The Pneuma Review » education

Workshop of the Holy Spirit: An Invitation to Theological Education

Rick Wadholm — Mon, 19 Aug 2024 22:00:18 +0000

Doug Strong and Jess Bielman, Workshop of the Holy Spirit: An Invitation to Theological Education (Eugene, OR: Cascade, 2022), 152 pages, ISBN 9781532689093.

Doug Strong and Jess Bielman offer this short volume intent on reimagining and reoffering an ancient medieval metaphor (the “workshop”) for contemporary practices of theological education that are integrative of the life of the academy and the church together. The volume proposes to take readers on a journey of recovery. Chapter 1 introduces the ancient construct of “apprenticeship” as a means of education in theology and ministry that is intentionally hands-on and oriented around a relationship of discipleship rather than simply courses taken independently with hopes that the student will gain integrative mastery on their own. Foundationally this is a call to mentorship that is facilitated via Spirit-empowered transformational experiences in community, discipline, and vocational holiness and wholeness.

Could the ancient construct of apprenticeship—hands-on and relational—be a model for education in theology and ministry?

In chapter 2 “Craftsmanship”, Strong and Bielman propose that the “craft of the kerygma” (the proclamation of the good news of Jesus) is the product of their proposed model of the workshop of the Holy Spirit. Students are apprenticed into this proclamation work through means of smaller groups taking time toward genuinely sharing life together. Chapter 3 addresses the ways in which guilds were formed of co-laborers within a particular craft that provided support and nurture toward mastery. This is also proposed for ministerial training in seminaries that emphasis life in the Spirit (in community) “is the place from which ministry flows; life in ministry is not the axis on which your life in the Spirit spins” (75). Chapter 4 carries the reader forward into the image of the journey-man/woman as a means of rethinking the interplay of praxis and ministry. This chapter takes up the spiritual disciplines as “tools for the work” of transforming the journey-man/woman (Scripture, prayer, community, worship, Eucharist, fasting) toward creating a “rule of life” (114-116). Chapter 5 concludes the volume with a proposed move toward mastery as one also trains up others and serves the Church well. This mastery is always under the mastery of the Spirit as “ongoing companion,” “creative inspirer,” and “signpost to the future reign of God” (132, original emphasis).

A change of vision for theological education is needed.

While Strong and Bielman make much good use of this medieval metaphor it seems it may be more a repristination of an ancient practice that was itself faltering and not simply replaced by falsely driven ideas and practices. The ancient guilds organized around workshops only pertained to specific fields of study (production of goods as a trade, for example) and never pertained to all fields of study or development (the ancient professions of medicine, law, and divinity; p. 29). Furthermore, the “masters” were practitioners themselves as they took on students. This meant that specialization was always limited and becomes highly restrictive toward developments beyond that which is expressed in localized practices. Perhaps this image works best for those very specifically within theological education seeking only to give themselves to particular forms of vocational ministry but does not open the way for those who may pursue more advanced research levels of education. While the language of Philipp Jakob Spener drives the metaphor as the workshop of the Holy Spirit shaping the ministers, this imagery belongs to an era of disciplines that fit the times as they were shifting and may miss potential for modern models that themselves may speak into the very foci of Strong and Bielman. Granted that any metaphor is not meant to be carried too far beyond its intent, yet this metaphor may at some level undermine the very purposes of the project however praiseworthy and necessary for the day. A change of vision for theological education is needed to address the issues but also to work toward total transformation into the image of Christ Jesus by the Spirit of God.

For the student and those they serve, theological education is supposed to bring about personal transformation into the image of Christ Jesus by the Spirit of God. However, most theological education tends to function as a business and a cognitive intellectualist project.

Several weaknesses bear mentioning. Despite being in the title of the volume, the idea of the “Spirit” as integrative and foundational seems to lack in development throughout this volume (where other works take up such a task, see Amos Yong and Dale Coulter, The Holy Spirit in Higher Education: Renewing the Christian University [Baylor University Press, 2023; Editor’s note: see review by Rick Wadholm Jr]). To be fair, the Spirit is mentioned often, but in many ways, this stands only for some unnamable contribution or role rather than explicated within any sort of explicated pneumatological bases. The Spirit functions almost more as a feature of chaos to the structures of institutions (eg, 132; which may be the case, but is not always the case). Another weakness is ways in which this volume may not weigh its sources as well as it should, but simply takes up sources that wrote spiritually and pietistically without due accounting for the foundations behind their writings and at times misrepresenting them. This is exemplified in claiming Henri Nouwen was an “Anglican priest” (76) rather than a Catholic priest. This lack is technically part of their aim to speak from and into a broad spectrum of the Church, but it makes for an unequal hodge-podge approach more than an intentional integrative approach. Finally, the turn to “workshop” takes up the language of commodification rather than what seemed the aim of the volume in humanizing by the Spirit to transformation and conformity to the Son of Man. This is exemplified not only in the language of “workshop” but the language of “tools” used to shape us and then naming the spiritual disciplines. The disciplines are formative but calling them “tools” (87-89) turns this from transformative personal engagement with the Spirit, into manufacturing metaphor that dehumanizes. While this does not seem the intent, it becomes the implication.

Despite the noted issues with this volume, it still offers a refreshing rethinking of the moves within theological education that have tended to turn it into business and a cognitive intellectualist project rather than the personalizing and transforming Spirit empowering encounter it is meant to be for the sake of the individual, the Church, and the world. This book might function well for a group of professors, administrators, pastors, and students to read together over several weeks of discussions centered around the journey into the “workshop” re-storying proposed. As such it might just offer the “academy opportunity to make it a place of spiritual and intellectual flourishing for the sake of the church’s health” (144). May it be so.

Reviewed by Rick Wadholm Jr.

Publisher’s page: https://wipfandstock.com/9781532689093/workshop-of-the-holy-spirit/

Preview Workshop of the Holy Spirit: https://books.google.com/books?id=SyKcEAAAQBAJ

Amos Yong and Dale Coulter: The Holy Spirit and Higher Education

Rick Wadholm — Mon, 17 Jun 2024 22:00:29 +0000

Amos Yong and Dale M. Coulter, The Holy Spirit and Higher Education: Renewing the Christian University (Waco, TX: Baylor University Press, 2023), 320 pages, ISBN 9781481318143.

Amos Yong and Dale Coulter bring to bear a fruitful and constructive offering in The Holy Spirit and Higher Education whose primary audience are those engaged in work and service at institutions found within the Council for Christian Colleges & Universities. Not that this is their exclusive audience, but it is a helpful focal point for the intended audience. The volume is divided into two sections between the two contributors respectively where each voice may be heard (for those who recognize the writing styles) with three chapters each: historical (Coulter in chapters 2-4) and theological (Yong in chapters 5-7). Both sections offer some of the most constructive and fresh hearings in their respective areas of focus that this reviewer has engaged across the literature in both the history and theology of (Christian) higher education. The volume has helpful introductory and concluding chapters that summarize the project on both ends. Further, each chapter entails a succinct summation of the primary contributions of that chapter to the conversation.

A welcome construct utilized were terms/ideas to lead the imagination of each of the six core chapters of the volume. In the historical section by Coulter, he makes use of habitus, Bildung, and the Romanticist intuitive populism via the “triad of intuitionism, immanence, and progressivism” (in contrast to the “high culture” of liberalism and the worldview notions of Reformed approaches). In the theological section by Yong, he makes use of head, heart, hands and connects these in a pneumatologically attuned trinitarian construction for an integrative approach to Christian higher education. These ideas offer a way of remembering the movements made in each respective chapter of which the authors do hope to have some manner of “hook” to aid those who have read their works toward recall and entering into the imaginations of the writers and the world they have offered. The volume is not overly long (at 306 oversized pages), but likely many readers may find it a difficult read owing to the thickness of careful critical reflection demonstrated in the writing styles of both Coulter and Yong. In this way, familiarity with their previous work bears dividends toward understanding their particular articulations.

Yong and Coulter offer some of the most constructive and fresh engagement with the history and theology of Christian higher education.

There are numerous noteworthy contributions each has made to the field, but only a few each will be mentioned here. In part one, Coulter offers a turn to the storying of higher education involved at the Saint Victor Abbey with Hugh and Richard. This provides a helpful new insight into the particular time/location as offering a vision toward a more holistic approach to Christian higher education. Further, Coulter’s offering of the Wesleyan Holiness storying of both Evangelicalism and Pentecostalism in relation to higher education may be a groundbreaking contribution toward rethinking the story of Christian higher education in general within the context of the U.S. In part two, Yong continues his life-long project toward a radical pneumatological orientation for trinitarian thought than found in other works as entrée to his trinitarian proposal. While Yong has elsewhere written on the subject of “Pentecost” and higher education,[1] this is the most expansive and detailed project to date seeking to offer moves toward an emphatically pneumatologically determined trinitarian model of higher education. While these topics have been addressed in some fashion across the literature of the field, they have not been engaged previously to the extent and for the purposes of such a volume as this. These contributions alone are worthy of high praise and much further study and development as constructive moves toward a more holistic future for Christian higher education and careful articulation of the history and future of such framed within the narrative of Pentecost.

Coulter’s offering of the Wesleyan Holiness storying of both Evangelicalism and Pentecostalism in relation to higher education may be a groundbreaking contribution toward rethinking the story of Christian higher education in general within the context of the U.S.

Further, this volume offers one of the finest displays of a critique of “worldview” focus particularly taking of the charges of Mark Noll against Evangelicalism as only telling a very limited and particular story that has predetermined the language and ideas informing the conversation. Here, the turn to the debates between George Marsden and Donald Dayton, over whose story is being told and not told, offers a potent reminder of the power of storying and story-teller in ways that shift the focus and intended outcomes. The telling of the Wesleyan-Holiness contributions has been neglected for far too long and must take its place alongside the more Reformed tellings of church history and confessional higher education. Coulter makes good use of an initial foray into retelling stories of the Wesleyan-Holiness contributions and the ways in which these were never about “worldview” but drew upon the influences of German Romanticism as a populist form of “knowledge” that required living into such rather than simply conceptualizing such.

The rooting of this volume in the ecumenical turn of “Pentecost” (bearing the marks of Yong’s distinct contribution to the global Pentecost/al conversations) functions well as a metaphor and storying that naturally seems to lend itself to ecumenical dialogue (many thanks for the persistent work in this regard by Yong). This framing/orientation for this project avoids the political dynamics of much contemporary ecumenism and instead not only allows, but specifically calls for diversity (by and through the Spirit). This is not without difficulty in how one may in fact critique such diversities as somehow outside of such storying via Pentecost. However, this makes use of the chief storying of the Church all the while reminding Pentecostals (those identifying as such) of the ways in which this story is not their own unique possession but belongs to God’s work to set all things to rights. Coulter and Yong, thus, provide a way of constructive dialogic engagements between both Pentecostals and the rest of the Church via this storying of Pentecost as the Church’s story (and in turn, as that meant to be/become the cosmic redemptive story).

Rooting this volume in the ecumenical turn of Pentecost functions well as a metaphor and storying that naturally lends itself to ecumenical dialogue.

While the volume is targeting western models of educational theory and practice, one may wonder in what ways are these descriptions applicable in majority world contexts? To be fair there are a number of examples in the volume concerning global expressions (e.g., Ghanaian higher educational developments) however, it may be that presuming a particular Western telling already misses the unique impulses and influences within non-Western contexts. For example, in what ways has the Bildung entered non-Western academic endeavors? It is certainly present owing to colonization and the post-colonization via the West through economics and ideals exportation, yet in what ways is it challenged within the diverse intuitive cultures of global South and East? This is not to question that it has been made use of in global contexts of higher education. It has. It is only to consider (following Coulter’s own argumentation) the ways in which the populist and local expressions are at play rather than other storyings dominating the local instantiations of storying. The same may be asked of the Pentecost “German Romantic sensibilities” as the explanation for the ethos of majority world Pentecost expressions. Is this simply overlaying yet another Western narrative for explanation in global contexts? Granted this volume is not seeking to speak to and for the Global setting (though it opens toward such), but specifically to the United States. One may wonder in what ways the narratives offered here provide their own self-critique if sought to be heard globally.

Another question is whether the “trinitarian” explanations failed to appreciate the decidedly Christologic offering in a turn to the Pneumatologic? While this perhaps opens greater ecumenical dialogue within the wider Christian traditions and among Evangelicals in particular, one may wonder if there is a loss for the internal Pentecostal dialogue between trinitarian and Oneness confessions which is so aptly engaged in the editorial epilogue of the latest issue of Pneuma by none other than Amos Yong himself.[2] It is particularly in the Christologic foci of Pentecostal confession (historic and contemporary rapprochement, e.g., the “Cleveland School” of Pentecostalism) as precisely a potential contribution to the wider Church. Though knowing that this volume is not for Pentecostals narrowly, but for institutions of the CCCU in mind particularly, means this volume is not meant directly to speak into the discussions among Pentecostals directly (though doing so throughout by way of integration of who the contributors are, their work, and the impulses of their socio-historical-religious locations).

Finally, if one sought a “how-to” approach, it is not offered in this volume (intentionally) as this is more pertaining the history, philosophy, and theology of higher education than to the practices of such. It is concerned with practices throughout, but not as a “how-to”. This is not to say no such examples are given. They are offered through the storying of part one and numerous examples of applications in part two. However, this is not a “how-to” book which would have severely limited the volume to time and place. Yet readers in higher education will likely find themselves saying “Now what?” Are there embodiments of the stories and theological ideals of Coulter and Yong that might serve as testimonial exemplars, at least in part, without simply repristinating such and allowing for the particularities of such as faithful in their respective contexts?

It is in these ways (among others) that this volume would serve well to be carefully read by individuals and (preferably in) groups across institutions of (Christian) higher education. The restorying is a key that needs to be taken up. If restorying fails to be appreciated and integrated, it will most certainly result in the failure of institutions of higher education. To be healthy, higher education must move well beyond assessments based merely upon head counts or the construction of new buildings and programs; and if the Christian story is true, education is more than an ROI calculation or a path to employability.

May this volume find a wide readership among all those concerned for the state and future of Christian higher education.

Reviewed by Rick Wadholm Jr.

Publisher’s page: https://www.baylorpress.com/9781481318143/the-holy-spirit-and-higher-education/

Notes

[1] Not least among the book, chapter, and article contributions being Yong’s Renewing the Church by the Spirit: Theological Education after Pentecost (Eerdmans, 2020). [Editor’s note: see the review by Carolyn Tennant]

[2] Amos Yong, “Afterword: Pentecostal Systematic or Constructive Theology: Many Models, Many Witnesses,” Pneuma 45.3-4 (2023): 466-475.

Pentecostal Theological Education in the Majority World

John Lathrop — Tue, 20 Dec 2022 23:00:20 +0000

Dave Johnson and Rick Wadholm Jr. eds., Pentecostal Theological Education in the Majority World: The Graduate and Post-Graduate Level, Volume 1 (Baguio City, Philippines: Asia Pacific Theological Seminary Press, 2022), 213 pages, ISBN 9789718942994.

The editors of this volume, Dave Johnson and Rick Wadholm Jr., are both Assemblies of God ministers. As the back cover of the book indicates Johnson is on the faculty of Asia Pacific Theological Seminary in the Philippines. Wadholm serves at the Assemblies of God Theological Seminary in Springfield, Missouri. Both men have experience in Pentecostal higher education, and both have served in an editorial capacity for a Pentecostal journal.

At the very beginning of the book Rick Wadholm Jr. states that the hope is that this book will be the first in a series (page 1). The plan is for a second volume that will focus on undergraduate Pentecostal Theological Education and a third that will focus on “non-formal theological education” (page 3). He also defines the meaning of key words in the title of the book and how they are used in its pages. The word “Pentecostal” refers to classical Pentecostals and others who are part of the global Spirit-empowered movement (page 2). “Theological Education” means not only the pursuit of academic theological study, but also of keeping missional practice in view (page 3). The term “Majority World” was used, at least in part, because it more fairly represents God’s work in the world and does not limit it to a particular section of the globe (pages 3-4)

In this book the editors have gathered together a number of writers to address the subject of Pentecostal Theological Education. After the introduction by Wadholm there are ten chapters, one written by each of the following contributors: Gary Munson, Vee J. Doyle-Davidson, Amos Yong, Dave Johnson, Josfin Raj, Daniel Topf, Peter White, Jeremiah Campbell, Temesgen Kahsay, and Dean D. O’Keefe with Jacqueline N. Grey. In the chapters they have written you will find information about Pentecostal Theological Education from Asia, Africa, and Latin America (page 4-5).

The editors have gathered together a number of writers to address the subject of Pentecostal theological education.

Pentecostal Theological Education in the Majority World is not an articulation of Pentecostal doctrines as they are presented in different places in the world. In the remainder of this review you get a better idea of the contents of this book. Though the text is not technical I would classify this book as more of an academic work than a popular one. A quick look at the table of contents reveals that the majority of the chapter titles are quite long. In the course of these chapters the writers address problems and challenges that Pentecostal Theological Education faces around the world.

For example, in the first chapter written by Gary Munson, he mentions the problem of international students who have been educated in the West having to transfer what they learned in the West to their own cultures when they return home (page 7). The author also speaks of the problem of transferring Western theological paradigms to other contexts in the world when starting theological schools in these other countries (pages 7-8). In addition, there is the imbalance of power between the northern church and the southern church with regard to finances, publishing, and other things (page 9). Munson also points out the fact that majority world cultures value biblical narratives more than Westerners do (pages 10-11).

At least in this book, “Theological Education” means not only the pursuit of academic theological study, but also of keeping missional practice in view.

Another challenge highlighted in the next chapter, which was written by Vee J. Doyle-Davidson, are the different perceptions of time (pages 28-30). Some students are more time conscious, and plan out how they want to use time, others are more event orientated (pages 28-30). Those in the first group are frustrated by interruptions, those in the second group are not (page 28). The author also deals with different ideas about communication, whether it is low context or high context (pages 30-32). Citing Moreau et al. Doyle-Davidson points out that in low context communication the message is contained in the words used (page 30-31), high context communication involves more than the words used, it also includes non-verbal communication (page 31). In chapter 3 written by Amos Yong, he speaks about keeping the missional focus in Pentecostal Theological Education (pages 51-53). Dave Johnson’s chapter addresses, among other things, the important issue of publishing with regard to Pentecostal Theological Education. The chapters by Josfin Raj, Peter White, and Jeremiah Campbell touch on issues such as the anti-intellectual mindset of some Pentecostals and the lack of, or substandard, theological educational institutions in some places. Substandard meaning schools that offer degrees without requiring a lot of research from their students (page 102), or schools that offer non-accredited degrees (page 143).

This book is an eye-opener, it can get readers to think about things that they might not normally consider. The fact is that, even in the Christian church, not everyone thinks, learns, or values everything in the same way that many of us in the West do. Knowing this in advance can help us as we seek to relate to, and offer Pentecostal Theological Education to people in, or from, other parts of the world. There is much to be learned in this volume. The one thing I wish were included in this book is a list of brief biographies of the contributors. I knew something about a few of the contributors, but I did not know all of them.

I would recommend this book to people who are interested in Global Christianity, missions, are considering becoming missionaries, or are missions’ executives. I think this book can help remove some of the hindrances in the educational process. I look forward to reading the other volumes in this series when they become available.

Reviewed by John Lathrop

Visit https://www.aptspress.org/ for a sample chapter.

Transmission Trouble: Clashes in English Language Theological Education in Africa

Jim Harries — Thu, 07 Nov 2019 23:02:36 +0000

Missionary-scholar Jim Harries looks at the inherent difficulty in packaging and teaching theology in language translated from another culture.

This short article suggests that there are three possible translation-options when theological education from the West is transferred to Africa. None of those options are very satisfactory. The article concludes that a people need to engage theological education using their own languages.

Conflicting Understandings: Africa and the West

I offer some examples below of ways in which foundational understandings differ in parts of Africa with many people in the West:

Western theology tells us that God can forgive sin.[1] Sin can be considered “an immoral act considered to be a transgression against divine law.”[2] Sin, therefore, is an offence against God. In much of Africa people are more in fear of offending fellow community members than they are of offending God. People fear the shame that arises from condemnation by their community. To be discovered as having done something that one’s community disapproves of, is considered much more of a serious offence than to have done something that God does not approve of. Because acts can be performed secretly, an important means of discerning whether someone has offended their community is to look at the level of their prosperity. If someone ceases to prosper, perhaps showing visible signs of illness or poverty, then the cause for that can easily be assumed to be some secret shameful offence. The way to overcome shame, then, is to prosper. When African people discover that God forgives sin, that sets up the expectation that he will undo shame. Then that they will be healed and will emerge from their state of misfortune. A forgiven person should prosper. Someone will demonstrate their forgiveness through prospering. This common-sense understanding, according to African people, is often interpreted by Western theologians as being the prosperity Gospel, which they consider to be a very misleading teaching.

James 5:14-16 reads as follows: “Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise them up. If they have sinned, they will be forgiven. Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective.” This passage, as others, makes it clear that sickness can be caused by sin. Matthew 9:1-8 also illustrates this clearly. In the Bible, especially the New Testament, the treatment for sickness is often forgiveness. Disease being caused by sin, one would expect the forgiveness of sins to be linked to healing. The plain reading of many New Testament examples affirms this. Yet the emphasis for healing from the perspective of Western Christians focuses on the use of bio-medicines.

Symposium on the Holy Spirit and Theological Education 2019

Antipas Harris — Thu, 22 Aug 2019 22:08:04 +0000

When: Thursday, October 24 through Friday, October 25

Where: Place Ballroom, Potter’s House of Dallas

I would like to invite you to the “Symposium on the Holy Spirit and Theological Education” at Jakes Divinity School in Dallas, TX. The symposium will be held at the Potter’s House of Dallas in the PLACE Ballroom, Thursday – Friday, October 24 and 25, 2019. We will convene a few of the nations erudite scholars to help us think deeply about theological education that transforms the challenges of our world.

Join Bishop TD Jakes and me, as we welcome Dr. Yolanda Pierce, Dr. Leonard Sweet, and a host of other thinkers for this symposium.

The “Symposium on the Holy Spirit and Theological Education” is an annual academic forum that invites a general Christian audience, pastors, ministers, and theological students from around the world, scholars, and JDS students to participate in conversations that promise to be intellectually stimulating and theologically challenging. At the same time, it will inform Christian leadership and practice.

Registration is $85. It includes all sessions, the opening dinner Thursday evening, a light breakfast Friday morning and a boxed lunch during the closing panel discussion.

I truly hope you are able to join us. If so, please go ahead and register here. This symposium will be one of a kind!

Sincerely,

Dr. Antipas

Pentecostal Theological Education: Asia Pacific Theological Seminary

Dave Johnson — Thu, 10 Aug 2017 21:36:10 +0000

Asia Pacific Theological Seminary

What does Spirit-filled education look like around the world? Dave Johnson, part of the faculty and leadership at Asia Pacific Theological Seminary, introduces us to the school and the state of education in the Asia Pacific region of the world. Part of the Pentecostal Theological Education Around the World series from PneumaReview.com.

Introduction

Let me begin by introducing our school, the Asia Pacific Theological Seminary (APTS) (www.apts.edu) and the Asia Pacific Region (www.agwm.org/asia-pacific.html) . For our purposes here, the Asia Pacific region includes all of the countries from Mongolia in the north to New Zealand in the south and the small island nations in the Pacific Ocean.

Located in Baguio City, Philippines, APTS is the Assemblies of God regional school for advanced theological education in the Asia Pacific Region with over 1,500 alumni, mostly Asians, who are serving in various capacities all over the region and the rest of the world. We currently have around 144 students from various church backgrounds who come from twenty-nine different countries and are served by a resident international faculty from the USA, New Zealand, China, Malaysia, S. Korea, Japan, Myanmar, Taiwan, and the Philippines.

How readily available is theological education for Pentecostals in your region?

I cannot speak for other groups, but my own denomination, the Assemblies of God (AG), has around 101 Bible schools that serve students just over 30,000 AG churches and numerous students from other groups.[1] These figures do not include China, where the Assemblies of God does not exist as an ecclesiastical entity. One writer noted that China may have as many as 1,000 “underground” Bible schools that serve the house church movement, but this number can surely only be an educated guess since, to my knowledge, no actual statistics are available. However, since the church in China is overwhelmingly Pentecostal or Charismatic, it is safe to assume that most of these schools are also.[2]

What are some of the greatest obstacles to Spirit-filled theological education in your culture and location?

There is a lot of false teaching and misunderstanding regarding the person and work of the Holy Spirit. At APTS, we address this issue by teaching sound doctrine in our classrooms, chapels and our publications. Yet there is much work to be done.

Since we have students from so many countries and since English is the most popular second language across Asia, we require the students to be able to read and write English at a master’s degree level. This requires that we offer English classes to help the students to gain greater proficiency and this is quite a struggle for many of our students, although most ultimately succeed.

Pentecostal Theological Education: Indonesia

Ekaputra Tupamahu — Wed, 05 Apr 2017 13:14:15 +0000

What does Spirit-filled education look like around the world? Theologian and educator, Ekaputra Tupamahu speaks with PneumaReview.com about Pentecostal theological education in Indonesia. Part of the Pentecostal Theological Education Around the World series.

PneumaReview.com: When did American Pentecostal missionaries start to go to Indonesia?

Ekaputra Tupamahu: To make a long story short, early American Pentecostal missionaries, especially the van Klaveren dan Groesbeek families from Seattle, came to Indonesia in the 1920s, which was about 14 years after the Azusa Street Revival. It is important to note, however, that some ministry work had already been done by Dutch Pentecostals prior to the coming of the Americans.

PneumaReview.com: Were the missionaries from a particular denomination or were there representatives from various Pentecostal groups?

Ekaputra Tupamahu: Early American missionaries in Indonesia came from various Pentecostal groups such as Assemblies of God, Pentecostal Church of God in America, and other groups.

PneumaReview.com: Did the missionaries focus on one particular area of Indonesia or were they spread out in different parts of the country?

Ekaputra Tupamahu: They focused on many different parts of the country. Some missionaries (e.g., William Arnold Parson, Eugene Loving, Ralph Devin, etc.) worked in the eastern part of Indonesia. The Short family worked primarily in Kalimantan. The Busby family focused on the western part of Indonesia, especially in North Sumatra.

How long after their arrival in Indonesia did American Pentecostal missionaries start schools for theological education and what was their purpose for starting these schools?

Ekaputra Tupamahu: Well, when the first Assemblies of God missionary, Kenneth Short, arrived in Indonesia, he immediately planned on establishing a Bible school. Almost all Assemblies of God missionaries focused their worked on planting and developing theological schools in Indonesia.

PneumaReview.com: Did the founders of these schools have advanced theological degrees?

Ekaputra Tupamahu: If “advanced theological degrees” means graduate degrees (master or doctoral degrees), then the answer is “no.” Most, if not all, of them didn’t have such degrees themselves. They were mainly trained in a Bible Institute setting. So the goal of theological training in Indonesia has been mainly for evangelism and pastoral purposes, not for producing theological scholars or academicians, which is a reflection of these missionaries’ training. In the past 15 years, we have begun to see more Pentecostal missionaries with master’s degrees and PhD’s in Indonesia.

PneumaReview.com: Are any of the schools that can trace their roots back to the early missionaries still operational today?

Ekaputra Tupamahu: I can speak about Assemblies of God schools in Indonesia. Yes, most of them can trace their roots back to the early American missionaries.

PneumaReview.com: Has any of your own theological education been in a school founded by the early Pentecostal missionaries?

Ekaputra Tupamahu: I did my undergrad at an Assemblies of God Bible school, namely Sekolah Tinggi Teologi Satyabhakti, in the city of Malang, East Java. The school was founded by two female American missionaries, Marcella Dorf and Margareth Brown in 1955. Speaking of the role of women in ministry, that school was the testimony of the fruit of their labor. It has produced so many pastors, missionaries, church leaders, and teachers in Indonesia.

Pentecostal Theological Education: FIRE School of Ministry

Brandon Paul — Sat, 11 Mar 2017 13:08:19 +0000

FIRE School of Ministry

What does Spirit-filled education look like around the world? Brandon Paul, Director of Academic Affairs for FIRE School of Ministry, gives a brief sketch of the school and how they prepare men and women for ministry that makes a difference in the USA and beyond. Part of the Pentecostal Theological Education Around the World series from PneumaReview.com.

Introduction

FIRE School of Ministry is a post-secondary ministry school, located near Charlotte, North Carolina. Our primary focus is on equipping believers who want to serve the Lord in some ministry capacity. International missions work is a major emphasis, although many of our students are looking to remain in the United States and serve in pastoral ministry, worship, evangelism, etc. This interview has been completed by Brandon Paul, Director of Academic Affairs.

What are some of the greatest obstacles to Spirit-filled theological education in your nation?

Obviously there are many obstacles to Christian education in general, but those specifically related to Pentecostal/Charismatic education would include:

Many are hesitant to embrace prophecy, tongues, healing, etc., because of excesses, mistakes, and weaknesses they have seen in the Charismatic Movement at large (e.g. inaccurate prophecies, extreme prosperity gospel preaching).
The Charismatic/Pentecostal movement is very fragmented.

What are the greatest doctrinal challenges that you face in your country?

Many could be listed. Some of the more prominent ones would include:

Divorce and remarriage
Eschatology
Homosexuality
Postmodernism
Prosperity and wealth
Theodicy
Women in Ministry/Leadership

What major themes do you stress as you train students for ministry?

Some of our major themes include:

Biblical studies
Compassion for the lost and hurting
Intimacy with God.
Integrity and Christlikeness
Passion for revival and the outpouring of the Holy Spirit
Valuing community, relationships, mentoring
Walking in the power of the Spirit

What fruit have you seen in the lives of those who have prepared for ministry at your school?

We have scores of graduates serving internationally, working in areas such as church planting, orphanages, combating human trafficking, community development, and education. We also have graduates serving in the United States in pastoral ministry, music ministry, traveling evangelism, etc. Some go on to further education elsewhere.

From the FIRE School of Ministry website:

Does your heart burn to make a difference in this generation?

If you are a radically committed follower of Jesus who wants to be equipped to fulfill your destiny in God…

… check out FIRE School of Ministry!

FIRE School of Ministry is a leadership training institute, birthed out of the fires of revival, which is called to equip authentic and devoted disciples of Jesus who have a burning desire to love, serve God and impact their world. Students are grounded in the Word of God, bathed in intimacy with Jesus, stretched in faith, immersed in the Spirit, and practically equipped for life and ministry.

Modern culture is in a serious crisis, the church at large is greatly compromised, and the needs of the world continue to be staggering. There is a critical need today for fully-equipped, solidly-grounded, specially-trained, radically-committed leaders to arise and FSM is the ideal place to be trained.

Pentecostal Theological Education: Latin America Theological Seminary

Allen Martin — Sun, 20 Nov 2016 19:31:20 +0000

What does Spirit-filled education look like around the world? The President of Facultad de Teología, Allen Martin, tells us how this seminary is training men and women across the Spanish-speaking world. Part of the Pentecostal Theological Education Around the World series from PneumaReview.com.

My name is Allen Martin and I have been a missionary with the Assemblies of God for the last 25 years. For over 20 of those years we worked with church planting and Bible School education among the Quichua Indians in the Andes Mountains of Ecuador. At present I am the President of the Facultad de Teología de las Asambleas de Dios en America Latina (in English: the Latin America Theological Seminary/LATS). I am also currently working on a Ph.D. in Intercultural Studies at the Assemblies of God Theological Seminary.

Facultad de Teología was born of the desire of Latin Americans who had graduated from the Instituto de Superación Ministerial/ISUM (Latin America Advanced School of Theology/LAAST) to continue their ministerial training. LATS was designed to offer advanced training to recognized church leaders by delivering on- site, intensive month-long modules, in easily accessible regional locations at a reasonable cost, thereby minimizing the time students would be away from families and ministry. The uniqueness of the program provides for mutual learning, mentoring, counseling, encouragement, friendship, growth and prayer as professors and students live, study and eat together.

We are a Pentecostal seminary (Assemblies of God) whose aim is to train and equip Spanish speaking Pastors and leaders in all of Latin America. Because many Latin countries have a high percentage of native Indian groups we also a higher percentage of Indian students who study with us in those regions.

Bible school education in the Assemblies of God in Spanish speaking Latin America is set up in such a way that the first three years of Bible Institute studies are taught under the direction of the national church in each country. Each of those 3 year bible institutes uses what is known as the Basic Plan as their model. The Basic Plan was developed by and is regularly revised and updated by an international team of educators, many of whom are career missionaries. In order to graduate with a four year BA degree the 4^th year of theological studies are then studied in a series of four, one month-long, live-in modules taught by a roving faculty called ISUM. We at the Facultad de Teología then offer the next level of theological training, it is the Master’s degree level. Similar to ISUM, our program involves 5, three week long live-in modules and the writing of a thesis, project or a published book at the end of their studies with us. Also similar to ISUM we hold our modules in bible school facilities in countries that are strategically located allowing for students to come from surrounding countries to study. We currently hold modules in 11 countries, including: Argentina, Bolivia, Peru, Ecuador, Colombia, Costa Rica, Guatemala, México, Dominican Republic and Cuba as well as having two centers here in the United States (Springfield, MO & La Puente, CA).

Pentecostal Theological Education: Filadelphia Bible College India

Finny Philip — Tue, 18 Oct 2016 13:46:34 +0000

What does Spirit-filled education look like around the world? The principal of Filadelphia Bible College, Finny Philip, tells us about this ministry training center in Udaipur City in Rajasthan, India. Part of the Pentecostal Theological Education Around the World series from PneumaReview.com.

PneumaReview.com: How readily available is theological education for Pentecostals in India?

Finny Philip: There are many Pentecostal theological colleges and training centres in the country and most of them are located in the south of India. Most of these institutions, particularly the smaller ones, follow the traditional Pentecostal style of training (Bible institutes with a ministry focus). Indian Pentecostalism has not achieved the theological vigour of North American & European Pentecostalism. Filadelphia Bible College is exceptional for having highly trained faculty, two of whom studied at the University of Birmingham under Prof. Allan Anderson.

PneumaReview.com: What are some of the greatest obstacles to Spirit-filled theological education in your nation?

Finny Philip: 1. In India, theological colleges/institutions are accredited to either Serampore University (started by William Carey, but now controlled by liberal/liberation stream) or Asia Theological Association (an evangelical stream). Most of the Pentecostal colleges are part of ATA but most of the faculty comes from Serampore or ATA stream and does not have a Pentecostal outlook. Although they are Pentecostals, their thinking has been moulded by either liberal theology or non-charismatic evangelical orientation. This is reflected in the courses offered by Pentecostal colleges, they are general courses which any evangelical seminary in the West might offer. Further, there is little development in Pentecostal thinking or reflection about the Spirit experiences in our communities. This is an issue that hinders theological education.

2. As an indigenous Pentecostal institution, we have our struggles since we are not part of a Pentecostal denomination. Because we are in a mission context, we are by nature involved in both evangelism and discipleship. At many times we have to re-invent the wheel and we lack resources.

3. Our students come from backgrounds where we have persecution. And we are passionate about (and empowered for) mission, our graduates face a lot of persecution once they are back in the fields.

PneumaReview.com: Do you have access to good theological study materials?

Finny Philip: No, unfortunately we don’t have good theological study materials available. Everything has to be imported.

PneumaReview.com: What are the greatest doctrinal challenges that you face in your country?

Finny Philip: Prosperity theology is an emerging threat, but mostly it is biblical illiteracy. Since ours is in a mission context challenges are mission related. Pluralism, syncretism, culture and gospel engagements etc.

PneumaReview.com: What major themes do you stress as you train students for ministry?

Udaipur City, India

Finny Philip: Character, knowledge and skills are given a significant place in the life of our students. But when it comes to themes, our greatest emphasis is on Biblical subjects, then theology and then mission. The primary reason for this focus is that almost all of our students are first generation Christians. Therefore, our priorities are right interpretation, right doctrine and right passion for reaching out.
PneumaReview.com: What fruit have you seen in the lives of those who have prepared for ministry at your school?

Finny Philip: Over the past 32 years of training, God has enabled us to produce over 1500 graduates who are leading thousands of churches in north India made up of about 300.000 believers. These churches are known as Filadelfia Fellowship Church of India.

Filadelphia Bible College may be found online at: FBCUdaipur.com