspective ¢â‚¬Å“. pp. 3 ¢â‚¬“18 in: Harvie M.
Conn, Samuel F. Rowen (Ed.). Missions and
Theological Education. Associates of Urbans:
Farmington (MI), 1984.
29 Especially John M. Frame. The Doctrine of
the Knowledge of God. op. cit., pp. 206 ¢â‚¬“214.
30  ¢â‚¬Å¾Educational Provincialism ¢â‚¬Å“, Paul A. Beals.
A People for His Name. op. cit., p.. 200.
31 Ibid. p. 201 ¢â‚¬“202.
32 Johann Philipp Gabler. De iusto discrimine
theologiae biblicae et dogmaticae regundisque
recte utriusque finibus. Inauguralrede an der
Universit ƒ ¤t Altdorf. Altdorf, 1787; on Gabler,
see: Otto Merk.  ¢â‚¬Å¾Anf ƒ ¤nge neutestamentlicher
Wissenschaft im 18. Jahrhundert ¢â‚¬Å“. pp. 37 ¢â‚¬“59
in: Georg Schwaiger (Ed.). Historische Kritik
in der Theologie. Studien zur Theologie- und
Geistesgeschichte des Neunzehnten Jahrhunderts
32. Vandenhoeck & Ruprecht, 1980,
here p. 57. Lutheran theology paved the way
for this development. According to Robert
Scharlemann.  ¢â‚¬Å¾Theology in Church and University:
The Post-Reformation Development ¢â‚¬Å“.
Church History 33 (1964) 23ff, Melanchthon
distinguished between academic theology,
which orients itself on historical developments,
and kerygmatic theology, which preaches
to the modern church; a distinction
which Lutheran orthodox theologians such
as Johann Gerhard (1582 ¢â‚¬“1637) developed
further. See; Ibid. Reformed theology adhered
to John Calvin ¢â‚¬â„¢s example. Calvin treated scholarly
exegesis and sermon as a two elements
of a single discipline.(See: . K. Karl M ƒ ¼ller.
Symbolik. A. Deichert: Erlangen, 1896. pp.
340 ¢â‚¬“343+389+454 ¢â‚¬“463).
33 John M. Frame. The Doctrine of the Knowledge
of God. op. cit., pp. 91 ¢â‚¬“92.
34 See:. Lois McKinney.  ¢â‚¬Å¾Why Renewal Is
Needed in Theological Education ¢â‚¬Å“. Evangelical
Missions Quarterly 18 (April 1982) 93 ¢â‚¬“94
and the collection; Harvie M. Conn, Samuel
F. Rowen (Ed.). Missions and Theological
Education. op. cit., especially David Bosch.
 ¢â‚¬Å¾Missions in Theological Education ¢â‚¬Å“. pp. xivxlii
and Horst Engelmann. Mobilmachung f ƒ ¼r
die Mission: Wie k ƒ ¶nnen Mitarbeiter f ƒ ¼r den
Missionsdienst gewonnen werden? Missionshaus
Bibelschule Wiedenest: Wiedenest, n.d.
(ca. 1983) 60 pp.
35 Paul A. Beals. A People for His Name. op.
cit., p. 199.
36 David Bosch.  ¢â‚¬Å¾Missions in Theological Education ¢â‚¬Å“.
op. cit., pp. xxxi-xxxii.
37 Ibid., pp. xxx-xxxi.
38 Derived from Paul A. Beals. A People for His
Name. op. cit.,. S. 201.
39 Der R ƒ ¶merbrief. 2 vol. H ƒ ¤nssler: Neuhausen,
19941; RVB: Hamburg, 20012; see also
 ¢â‚¬Å¾Romans as a Charter of World Mission: A
Lesson in the Relation of Systematic Theology
and Missiology ¢â‚¬Å“. Reflection: An International
Reformed Review of Missiology 4 (1993/94)
1/2 (Sept ¢â‚¬“Nov): 34 ¢â‚¬“39 = International Journal
of Frontier Missions 10 (1993) 4 (Oct): 159 ¢â‚¬“
162 = Chalcedon Report No. 342 (Jan 1994):
43 ¢â‚¬“47; reprinted in Thomas Schirrmacher.
World Mission  ¢â‚¬“ Heart of Christianity. RVB:
Hamburg, 2000.
40 For the best contributions on the issue of
accreditation, see: Samuel F. Rowen.  ¢â‚¬Å¾Accreditation,
Contextualization and the Teaching
of Mission ¢â‚¬Å“. pp. 137 ¢â‚¬“155 in: Harvie M. Conn,
Samuel F. Rowen (Ed.). Missions and Theological
Education. Associates of Urbans: Farmington
(MI), 1984.
41 Particularly Ibid., p. 139.
42 Ibid., p. 141 and Aniul D. Dolanky.  ¢â‚¬Å¾A Critical
Evaluation of Theological Education in
Residential Training ¢â‚¬Å“. pp. 156 ¢â‚¬“168 in: Harvie
M. Conn, Samuel F. Rowen (Ed.). Missions
and Theological Education. Associates of
Urbans: Farmington (MI), 1984. pp. 158 ¢â‚¬“
159.
PRO MUNDIS 16
Thomas Schirrmacher An Appeal for Alternative Education Models
The author The 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 Theological
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 H ƒ ¤nde 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).
Impressum
MBS-TEXTE
Pro Mundis
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Geistliche Impulse
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Erg ƒ ¤nzungen zur Ethik
Philosophische Anst ƒ ¶ ƒÅ¸e
Hope for Europe
Tr ƒ ¤ger:
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und Gemeindebau ¢â‚¬Å“ e.V.
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Tel. +49 (0) 72 31 – 28 47 39
Fax: – 28 47 38
Kontakt:
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Fax: 0 26 81 / 98 83 69
Herausgeber:
Dr. mult. Thomas Schirrmacher
Schriftleitung:
Ron Kubsch
Weitere Redaktionsmitglieder:
Thomas Kinker, Titus Vogt,
Drs. Frank Koppelin
Impressum
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