c1:4. a manual of theological curriculum development pt 4 web v

8/14/2019 C1:4. A Manual of Theological Curriculum Development Pt 4 WEB V

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APPENDICES

Construction ToolsA. THE TASKof CURRICULUM DEVELOPMENT: Chart of the OVERALL PICTURE 47

B. SUMMARY of SUBJECTS: PRIORITIESCHECK-LIST . . . 48

C. APPORTIONING RELATIVE WEIGHT to each COURSE. . . . 50

Examples

D. A SEMINARY CURRICULUM: RELATIVE WEIGHTING of COURSES. . 52

E. A CURRICULUM SCHEDULE: . . . . . . 54

F. 3 YEAR TRAININGPLAN (Indian example) . . . . . 55

G. A BEGINNERS SCHOOL (Starting from Core TEXTBOOKS) . . 56

The PROGRAMME . . . . . . . 57

H. THE READING LIST: A Core Self-Study Programme . . . 58

Constructing a Course (Examples)

I. USING THE MENU FRAMEWORK for INTEGRATIVE COURSE Worship example 61

J. CONSTRUCTING A COURSE from the MENU: Discipleship example . 62

More on Learning Domains

K. RANGES OF LEARNING outlined (4 Domains) . . . . 65

Categories of DOINGs, KNOWINGs & UNDERSTANDINGs. . . 66

LEARNING DOMAINS Summary Chart of Theory and Practice .. . 69

L. LEARNING DOMAINS: As Personal Growth. . . . . . 70

In Proverbs . . . . . 71

Reflections

M. PASTORAL OBJECTIVES Bible Study . . . . . 72

N. WESTERN MODELS Critique . . . . . . . 73

O. Essay on MODELLING Neil Foster . . . . . . 74

P. TOWARDS A THEOLOGY OF TRAINING METHODS Robert Ferris. . 78

Q. TAIL- PIECE - A Fable . . . . . . . . 79

Survey

R. EVALUATION CHECK-LIST of AN INSTITUTION . . . 80


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SUMMARY CHART

of

CURRICULUM FIELDS

for

THEOLOGICAL EDUCATION(Pakistan Context)

(taken fromA Progressive Classification)

Dept. of

Biblical Studies,

Hermeneutics

&

Systematic Theology

Dept. of

Philosophy,

Communication &

Contemporary

Studies

Dept. of

Historical Theology

&

Church History

Dept. of

Practical & Pastoral

Theology

&

Christian Education

THE MESSAGE of

THE CHURCH:

SALVATION

100 BIBLICAL STUDIES (The primary SOURCE

of our Faith)

110 BACKGROUND STUDIES

115 The Canon of The TextThe Transmission of the Text(Describing the extent of the text

& how it was handed down)

117 HERMENEUTICS(Clarifying what the Text says,

& what the Text means)

120 THE OLD TESTAMENT

159 INTER-TESTAMENTAL

PERIOD

160 THE NEW TESTAMENT

200 CHRISTIAN

DOCTRINE(The CONTENT of our Faith)

203 NATURAL THEOLOGY(What may be discovered about

God apart from revelation)

204 BIBLICAL THEOLOGY(Surveying all that the texts say

on all the subjects with whichthey deal)

205 SYSTEMATICTHEOLOGY

(Formulating the Faith today)

THE MISSION of

THE CHURCH:

WITNESS

300 PHILOSOPHY(The philosophical

BASIS of ourFaith)

350 PHILOSOPHICALTHEOLOGY

360 APOLOGETICS(Commending & defendingthe Faith as truth & wisdom)

400 CONTEMPORARY

STUDIES(The contemporary

CONTEXT of our Faith)

435 COMPARATIVE

RELIGION

450 ISLAM

490 CONTEXTUALTHEOLOGY

500 COMMUNICATION(The COMMUNICATION

of our Faith)

520 HOMILETICS(Preaching the Faith to-day)

545 EVANGELISM

550 MISSIOLOGY

(Defining the Christian taskin the world)

THE MOVEMENT

of

THE CHURCH:

DISCIPLING:

CHURCH

HISTORY(How the Faith SREAD and

was effective)

601 THE EARLY CHURCH

607 THEWEST

The Middle Ages

The Renaissance

615 THE MODERN ERA

The Enlightenment

The Evangelical

Revival

620 ASIA

Near East & Central Asia

624 THE INDIAN SUB-

CONTINENTMissionary Agents

Spheres of Mission

640 S. E. ASIA

650 AFRICA

656 AMERICA

690 HISTORICAL

THEOLOGY(How the Faith was

STATED in the past)

THE MINISTRY of

THE CHURCH:

NURTURE-CARE-

PRAISE

700 PRACTICAL

THEOLOGY(The APPLICATION

of our Faith)

710 DISCIPLESHIP(Following Jesus in the Way)

720 CHRISTIAN ETHICS(Finding the implications

of Faith for conduct)

730 EDUCATION

750 STUDY METHODS

770 CHRISTIAN

EDUCATION

780 THEOLOGICAL

EDUCATION

788 Languages

800 PASTORAL

THEOLOGY(The ADMINISTRATION

of ourFaith)

810 PASTORAL CARE

of the Individual

830 PUBLIC WORSHIP

835 CONGREGATIONALOVERSIGHT

840 LOCAL CHURCHLEADERSHIP

850 ORGANISATION

870 DENOMINATIONAL

ETHOS900 GENERAL


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Curriculum Manual Appendix G

56

100 BIBLICAL

STUDIES

Introduction to the Bible

OT-NT relationship

Geography of Bible

LandsBiblical Archaeology

Transmission & Canon

Higher Criticism

Translation

Hermeneutics

Bible Study Methods

Other:

120 OLD TESTAMENT

Survey of the OT

Historical Outline of OT

Themes of OT

The Law

Genesis Exodus

Deuteronomy

The Prophets

Early (Historical)

Later

Isaiah

12 (Minor)

The Writings

Wisdom Literature

5 Rolls (Festivals / Fasts)

Daniel (ApocalypticEzra / Nehemiah (Hist.)

Other:

160 NEW TESTAMENT

Survey of the NT

OT fulfilment in the NT

Themes of NT

The Gospels

Jesus Life & Death

Jesus Teaching

Synoptic Gospels

Johns Gospel

Acts

Pauls Theology

Romans

Epistles (Cor-Thes)

Pastoral Epistles

Hebrews

Revelation

Other:

200 DOCTRINEIntroduction to Theology

Sources of Theology

Types of TheologyFundamental Doctrines

Systematic Theology

God

The World

Revelation

Jesus Christ

The End Times

Humanity

Redemption

The Holy Spirit

The Church

Other:

300 PHILOSOPHY

Areas of Philos. Enquiry

Philosophical Theology

Apologetics

Eirenics

Polemics

Hist. of West.Rel.Thought

Other:

400 CONTEMPORARY

STUDIES

Modern Beliefs

Contemporary Issues

Contemporary Theology

Cults & Sects

Pluralism & Other Faiths

Comparative Religion

ISLAMCulture & Local Values

Contextual Theology

Basic Xian Communities

Other:

500 COMMUNICATION

Principles of Communic.

Preaching (Proclamation)

Expository Preaching

Other kinds of Preaching

Homiletics (Craft of Pr.)

Other Ways of Commun.Faith Sharing

Evangelism

Other:

550 MISSIOLOGY

Theology of Mission

Culture in Mission

LINGUISTICS

Approach to Other Faiths

Strategy of Mission

Call to Mission

Leadership in Mission

History of MissionOther:

600 CHURCH

HISTORY

Early & Patristic Era

The Western Church

4th-10th C

Middle AgesThe Reformation

Counter-Ref. & Puritans

E. Europe & Russia

Eastern Churches

Modern Era: The West

Evangelical Awakening

Contemporary Times

Asia (incl. Persia,

C.Asia)

Indian Sub-continent

1st-10th C

16th-21st CPakistan (regions)

Other Countries

Denominations

Individuals

Others:

690 HISTORICAL

THEOLOGY

H. of Hermeneutics

H. of Spirituality

H. of Sexuality

PatristicMedieval

Reformation

Enlightenment

Modernity

Post-Modernity

Formularies & Creeds

Controversies

Doctrinal Development

Others:

700 PRACTICAL

THEOLOGYPersonal Discipleship

Conversion

Obedience

Guidance

Spiritual Warfare

Self-control & Discipline

The Cost of Discipleship

Imitating Christ

Growth Fruit of the Spirit

Holiness

Communion with God

The Means of GraceFeeding on Gods Word


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Curriculum Manual Appendix G

56

Prayer life

Worship with others

Christian Fellowship

Christian Service

Using Gifts of the Spirit

Local Ch. Involvement

Service to Community

Work

Use of Time & Money

Giving & Tithing

Psychology of Self

Other:

720 CHRISTIAN ETHICS

Principles

Moral Theology

Christian Virtues

ValuesSetting Priorites

Conscience & Conflicts

Sexual Morality

Lying and Truth

Money Attitudes

Vices

Environmental Theol.

Ecological Issues

Use of Resources

Use of Technology

Social Theology

Personal AttitudesSocial Issues

Global IssuesCommunity Development

730EDUCATION

Principles

Logic

Study Methods

Thinking Skills

Reading Skills

Researching

Note TakingEvaluating & Organising

Writing Essays

Computer Skills

Other:

770 CHRISTIAN

EDUCATION

Religious Educ.(Schools)

Teaching Catechists

Sunday School

Youth Work

Marriage PreparationParish Training

Other:

780 THEOLOGICAL

EDUCATION

Theological FrameworkK

Theological Reflection U

Godly CharacterBMinisterial Skills D

Other:

800 PASTORAL

THEOLOGY

Pastor: gifts & character

His Office & Church

Order

Manager

Missionary Strategist

Preacher

Liturgist (Lead pub Wor)Spiritual Director

Counsellor

Psychology of Past. Care

Jesus as Counsellor

Care of the Individual

Shepherding the

wayward

Encouraging the faint

Counselling the troubled

Rescuing the weak

Problems of Families

Comforting the grievingMinistering to the sick

Visiting the parish

Seeking the lostBuilding up the faithful

Other

820 RENEWAL &

REVIVAL

Personal Renewal

Hist. & Theol. of Revival

Leading House Groups

Charismatic RenewalTongues & Spirit

Baptism

Spiritual Discernment

Vital Churches

Conducting Retreats

Other:

830 PUBLIC WORSHIP

Public Worship aspects:

The Historical element:

How Traditional?

The Universal element:

How World-wide?

The Social element:

How Cultural locally?

The Psychological elem:

How adapted to

Personal Temperament?

Essential ingredients

Word and Sacrament

Occasional Services

Liturgy(prescribed

forms)

Other:

835 CONGREGATION-

AL OVERSIGHT

Equipping for service

Disciplining disobedient

Dealing with conflict

Other:

840 LOCAL CHURCHLEADERSHIP

Jesus as Leader

Modelling: Personal

Example

Vision

Team Work

Managing Change

Congregational Strategy

Missionary Outreach

Stewardship

Other

850 ORGANISATIONAdministration (Congr.)

Finances & Fund Raising

Property & Maintenance

Legalities

Church Courts (Higher)

Boards of Institutions

Parish Councils, etc

Other:

870 DENOMINATIONS

Own Denom. Ethos

Other DenominationsDenom. History

Denom. Doctrines

Denom. Worship

Denom. Government

Denom. Official posts

Denom. Geog. Divisions

W.C.C.


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Curriculum Manual 63

Using the Classification for Course Construction

The following Course was constructed mainly from the Progressive Classification menu.

Educational Objectives were added for each subject.

DISCIPLESHIP COURSEOUTLINE & OBJECTIVES

Part 1: Following Christ

1. The Evilness of Sin, Repentance, Conversion and the Life of FaithTo understand what is involved in conversion and to be assured of

eternal life.

2.Commitment and the Lordship of Christ; Freedom and Obedience;

Living out the Ten Commandments Today; Self-denialTo learn what is involved in obeying Gods commands, in commitment to

Jesus as Lord, in denying the desire of self-pleasing, and in experiencing thefreedom of Christs Spirit within.

3.Guidance and a Sense of PurposeTo learn how God guides the Christian disciple and shows us what hewants him/her to do now.

4.Spiritual Warfare & EmpowermentTo be able to fight victoriously against the world, the flesh and the

Devil.

5.Persevering against Temptation, Hindrances, Backsliding and

Spiritual DeclineTo be able to withstand temptation and avoid backsliding.

6.Self-control & Self-discipline: The Quiet Time, Fasting, SilenceTo learn self-control and practice various spiritual disciplines.

7.The Cost of Discipleship & Sacrificial LivingTo evaluate and accept the cost of being a disciple of Christ.

8.Imitating Christ

To learn how to abide in Christ and become more like Him.9.Character development &Growth in the Fruit of the Spirit

To learn how the believers life can bear spiritual fruit.

10.Spiritual Pruning of Bad Habits and Obstacles to GrowthTo learn how to check ones spiritual life and allow the Holy Spirit toremove all hindrances to growth.

11.Integrity, Reliability and SimplicityTo learn how to live simply and with complete reliability & integrity in

every dealing with others.

12.Holiness and the Question of Perfection in This LifeTo become closer to God and learn how to please Him better.

13.Growth through Suffering & Inner Healing.To understand the place of suffering in the Christian life and develop a

scriptural understanding of healing of body, mind and spirit.


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Part 2: Walking with God & The Means of Grace

1.The Means of GraceTo understand, and learn how to use, the means of grace.

2.Studying Gods Word & Hindrances to Hearing Gods WordTo learn to feed on Gods Word regularly.

3.Biblical MeditationTo learn how to meditate on Gods Word.

4.Prayer LifeTo learn how to talk with God and develop a personal prayer life.

5.

WorshipTo learn how to worship God in truth and in spirit.

6.Rest & the SabbathTo learn how to keep Sunday as Gods day of rest and recreation.

7.Fellowship with Gods PeopleTo learn how to maintain fellowship with other Christians at all times.

Part 3: Christian Service

1.Involvement in the Life of the Local Church, Using & Developing

the Gifts of the SpiritTo be able to distinguish the fruit of the Spirit from the gifts of the

Spirit and develop ones own gifts for the up-building of the Church.

2.WitnessTo learn how to share a personal faith with others.

3.Service to Society & the CommunityTo learn to recognise and fulfil our responsibilities as Christians to meethuman need and serve others.

4.WorkTo learn how to work purposefully, productively and conscientiously.

5.The Use of TimeTo learn how to make the best use of time.

6.A Giving and TithingTo learn how to make best use of personal resources for the extension ofGods kingdom.

The course, as laid out above, represents a two term period of13 weeks per term. However,

some topics may well require longer treatment than others. Also some topics may not be

considered as essential as others. It is recommended that for each topic listed above a further sub-

outline of main points be developed with key Bible texts where possible and then prioritiesestablished for inclusion in a finalsyllabus.Reference to theNIVThematic Study Bible (Hodder& Stoughton, 1996) is highly recommended for this exercise.


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DISTINGUISHING the LEARNING DOMAINS< THEORETICAL

Examples of the different uses of UNDERSTAND and KNOW

in considering Educational Objectives.RANGES of LEARNING: Terms Defined

(The Four Learning Domains or Areas of Learning Development)

When we learn something, it is not always thesame kindof activity or result that is involved. We

can learn a fact (e.g. the place where Jesus was born); we can learn to understand something (why

God allowed Jesus to die); we can learn to do something (present the Gospel of Jesus Christ to

children); and we can learn to become something (more Christ-like in our attitudes and behaviour).These are all things we can learn (and to a greater or lesser extent be taught), but, in each case,

the learning involved is of a different kind: it occurs in a different domain or area of our personality.

(The word domain suggests thescope orextentof a type of learning. Though the different kinds of

learning relate to each other, they have a distinguishable boundary. A different kind of process istaking place within each domain.)

The first area we can call the SapientialDomain, because in this range of learning we are

gaining insight. This kind of learning often comes through reflecting upon our own experience.

Thus: we learn by experience. Proverbs 2 provides an extended celebration of this type of learning.

(Insightful might be another term for this domain, or prudential, which points to the element of

wisdom gained through learning any new understanding. Some educational theorists like to subsume

this domain under the next domain: cognitive. This is because both emphasize the process of

thinking. But apart from conceptual understanding, insight generally includes some degree ofspiritual understanding that transcends purely any mental process.)

The second area is known as the Cognitive Domain, because the learning involves

thinking. The term comes from the Latin: cognitio, which means study, orknowledge. This is themost easily accessible form of knowledge and lends itself especially to rote-learning, which,

paradoxically, is marked by its lackof thinking!(Cognition, in psychology, includes perception, memory, reasoning, judgement, problem-solving,

language, symbolism and conceptual thought, in fact any mental activity that enables a person to

experience and learn about his or her environment. But, educationally, we suggest it be restricted to

its original Latin connotation of knowledge and the study of that knowledge. Robert Ferris divides

the cognitive domain into theory and information, recognizing differences in the ways these areasare taught and tested. However, it is also possible to contrast theory with practice. Then theory

would cover both information and the understandingof that information, while practice concernsthe next two domains: the affective and thefunctional.)

The third kind of learning is called Affective. This relates to how we are influenced oraffectedby what we learn and so become changed, or at least developed, as a result. It is the sphere

of learning where the Holy Spirit can touch our personality at its deepest level.

(Some Christian educationalists object to the use of the term affective because it was used in thescheme of the naturalist behaviourist B.S. Bloom, affective to refer to feelings, whereascharacterqualities are much more substantial than emotions. However, affective can also be

thought of as affecting character.)

The last kind of learning is very practical, so we may call it the Functional Domain. This sort of

learning enables us to do things that we could not do before, or, if we could, to do them better.Demonstrationfollowed bypractice is often the method of training that is most effective in this domain.

(Bloom uses the term psycho-motor domain which Ferris rightly finds too technical and substitutes skills,which fairly describes this domain, as does the adjective functional which is preferred here.)

Roger Lewis, who is Professor of Learning Development at Humberside University, UK,

points out that all four domains are important in learning, as in any common human activity

(where learningis put intopractice). This is so whether in order to write a school essay or to

service a bicycle in the workshop. For the latter, he notes,I need to knowwhere to apply oil and which components to check; have manualskills [doing], e.g.in adjusting brakes; wantto do it, or at least accept the importance of maintaining the bicycle [which is to do

with attitude and so the formation of ones being]; understandwhy I am carrying out the various tasks [to dowith thepurpose, design, and how the various parts of the wholefit together.


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Curriculum Manual Appendix O 74

FOLLOW MY EXAMPLE

TEACHING THE WORD OF GOD IN OUR LIVES

Neil Foster

1. IntroductionOne of the topics which is justifiably high on the agenda of everyone interested in

theological education is that of spiritual formation, or, in terms perhaps closer to New Testament

terminology, training our students to grow in godliness. No matter how much information about

the Bible and the Christian faith that our students have, it will be of no use unless they know the

Lord personally and grow in maturity.

It struck me very forcibly, when reviewing New Testament material on teaching

generally, how strong the emphasis is on the teacher providing a model of godly living for the

student. We must teach, not only in the classroom, but through our lives! I knew, of course, one or

two verses which mentioned this; but it surprised me when I looked a bit more closely how muchmaterial on this topic there is in the new Testament. Not only the apostle Paul, but the Lord Jesus,

the apostle Peter, and the author of the letter to the Hebrews stress that we who are teachers, mustbe careful to live what we teach!

Of course there is a general principle in the Christian life that we as believers are to imitate

Christ (e.g. Rom 15:1-3, 2 Cor 8:9, Phil 2:5-11, 1 Pet 2:21, 4:1) and even God (Eph 5:1, 1 Pet

1:15-16)! These verses alone would give us good grounds for teaching by example, for this is just

what the Lord Jesus did (e.g. Mk 10:45). Yet beyond these general principles of Christian life,

there is a solemn charge laid upon those of us who are teachers of Gods people, that our lives

must be worthy of imitation.

2. The Lord Jesus teaching

We start with a saying of the Lord Jesus in Lk 6:39-40:

Can a blind man lead a blind man? Will they not both fall into a pit?A student is not above his teacher, but everyone who is fully trained will be like histeacher.

A frightening thought, but true! If a blind man leads another blind man, they will both be

ruined. And if a teacher is not following the Lord Jesus himself, how can we expect the student to

be any better?

We praise God, of course, that in his mercy he does sometimes rescue students from poor

teachers. But as teachers we must take this warning very seriously. If we read in Lk 6 we see the

dangers that we can fall into: hypocrisy, trying to correct minor problems in our students when we

have major areas of sin in our lives; ungodly talk, which reveals the true state of our hearts; lack of

firm foundations in the Lord ourselves. May the Lord teach us these things clearly so that we do noprove to be a danger to others!

3. The Apostle Paul

When we turn to Pauls writings we find again and again that he learned this lesson from

the Lord Jesus very well: that his way of life was a pattern, an example, for others to follow.

(a) Paul himself set an example for those he taught.

Lets look first at 1 Thessalonians, probably one of Pauls earliest letters. This is the way

he describes his ministry in Thessalonica in 1 Thess 1:5-7:

Our gospel came to you not simply with words, but also with power, with the Holy Spirit,and with deep conviction. You know how we lived among you for your sake. You became

initiators of us and of the Lord. And so you became a model to all the believers inMacedonia and Achaea.


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From this passage we see that

(i) Paul consciously chose to live his life in a certain way, for the benefit of the Thessalonians, for

their sake. His life and that of his companions was a model to the Thessalonians of the gospelhe was preaching. Indeed, when we look at 2 Thess 3:9 we see that Paul and his companions

always had in mind the fact that the Thessalonians would observe their behaviour and imitate

it. They had refused to accept financial help from the Thessalonians, and instead had worked

for their own living. He says:

We did this, not because we do not have the right to such help, but in order to make ourselves a model

for you to follow.

For Paul was prepared, even if he had no rights as an apostle, to give them up in order to set an example to others.

(ii) Secondly, if we look at the context of this imitation, we find that it expressed itself partly in the

way that the believers endured severe suffering, while welcoming the gospel with the joy givenby the Holy Spirit.

(iii) And not only did they imitate Paul, but they in turn became a model forotherbelievers. We

might call this the golden chain of imitation: Paul imitates the Lord, the Thessalonians

imitate Paul, others believers imitate the Thessalonians. Think of the multiplication factor:

from Paul, to the congregation in Thessalonia, to the congregations in Greece.

Think of the potential effect of our modelling on the church in our country! If we

present a godly model of life to our students, which (with Gods grace) they follow, and they

then present a godly model of life to the congregations they work in, then this can spread

through many churches. If we behave in a godly way when in the Seminary issues of status or

property are at stake, who can tell what good effects this might have in the future in thechurch at large?

In 1 Thess 2:9-10 Paul refers to this again:

Surely you remember, brothers, our toil and hardship; we worked night and day in order not to be

a burden to anyone while we preached the gospel of God to you. You are witnesses, and so is God, of how

holy, righteous and blameless we were among you who believed. For you know that we dealt with each of

you as a father deals with his children, encouraging, comforting and urging you to live lives worthy of

God.

Paul says that he was like a father to them. What do we see in someones children? How

much they resemble and imitate their parents! It is no surprise, then, when Paul says to theThessalonians in 2 Thess 3:7

For you yourselves know how you ought to follow our example.

Turning to other letters of Paul we find the same theme. In 1 Corinthians 4:14-17 we again

find the image of the father. Paul, he says, is their father in Christ because through him the gospel

first came to them.

Therefore I urge you to imitate me. For this reason I am sending to you Timothy, my son whom I love,

who is faithful in the Lord. He will remind you of my way of life in Christ Jesus, which agrees with what I

teach everywhere in every church.


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We may note in passing how deeply involved Paul is in imitating God, for, like God, he sends his

belovedson. The Greek word agapetos, used to describe Timothy here, is the word used of the Lord

Jesus at his baptism - see Mk 1:11 and parallels.

What is most significant for our purposes is this: that Paul can boldly claim that his teaching and

his life in Christ completely agree with each other. And this is why, I Cor 11:1, Paul can say:

Follow my example, as I follow the example of Christ.

Next in Pauls career we come to a letter written from a Roman prison. He says in Philippians 3:17:

Join with others in following my example, brothers, and take note of those who live according to the pattern

we gave you.

The context tells us two important things.

(i) First, that Paul here (and in other examples weve seen) is not being haughty or proud, as if to

say: Im perfect, look at me! No! In the immediate context of Phil 3:12 he reminds his

readers that he is notperfect, that he has not reached complete godliness. But he reminds themof the direction in which he is moving, the energy he is putting into reaching the goal, running

the race, with the call of Jesus Christ as his goal, the prize of heaven.

(ii) Again, there are other people involved as well as Paul. Not just Paul but also his companions have

given the pattern. There is one pattern, a life of serving God, but it is a pattern that they gave. Weshould never forget the impact that can be made, not just by individual lives, but by an

example of godly community life set by a group of teachers!

Finally from Pauls letters, we have one that was probably written at the end of his life, from

another prison. He says this in 2 Timothy 3:10:

You, however, know all about my teaching, my way of life, my purpose, faith, patience, love,

endurance.

His teaching and his chaal challan, his way of life, are again tied up together. And so in v.14

he goes on to make this the basis of Timothys behaviour:

Continue in what you have learnedbecause you know from whom you learned it.

(b) Paul taught that teachers ought to set an example of godliness

Having seen Pauls example of godly behaviour, we ought also to listen to his teaching, as to

howwe should teach. When he wrote to Timothy and Titus he gave them clear principles as to howthey should pastor the people in their care.

In 1 Timothy 4:11-12 Paul says:

Command and teach these things. Dont let anyone look down on you because you areyoung, but set an example for the believers in speech, in life, in love, in faith and in purity.

The result of this we see in vv.15-16:

Be diligent in these matters; give yourself wholly to them, so that everyone may see your progress. Watch

your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your

hearers.

For Paul both life and doctrine are essential! We need to understand the word of God correctly

and have right teaching. But that teaching will be powerless if it is not reflected in our living!

Paul gave the same advice to Titus, in Titus 2:7:

In everything set them an example by doing what is good. In your teaching show integrity,seriousness and soundness of speech.


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The way we teach Gods word and the other subjects we present is also a big part ofmodelling godly behaviour. Do we do so frivolously, without adequate preparation, in a lazy way?

This will model bad habits for our students.

3. Other New Testament writers.

We should briefly notice the teaching of two other New Testament authors.

(i) In Hebrews 13:7 the author writes to the congregation to urge them to follow the example of

their leaders:

Remember your leaders, who spoke the word of God to you. Consider the outcome of theirway of life and imitate their faith.

(ii) The apostle Peter gives a stern warning to all those who teach the word of God to others, in

Peter 5:2-3:

Be shepherds of Gods flock that is under your carenot lording it over thoseentrusted to you, but being examples to the flock.

4. Conclusion

Gods word speaks clearly to us from all these passages, doesnt it? Any one of them

deserves detailed study and reflection. Taken together, they provide a powerful argument for living

transparently godly and obedient lives, which can be modelled by our students.

We are rightly concerned when we catch students copying each others exam papers and

essays. This is difficult to stop! But we cannot stop another copying the way they will copy the lives

of their teachers. They will do this whether we like it or not; this is the way God made us, so that we

learn by modelling.

The only question left is that raised by the simple words of the apostle John in his third

letter (3 John 11):

Dear friend, do not imitate what is evil, but what is good!

Will we set a good example, or a bad? The responsibility on our shoulders as teachers is

indeed a heavy one, but we rejoice that with God nothing is impossible! As we allow the Spirit of

God, through the Word of God, to shape our lives in godliness, we can look forward to the Lord

producing much fruit through our ministry, for his glory.


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Towards a THEOLOGY of TRAINING METHODS

Questions raised by Dr.Robert W. Ferris

in a Conference paper delivered to the South Pacific Association of Bible Colleges,Australia, in 1993.

The following questions relate to attitudes that we all have towards any form of curriculum orcourse development. They all need to be addressed if we are genuine in wanting an effective

curriculum that scratches where it itches.

EMPHASIS and ETHOS

Priorities in Education: What order of priority should be given in Christian education to:

a) attitudes? b) learning techniques? c) content? d) relationships?

OPENNESS to ALTERNATIVES

Learner involvement: How can opportunity be given for the learner to contribute towards the

process of formulating goals? Is there room for re-formulating during the learning process?

Serendipity (happy chance discoveries): How can opportunity be given for alternative avenues

of enquiry, and for unplanned, fortuitous discoveries to be made?

JOINT RESPONSIBILITY: SHARING, PROVIDING and BUILDING on EXPERIENCE

Partnership in learning: If students and their sending churches were to be involved also in the

process of curriculum planning, what knowledge, experience and emphases would possibly

be brought to the task by: a) the student?

b) the sending church or congregation?

c) the ministry educator or curriculum designer?

Field-work: How can work in the Church / Community be adequately guided and monitored?

STUDENT RESPONIBILITY

Critical Reflection: How can personal reflection and group analysis of what has been done in

the field be fostered?

Self-examination: How can students learn to examine their own previously held values, beliefs

and behaviours?

STUDENT OWNERSHIP

Self-direction: How can students be motivated to direct their own learning and become

independent of their teachers for continuing their learning?

Elective courses (optional, student-chosen): How feasible are opportunities for students to takeelective courses within the over-all curriculum? What constraints restrict offering elective

courses?

THE CURRICULUM DESIGNERS RESPONSIBILITY

Subjectivism: will the curriculum be manipulated to meet the personal values or interests of the

curriculum designer?

Facilitation, not dictation: How can the curriculum designer ensure that (s)he is facilitatingstudent learning, notprescribingwhat the curriculum should be?

SETTING GOALS and ASSESSING OUTCOMES

Tylers four basic questions:Objectives: What are our educational goals?

Methods: What learning experiences are needed to achieve these goals?

Curriculum: How can these experiences be organised effectively?

Evaluation: How can we evaluate how far we are achieving our goals?


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TALE-PIECE

An Arabian Folk Tale

THE MAKING OF FIRE

Once there was a man who discovered howto make fire.

The man, named Nour, traveled from one

community to another teaching his discovery.Some received the knowledge gladly; others,before they could learn how valuable fire couldbe, drove him away thinking he must bedangerous; finally a tribe became so panic-stricken by the fire that they killed him, fearingthat he was a demon.

Centuries passed, and a wise man and hisdisciples passing through the lands discoveredthat one tribe reserved the secret of fire fortheir priests, who were warm and wealthy whilethe people froze; another tribe had forgotten theart but worshipped its instruments and someashes that survived; a third worshipped theimage of Nour, who once made fire, but theythemselves had forgotten the secret; a fourthretained the story and the method in theirlegends but no one believed or tried it; a fifthused the fire to cook, to give warmth, and tomanufacture all kinds of useful goods, evenbronze and iron.

The disciples were amazed at the variety ofrituals and said, But all these procedures are infact related to the making of fire, nothing else.We should reform these people. The teacher


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said, Very well, then. We shall retrace ourjourney. By the end of it, those who survive will

know the real problems in teaching people andin how to suggest change.So the teacher and his disciples attempted

to teach as Nour had taught. They too werescorned, abused, driven away. At the end oftheir journey, the master said, One must learnhow to teach, for no one wants to be taught.

First you must teach people that there is stillsomething to be learned. Then you must teachthem how to learn. Then you must wait untilthey are ready to learn. Then you will find thatthey learn what they imagine is to be learned,not what they really must learn. When you havelearned all this, then you can devise a way toteach.

(Adapted from DavidW. Augsburger: PastoralCounseling across Cultures, 1986)

c1:4. a manual of theological curriculum development pt 4 web v

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