By Rev. Okechukwu Okorie. Rector, BCT Obinze.
Excellence in Teaching and Learning: A Transformational Encounter.
Introduction
The thoughts expressed in this keynote address will be considered using a series of questions that will hopefully shed some light on what the topic means.
African Proverb: Knowledge without wisdom is like water on sand
First, what is theological education?
What is the significance of theological education in the Nigerian context?
What is the perichoresis of theological education?
What Defines Excellent Theological Education?
What characterizes an excellent teacher? And finally, what is a transformational encounter?What is theological education?Theological education can be defined as the formal or informal, structured or unstructured, flawed human process, situated within a time, location, social, and cultural context, through which the Holy Spirit transforms, prepares and empowers flawed yet God-called men and women to live out the Great Commandment, carry out the Great Commission, engage in the task of equipping the church, building up believers to conform to the image of Christ, and consequently realize unity in Him. Originally, pastoral training consisted of a chiefly mentoring/apprenticeship relationship in which pastors-in-training would work/live with senior ministers for a number of years so as to learn and grow under them. However the church cried out for ministers would be training in letters and academics. This led to the modern seminary training.In 1848 Gardiner Spring wrote concerning what he perceived as the failure of seminary training and recommended that:Seminary faculty maintains close supervision of a student’s academic, social and spiritual progress. (Seminaries had become less rather than more involved with the social and spiritual growth of students)Seminary faculty should consist of men with extensive pastoral experience. (Though this was the standard, over the years it has become harder and harder for to find faculty who are outstanding both in ministry and scholarship)No student should be ordained into ministry until they had undertaken apprenticeship with an experienced pastor.Qualifications of ministers from scripture:Fruit of the SpiritSkills – devotional (praying, reading the bible, witnessing etc.), pastoral care, leadership, teachingKnowledge – know God, the Word, the truth; know facts, experiences, situations of lifeTraining for Ministry is also a ministry of the Word done through:Verbal instruction, teachingModels, examplesPractise, Experience (so as to make good judgments, make right use of spiritual gifts)Training for ministry is done for and by the church:Not for studentsNot for the academic communityThe seminary must be an agent of the church of ChristFaculty must be ordained ministers of the Word, churchWhat is the significance of theological education in the Nigerian context?The significance of theological education in the Nigerian context is evident in the high regard afforded ministers who have received formal theological education. More specifically, theological education is significant because it:Is essential to the life of an expanding Nigerian church in dire need of trained, competent ministry leadership at all levels.Equips believers for specialized ministries outside the traditional pastoral vocations.Equips ministers for engaging with an increasingly educated Nigerian populace.Equips ministers with tools in apologetics to engage the marketplace of ideas.Increasingly provides authorization and authentication in the face of a growing cohort of typically untrained ‘false prophets’ and ‘fake pastors.’ However, there is the perception in the minds of some church members that seminaries are ‘cemeteries’ that matriculate living, vibrant, Spirit-filled people for training and instead graduate spiritually-dead, legalistic academicians that are of little use to the Nigerian church and have to learn practical ministry all over again. What is the perichoresis of theological education?The perichoresis of theological education refers to that singular objective that nevertheless incorporates and/or summarizes all the other recognized objectives of theological education; that is, academics, ministry training, and spiritual formation.The first objective of theological education in the studied opinion of this treatise is ministry training. In other words, effective ministry training would invariably incorporate all the other objectives (the perichoresis of theological education). However, it appears that the experience of the vast majority of people in theological education is that ‘academics’ occupies the greater space in theological education. What defines excellent theological education?Excellent theological education is a holistic, integrated approach that focuses on developing convictions, character, and competencies through rigorous biblical study, spiritual formation, and innovative and practical engagement with the world. It goes beyond mere intellectual knowledge to produce transformed individuals equipped for effective, lifelong ministry and mission. Key elements that define excellent theological education may include:Foundational PrinciplesBiblical Foundation: The core of theological education is the deep and systematic study of the Bible as the Word of God, using tools like hermeneutics and exegesis to interpret Scripture accurately within its historical and cultural contexts.Christ-Centeredness: The ultimate purpose is to know Christ more fully, which leads to deeper worship, awe, and intimacy with Him (right doxology).Holistic Formation: Excellent education addresses the “head” (knowledge), “heart” (character/spirituality), and “hands” (practical skills). It aims to form the whole person, not just accumulate facts. This is derived from contexts of authentic faithEducational PracticesCritical Thinking & Reflection: Programs must engage students in critical thinking, ethical reflection, and the ability to think theologically about complex issues, moving beyond simple knowledge acquisition to the processing and application of information.Integration of Theory and Practice: Theological education must connect theory with real-world application. This often involves practical experiences, such as supervised ministry experiences and community engagement, as well as “action-reflection” learning, where students reflect on their experiences in light of their studies.This is derived from a context of academic excellenceCommunity ContributionsMentorship: Pairing or linking students with experienced and godly mentors provides invaluable guidance, support, and modelling of effective leadership and character.Contextual Relevance: Education should equip leaders to address contemporary challenges—such as secularization, social injustice, and religious pluralism—within their specific cultural and societal contexts.Communal Learning: Learning occurs best within a supportive community of peers and experienced faculty, fostering dialogue, accountability, and the development of shared values. This is derived from a context of authentic communityOutcomes and ImpactCharacter and Integrity: A primary indicator of success is the development of Christ-like character, integrity, humility, and spiritual maturity in graduates.Equipping for Mission: Graduates possess the skills and passion for effective ministry, evangelism, and serving their communities as agents of spiritual and social transformation.Lifelong Learning Posture: Excellent theological education instills a commitment to on-going growth and learning throughout one’s life and ministry.Measurable Impact: Success is evident in high graduate placement rates, positive feedback from congregations, and the tangible, positive impact graduates have on the spiritual and social well-being of their communities. These outcomes and impacts are functions of innovation and ministerial competence.Ultimately, excellent theological education is a transformational process that prepares individuals to love God deeply, live wisely, and serve boldly for His glory. What characterizes an excellent teacher?One critical characteristic of an excellent teacher is that they are very demanding of themselves. They constantly struggle with the being-doing relationship in their lives as teachers. They strive to be sure that their ‘being’ precedes and informs their ‘doing.’ In other words, they strive to first be a model of He to whom their teaching points, and then model their teaching before the teaching act. This involves trying to communicate their passion for Christ, and the joy and excitement that come with learning in Him and through Him no matter how dull the subject they are teaching may appear to be. They are usually not satisfied with the being-doing connection in their teaching.Additionally, the Greek word didaskalos (διδάσκαλος) has a broad range of meanings centred on the concept of an instructor or teacher. It is a general term for one who provides instruction, with specific nuances depending on the context, especially within the New Testament where it also suggests or connotes excellence in teaching. The core meaning is derived from the Greek verb didaskō, meaning “to teach”. Generally this means:Teacher/Instructor: The primary and most general translation for someone acknowledged for their mastery in a field of learning.Master/Doctor: In some contexts, it translates as “master” (referring to one who possesses authority or skill) or even “doctor” (in the sense of a learned person, not a medical practitioner).Lay or Cleric Instructor: Historically, this term referred to individuals, including both laypeople and clerics, who taught on various subjects, both sacred and profane. In the New Testament and particularly in Pauline usage, the term specifically refers to one who teaches concerning “the things of God, and the duties of man”. Its range in this context is broad and includes: Jewish Religious Teachers: The term is the Greek equivalent of the Hebrew word rabbi. Examples include references to the teachers of the law, such as Nicodemus (John 3:10) or Gamaliel (Acts 5:34).John the Baptist and Jesus: The term was used to describe figures that drew crowds due to their powerful teaching. It is a widespread title for Jesus in the Gospels, even one He used Himself to describe His role as the one who shows the way to salvation.Apostles and Church Leaders: The term was used to refer to specific roles or spiritual gifts within the early Christian church. Paul is referred to as a “teacher of the Gentiles” (1 Timothy 2:7), and teaching is a specific function or gift from the Holy Spirit, as mentioned in 1 Corinthians 12:28 and Ephesians 4:11.False Teachers: The term also appears in a negative sense, referring to those who spread “false teachings” or cater to “itching ears” with unsound doctrine.Aptitude for Teaching: Related adjectives, such as kalodidaskalos, describe a “good teacher” or someone with an aptitude for teaching, emphasizing that the integrity of the teacher impacts the credibility of the message. Essentially, a didaskalos conveys the meaning of an authoritative and acknowledged expert in instruction, whether the subject is general knowledge or profound spiritual truth, and highlights the significant responsibility that comes with shaping others’ understanding and character. And finally, what is a transformational encounter?Transformational encounters are profound, life-changing experiences that alter beliefs, values, self-awareness, and worldview. They often involve powerful spiritual insights that significantly reorient perspectives and purposes, leading to personal growth in new directions. They are characterized by the following:They are more than a fleeting sense of feeling good; instead, they are a profound shift in who the learner is, and how they see things.The learner’s core assumptions, values, and preconceptions are questioned and altered.They often provide a new sense of meaning, direction, and empowerment.In theological contexts, they refer to a direct, personal experience with Christ Jesus that ignites faith and spiritual growth.They equip individuals with the confidence and strength to live differently and serve a greater purpose. REFERENCESLawson, Kevin E. 2010. “A Proposal for ‘Right-Handed’ Christian Education” Theological Review Vol. 31 No. 1 (Spring 2010).Longchar, Wati. 2009. “Beyond Four-Walled Campuses: Models of Ecumenical Theological Education in Interfaith Issues in India,“ International Review of Mission, Vol. 98 No. 1 (2009).Schner, George P. 2006. “Formation as a unifying concept of theological education.” Theological Education, 21.2, 94-113.Shaw, Perry W.H. 2006. “The Hidden Curriculum of Seminary Education,” Journal of Asian Mission, Vol. 8:1-2 (2006): 23-51. Shaw, Perry W.H. 2011. “A Welcome Guest: Theological Education as an Act of Hospitality,” Christian Education Journal Series 3 Vol.8 No.1, Spring 2011 (in print)Siew, Yau-Man. 2006. “Fostering Community and a Culture of Learning in Seminary Classrooms: A Personal Journey,” Christian Education Journal, Series 3 Vol. 3 No. 1 (2006), 79-91Starcher, Richard L. 2006. “The New Global System: Lessons for Institutions of Christian Higher Education,” Christian Education Journal Series 3 Vol. 3 No. 1 (2006), 92-100.https://www.oxfordreference.com/viewbydoi/10.1093/acref/9780195046526.001.0001https://biblehub.com/greek/1320.htm.