{"id":2861,"date":"2006-11-09T20:05:02","date_gmt":"2006-11-09T20:05:02","guid":{"rendered":"https:\/\/pulseofministry.md\/?post_type=articles&p=2861"},"modified":"2024-06-06T10:30:16","modified_gmt":"2024-06-06T10:30:16","slug":"biblical-foundations-for-theological-education-and-ministry","status":"publish","type":"post","link":"https:\/\/pulseofministry.md\/ro\/biblical-foundations-for-theological-education-and-ministry\/","title":{"rendered":"Biblical foundations for theological education and ministry"},"content":{"rendered":"

INTRODUCTION<\/strong>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong><\/span><\/h3>\n

\u00a0<\/strong><\/p>\n

I<\/strong>n this paper the author will discuss biblical and theological themes that support the training of ministers for service in the church.\u00a0 Four foundational themes taken from the New Testament support this claim:<\/p>\n

    \n
  1. \u201cThe Task of Theology\u201d according to Luke 1:3-4.<\/li>\n
  2. \u201cJesus\u2019 Disciples: Being Taught before Teaching Others\u201d based upon Mark 3:14.<\/li>\n
  3. \u201cPaul and Timothy: Importance of Training for Ministry\u201d based upon 1 Timothy 4:13.<\/li>\n
  4. \u201cThe Great Commission: Studying to Serve\u201d based upon Matthew 28:19-20.<\/li>\n<\/ol>\n

     <\/p>\n

    Any young person who plans to go into ministry should take time to prepare for this sacred calling because the business of ministry is the Kingdom business.\u00a0 To master any profession or skill requires training, and this principle applies to ministry.\u00a0 Because of the lack of a tradition of training in Christian education, many members of local Evangelical Baptist churches in the former Soviet Union see training as an unnecessary waste of time which takes a person away from work in the Lord\u2019s vineyard.\u00a0 But Charles Bridges argues that \u201cthe weight of Ministerial responsibilities renders the work apparently more fitting to the shoulders of angels than men\u201d (Bridges, 32).\u00a0 He states that \u201cthough many see little necessity for preparation; here, if ever, labor, diligence, observation, and intelligence, are needful to produce a \u2018workman that needeth not to be ashamed.\u2019\u201d (Ibid).\u00a0 Bridges agrees that the gospel is often preached by men who do not have any formal or seminary training, yet this does not speak in favor of neglecting the habit of study in ministry.\u00a0 \u201cEvery branch of knowledge, which a good man possesses, he may apply to some useful purpose.\u00a0 If he possessed the knowledge of an archangel, he might employ it all to the advantage of men and the glory of God\u201d (Ibid, 35).<\/p>\n

     <\/p>\n

    THE TASK OF THEOLOGICAL EDUCATION<\/strong><\/span><\/h3>\n

     <\/p>\n

    The task of biblically based theological education includes thorough research of the biblical texts and communicating them to the community of believers for their edification, and the application of biblical truths in both the church as a whole and also in personal daily walk of believers with Christ.<\/p>\n

     <\/p>\n

    Holistic Understanding<\/em><\/strong><\/span><\/p>\n

     <\/p>\n

    The business of following Christ in one\u2019s life is holistic because every believer, including ministers of the gospel, should love God with his or her whole heart, soul and mind.\u00a0 According to the Great Commandment, expressed by Jesus in Matthew 22:37, one should love God with his or her whole personality: \u201cLove the Lord your God with all your heart and with all your soul and with all your mind\u201d (NIV). Loving God with one\u2019s heart, soul and mind (or understanding), according to the text, means that one should love God holistically, rather than stressing three separate components of heart, mind, and soul.<\/p>\n

     <\/p>\n

    The Rational Element in Education<\/em><\/strong><\/span><\/p>\n

     <\/p>\n

    The act of loving God is a rational act, for it includes \u201cmind,\u201d \u201cunderstanding,\u201d or \u201cattitude.\u201d\u00a0 Although the love of Christ captivates us as rational beings, we, nevertheless, can reflect upon God\u2019s acts in history, including our own personal salvation. In his article entitled \u201cKakogo roda bogoslovie nam nuzhno?\u201d (\u201cWhat Kind of Theology do We Need?\u201d), contemporary Russian Evangelical theologian Nikolai Kornilov writes that \u201cbefore we set ourselves to fulfill the task of making disciples of all the nations, we should be properly equipped for teaching,\u201d and that \u201cin order to teach, we ourselves should understand what we are trying to teach.\u201d (Kornilov, 6).<\/p>\n

    \u201cThe Good News of Jesus Christ does not come to us as a mere set of rules or a codex that offers no room for reflection\u201d (Ibid, 7).\u00a0 Kornilov writes that \u201cfor many of us the Good News came at first as some new information, as a story that required some reflection.\u00a0 Whenever we accept the story of Jesus or when we communicate the gospel to others, we, first of all, have to reflect upon it ourselves before we make a cognitive choice\u201d(Ibid).<\/p>\n

     <\/p>\n

    THEOLOGY AS THINKING ABOUT GOD<\/strong><\/span><\/h3>\n

     <\/p>\n

    Theology (from Greek theos<\/em> \u2013 God and logos<\/em> \u2013 word) is in its essence an attempt to think about God and about things that God communicates to us. Fisher Humphreys entitled his book on systematic theology as Thinking about God.<\/em> He summarizes the whole business of study of theology in these three words.<\/p>\n

    In his massive Systematic Theology<\/em>, Wayne Grudem writes,<\/p>\n

    Furthermore, systematic theology focuses on summarizing each doctrine as it should be understood by the present-day Christians. Defining systematic theology to include \u201cwhat the whole Bible teaches<\/em> us today\u201d implies that application to life in a necessary part of the proper pursuit of systematic theology (Grudem, 23).<\/p>\n

    The task of Christian education, which primarily aims at those who long to be involved in ministry in Christ\u2019s church, is to stimulate students to think about God and his words which he communicated to the community of faith in the Holy Scriptures.\u00a0 But even more than this, the task of theology, and thus of theological education, is to equip ministers with tools which are needed in the study of God\u2019s word.<\/p>\n

     <\/p>\n

    The Task of Theology According to Luke 1:3-4<\/strong><\/span><\/p>\n

     <\/p>\n

    One of the best summaries of the task of theology is found in Luke 1:3-4, in which Luke writes to Theophilus, \u201cTherefore, since I myself have carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught\u201d (NIV).<\/p>\n\n\n\n
    \n\n\n\n
    The task of Christian education, which primarily aims at those who long to be involved in ministry in Christ\u2019s church, is to stimulate students to think about God and his words which he communicated to the community of faith in the Holy Scriptures.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

    In his book which focuses on Luke as a historian, A.T. Robertson says that Luke shows the habits of a literary man who is inclined to a thorough investigation of the matter.\u00a0 \u201cLuke alone has a literary prologue to his Gospel (Luke 1:1-4)\u201d (Robertson, 42).\u00a0 Luke begins to write like a good historian with all available material at hand. Robertson writes,<\/p>\n

    It is not hard to see the pile of notes of conversation or of investigation lying near at hand.\u00a0 Here are papyri rolls of previous monographs on various phases of the life of Christ.\u00a0 Luke himself sits by his own small desk with his own roll spread out before him.\u00a0 He writes after he has gotten ready to write and with all available data at hand (Ibid., 43).<\/p>\n

    Kornilov asserts that \u201cLuke obviously respects Theophilus so much that, for his sake, he is undertaking a thorough study of the accounts of what Jesus did and said during his life\u201d (Kornilov, 8).\u00a0 The study is done for a very practical purpose that Theophilus would have a firm foundation for his faith which he received.\u00a0 The task of theology, therefore, is not in doing research merely for the sake of accumulating knowledge. As Kornilov stated, \u201cThe task of theology cannot be formulated more precisely than Luke did it. The task of theology is in thorough study and research of all things that we know about God, about Jesus Christ, and in communication of this truth in an ordered manner\u201d (Ibid). Bridges comments, \u201cWe want a study\u2013a searching into the Scriptures\u00ad\u2013the patient investigating spirit of the miner, digging into hidden treasure\u201d (Bridges, 52)<\/p>\n

    Theology should serve the community of faith and have a very practical purpose of edifying believers and supporting the firm foundation of faith once received from the saints.\u00a0 The objective of theological education is in training ministers who would be able to thoroughly study the Scriptures so that the faith of church members would be strengthened and rooted in the Word.\u00a0 The New Living Translation<\/em> of the Bible has the following translation of Luke 1:4, \u201cTo reassure you of the truth of all you were taught.\u201d\u00a0 Christian education in its essence is a medium which helps equip believers to study the Bible and points them toward God and toward remaining in constant communication with him.<\/p>\n

    Levi DeCarvalho focuses on Jesus as the best model of education. \u201cWe can look at education either as communication of information that returns to us during examination week, or as character formation\u2013education for life, as some people call it\u201d (DeCarvalho, 14).<\/p>\n

    Theological education helps make theology relevant in today\u2019s world. According to Kornilov, \u201cTheology is not only a science, in which people think or write about religious things.\u00a0 It is a pointed search and through study of what God\u2019s word communicates to us regarding the questions that we ask\u201d (Kornilov, 8). The theological curriculum therefore should be targeted both toward the study of the Scriptures and toward reflection upon what the Scriptures signify for contemporary believers.\u00a0 Theologically educated ministers help their parishioners to form questions and search for answers regarding problems that they deal with.\u00a0 The answers are often not easy.\u00a0 A Christian minister should not attempt to give right answers at any price but should follow the direction of the Scriptures, which represent God\u2019s view of things.<\/p>\n

    As a result of almost seven decades of atheism and communism (1917\u20131991) theological education is often viewed in the former Soviet Union as years spent in intellectual exercise and philosophizing which have nothing in common with true Christian faith.\u00a0 Kornilov explains this problem,<\/p>\n

    During a long period of time when we lived in a situation when any opportunity to develop any kind of theology in the life of the church was suppressed, Christian Evangelical denominations could not have their own theological institutions.\u00a0 We did not have theological institutions of higher learning or even basic theological training schools.\u00a0 Christians were cut off from theological education, and this situation moved Christians toward being suspicious toward intellectuals, many of whom in Soviet times were affiliated with official atheism (Kornilov, 9).<\/p>\n

    Although the negative view of theological education is, to say the least, unacceptable, it is understandable why such opinions about theological education continue to exist to the present day in Evangelical-Baptist churches in the former Soviet Union. It is important to point out that theological education cannot be and should not be equated with the Soviet schooling which turns people away from God.\u00a0 The aim of theological education, to the contrary, is to move humans closer to God based upon the truth of the Scriptures.<\/p>\n\n\n\n
    \n\n\n\n
    It is important to point out that theological education cannot be and should not be equated with the Soviet schooling which turns people away from God.\u00a0 The aim of theological education, to the contrary, is to move humans closer to God based upon the truth of the Scriptures.<\/p>\n

     <\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

    The Scriptures stand in the center of theology, and the aim of biblically based theological education is not to distort students\u2019 understanding of the Bible but rather to help them excel in the knowledge of the Bible so that they may return to their churches and help others to understand God and his work in the world in a better way.\u00a0 The church and academia should not be alienated from each other.\u00a0 The purpose of any theological institution should be directed toward helping local churches in edification of the believers and in bringing new people to the saving knowledge of Jesus Christ.<\/p>\n

     <\/p>\n

    Jesus\u2019 Disciples: Being Taught Before Teaching Others (Mark 3:14)<\/strong><\/span><\/p>\n

     <\/p>\n

    It is imperative that every Christian minister spend enough time with God and in study of the Holy Scriptures before beginning his or her ministry to the people. This claim is supported by the example of Jesus himself, who taught his disciples for an extensive period of time before sending them to minister to others.<\/p>\n

    James DeForest Murch writes that, although we have only a few glimpses of the life of Jesus before the beginning of his ministry, we can point at some elements of his preparation for the mission.\u00a0 Luke 2:52 indicates that Jesus grew in wisdom and stature and in favor with God and man (Murch, 31).\u00a0 Murch states that Jesus \u201cwas equipping Himself physically, intellectually and spiritually.\u00a0 Knowledge was to Him a means not an end. His supreme desire was not to impart learning, but to teach others how to live\u201d (Ibid., 31-32).<\/p>\n

    His model of training can be regarded as an outstanding one when one looks at the results of the ministry of his twelve disciples who spread the gospel of Christ \u201cto the ends of the earth\u201d (Mark 13:10).\u00a0 DeCarvalho writes,<\/p>\n

    Jesus was able to influence a handful of disciples who became church and mission leaders by means of a truly holistic approach to leadership training.\u00a0 What Jesus did in his ministry is often referred to as discipleship.\u00a0 It implies the biblical principle that life begets life, and therefore it is hardly possible to separate what is taught from the person who does the teaching (DeCarvalho, 14).<\/p>\n

    This principle is reflected in Mark 3:14, \u201cHe appointed twelve\u2013designating them apostles\u2013that they might be with him<\/em> and that he might send them out to preach\u201d (NIV).\u00a0 William L. Lane writes, \u201cJesus chose these twelve men for the specific purpose that they might be with him and that he might extend his mission through them\u201d(Lane, 133).<\/p>\n

    Before commissioning his disciples, Jesus gave attention to training them by means of his personal model of ministry, as well as by didactic teaching, devoting time for purposeful instruction and for answering his disciples\u2019 questions (Mark 13:1-5).\u00a0 Lane writes, \u201cMark devotes primary attention to the presence of the disciples with Jesus and their preparation for mission.\u00a0 Being with Jesus<\/em> qualified the Twelve to bear witness to him and to participate in his distinctive ministry\u201d (Ibid).\u00a0 R. Alan Cole adds,<\/p>\n

    They [the disciples] would thus receive both formal and informal instruction, and treasure and lay to heart His casual sayings, in the manner familiar from the disciples of Socrates and Confucius as well as from the common rabbinic practice of the time of Jesus and later (Cole, 136).<\/p>\n

    DeCarvalho points to several important ingredients that were present in Jesus\u2019 training of his followers. Jesus was \u201ca mentor with a perfect blend of word and deed in the power of the Spirit\u201d (DeCarvalho, 14).\u00a0 He offered a model of godly character. He not only spoke the words of truth to the crowds of his contemporaries but he also acted accordingly.<\/p>\n

    Before ministers can teach, preach, and counsel, they need to be instructed in the essence of Jesus\u2019 teaching.\u00a0 The text from Mark 3:14 is especially relevant in this case for ministers because they communicate to others Jesus\u2019 words.\u00a0 They should, therefore, remain in a position of special closeness to Jesus. \u00a0\u201cJesus had many disciples (learners) but he appointed twelve, whom he also named apostles (messengers).\u00a0 The apostles were Jesus\u2019 inner circle\u201d (Barton, Fackler & Taylor, 80).<\/p>\n

    The idea of theological education finds its support in the Gospels, and this should not be strange to any minister of the church of Jesus Christ. The main purpose of biblically based Christian education is to provide an environment for a present and future minister, so that he or she could become closer to Jesus.\u00a0 In his commentary on the book of Mark, James A. Brooks states that the fact that Jesus took his disciples with him up the mountain may symbolize something such as revelation or nearness to God (Brooks, 71).<\/p>\n

    The nature of theological education should be highly practical with a clear objective in the end. Bridges writes, \u201cIn the theological department, we cannot but regret the want of a more direct reference to the Christian Ministry\u201d (Bridges, 35). The disciples were called to be with Jesus so that they could prepare for the mission ahead.\u00a0 \u201cThe apostles remained with Jesus for training so that Jesus could send them out as his ambassadors or representatives to proclaim the message\u201d (Barton, Fackler & Taylor, 80). After Jesus ascended to heaven, the disciples carried out the mission which Jesus entrusted to them (Acts 1:8).\u00a0 Instruction that Jesus provided for the disciples bore much fruit, which materialized in the birth of the church.\u00a0 \u201cUnlike the students of the rabbis, who merely learned and memorized facts, the disciples were being trained to carry out a mission\u201d (Ibid).\u00a0 The task of theological education, according to Mark 3:14, is in preparing God\u2019s servants for an effective ministry of the proclamation of Jesus\u2019 words.<\/p>\n

    The problem of modern theological education lies in the divorce between the learning process and the main objective of theological education, which is preparation for ministry.\u00a0 Quite often uneducated ministers in the countries of the former Soviet Union treated the graduates of theological schools with a high degree of suspicion, especially in cases when they saw that they might have forgotten the objective of the education received at the seminary.\u00a0 They are sometimes puzzled by the lack of respect and gentle attitude on the part of graduates, who might think that receiving theological education is the end goal in itself, rather than a way toward demonstrating the character of Christ.\u00a0 Pastors, however, are more likely to accept those graduates who \u201cget their hands dirty\u201d in spiritual work, which results in both numerical and qualitative growth of the church.<\/p>\n

    David Bohn summarizes the attitudes toward Christian theological education in the countries of the former Soviet Union:<\/p>\n

    For Russians the current state of theological education brings forth hope and, yet, it is a cause for deep concern.\u00a0 For some Russians theological education seems to be pulled in different directions with the result that inherent problems in formal theological education are not being solved (Bohn, 44).<\/p>\n

    In the light of Mark 3:14 a thorough evaluation theological programs in colleges and seminaries in the former Soviet Union is needed as to see what percentage of the curriculum deals with direct preparation of students for the ministry ahead.<\/p>\n

     <\/p>\n

    The Example of Paul and Timothy as an Evidence of the Importance of Training for Ministry<\/strong><\/span><\/p>\n

     <\/p>\n

    The third theme shows the importance of continuous ministerial education. Bridges writes that Paul \u201cenforces the habit of study upon his beloved son as a means of preserving his youthful ministry from contempt\u201d (Bridges, 42). He urged Timothy to \u201cgive attendance to reading\u201d (1Tim. 4:13, KJV) (Ibid, 33).\u00a0 According to John R. W. Stott, \u201creading\u201d refers to the public reading of Scripture, thus identifying the authority of God\u2019s word (Stott, 122).\u00a0 Donald Guthrie states that \u201cthere is little doubt that the reading of the Old Testament is here in mind.\u00a0 The Church carried on this synagogue practice and made it a basic element of Christian worship\u201d (Guthrie, 97). Paul thus instructed Timothy to make the reading of Scripture a priority for himself and also for the people whom he shepherded.<\/p>\n

    One of the prominent Evangelical-Baptist ministers from the Ukraine once said that soon seminaries will have to introduce a course entitled \u201cReading the Bible.\u201d His comment made it obvious that ministers do not spend enough time in reading and studying the Bible.\u00a0 Very little time is devoted to reading the Bible during worship services in Evangelical-Baptist churches in the former Soviet Union, compared to the length of the exposition.\u00a0 Homer A. Kent, Jr. writes, \u201cAll who treasure the Scripture as God\u2019s revelation to man should give the reading of it a prominent place in public worship\u201d (Kent, 156).\u00a0 One cannot teach others if he or she does not recognize the importance of reading the Scripture, which is the basis for teaching in local churches.<\/p>\n

    Paul himself followed the principle of reading and continuous study while he ministered to others.\u00a0 It is stated in 2 Timothy 4:13 that Paul sent for his books (Greek ta biblia<\/em>) to be brought to him, \u201cWhen you come, bring the cloak that I left with Carpus at Troas, and my scrolls, especially the parchments\u201d (NIV).\u00a0 Apparently Paul was writing his second letter to Timothy from prison, where he was quite lonely.\u00a0 Books helped Paul to stay occupied and to think and read, even while in solitude (Stott, 119). We cannot know with certainty, however, what those books were.<\/p>\n

    Some have suggested these were Paul\u2019s legal papers, e. g. his certificate of Roman citizenship. Another suggestion is that they contained parts, at least, of the Scripture. But though there can be no more than speculation about their identity, the desire to receive them throws interesting light on Paul\u2019s literary pursuits, even while on missionary journeys. It is not impossible, at least, that Paul had in his possession some written account of the Lord\u2019s doings and sayings and that he wished to have them at hand in his present critical situation (Guthrie, 173).<\/p>\n

    Christian ministry is often a lonely place for contemporary ministers as it was for Paul.\u00a0 A Christian leader by nature of his or her ministry often does not have many friends and feels alone.\u00a0 Such times are excellent for reading and personal growth in the knowledge of the Lord.\u00a0 Although Paul was deserted by many of his friends except Luke, he found books to be good companions.\u00a0 From this text it is evident that Paul had a good habit of reading.<\/p>\n

    In the fourth chapter of 1 Timothy Paul \u201creturns to the basics to keep his church on track\u201d (Towner, 105).\u00a0 Philip H. Towner writes,<\/p>\n

    In this section Paul focuses on Timothy, the paradigm of the good minister or Christian leader, who must pursue spiritual priorities and pay attention to his lifestyle and calling. The leader or minister is to be a model. In the leader\u2019s ministry and life God\u2019s Word and its application must be central. Attention to these basics will make a critical difference (Ibid).<\/p>\n

     <\/p>\n

    The Necessity of Instruction<\/em><\/strong><\/span><\/p>\n

     <\/p>\n

    According to Penner, \u201cThe first Epistle to Timothy was addressed to him with a purpose of instructing him how to conduct the ministry of teaching and dealing with the matters related to the church order in Ephesus\u201d (Penner, 77). Both epistles to Timothy remind him that he should live, teach and conduct himself just as he was taught by Paul, his mentor and colleague.\u00a0 In 2 Timothy 1:13, we find a good example of such instruction, \u201cWhat you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus\u201d (NIV).\u00a0 Although Penner does not think that Paul was writing about a specific schedule for study, the Pauline model of learning here is quite close to the rabbinic concept of education. It was based upon a common learning environment for a teacher and his disciples. The only difference, according to Penner, is that both Jesus and Paul shared with their disciples the learning environment as well as the common ministry and lifestyle (Ibid).<\/p>\n

    \u00a0<\/u><\/p>\n

    The Question of Authority in Ministry<\/em><\/strong><\/span><\/p>\n

     <\/p>\n

    Penner writes that Timothy was an outstanding example of how Paul trained his co-workers for missionary work.\u00a0 At first, Timothy was Paul\u2019s traveling companion. After Paul and Barnabas separated because of John Mark, Timothy is portrayed as a young Christian and new member of Paul\u2019s missionary team.\u00a0 His name is mentioned in relation to the mission in Europe for the first time in Acts 17:14-15, when he and Silas stayed in a newly established church in Berea (Ibid, 75).<\/p>\n

    Another mention of Timothy is in 1 Thessalonians 3:2, where Paul refers to him as \u201cour brother and God\u2019s fellow worker\u201d (NIV).\u00a0 When sending Timothy to Thessalonica, Paul deems it necessary to give him necessary authority. This is why Paul presents his fellow worker as \u201cGod\u2019s fellow worker.\u201d\u00a0 Penner mentions that this first assignment given by Paul to Timothy serves as the beginning of equal relationships between Timothy and Paul.\u00a0 Now Timothy is (Greek) sunergos tou theou<\/em> (1Thess. 3:2).\u00a0 He became Paul\u2019s messenger in Corinth (1Cor. 4:17) and Philippi (Phil. 2:19, 23), as well as in other churches (Ibid, 76).<\/p>\n

     <\/p>\n

    Conclusions<\/em><\/strong><\/span><\/p>\n

     <\/p>\n

    This theme underlines the principle that study and ministry should go together, hand in hand, when it comes to the pastoral office.\u00a0 Every minister needs instruction. No one is born with inherent knowledge of church ministry; therefore mentoring should be required in training programs for Christian ministry.\u00a0 Bridges points out, \u201cEven where academical distinctions are passed by, the habits of discipline and self-denial furnish an effectual safe-guard against the detrimental influence of mental, and possibly also religious, dissipation\u201d (Bridges, 35). Young ministers should, just like Timothy, look for instruction from more experienced Christian leaders so that they may benefit from them in their own church work.\u00a0 In this matter, an internship in a local church under pastoral supervision might be an acceptable form of mentor-student relationship.<\/p>\n

    Just as Paul trusted Timothy with the important assignment of representing him in local churches, so should students of theology and ministry be trusted with leadership tasks in local churches, as well as be given proper authority.\u00a0 In too many cases in Evangelical-Baptist churches in the former U.S.S.R., young ministers are being sent to local churches without proper credentials and authority, which hinders them from developing a vision for ministry of local congregations.<\/p>\n

    No theological institution should have a self-perpetuating nature but should direct its efforts toward training ministers for local churches.\u00a0 Paul\u2019s objective in urging Timothy to study was to see him finally become his co-worker in ministry. It is imperative that Bible schools should become church-oriented institutions with close ties to local congregations and with a keen interest in serving ministers.<\/p>\n

     <\/p>\n

    The Great Commission: Studying to Serve<\/strong><\/span><\/p>\n

     <\/p>\n

    The fourth theme of training with the purpose of service flows out of the Great Commission of our Lord Jesus Christ, expressed in Matthew 28:19-20, \u201cTherefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.\u00a0 And surely I am with you always, to the very end of the age\u201d (NIV).\u00a0 Having received the proper training, Christ\u2019s disciples were commissioned to do the work of the Kingdom and serve others.\u00a0 They realized that they were taught to teach others and to communicate Christ\u2019s teachings \u201cto the very end of the earth\u201d (Acts 1:8, NIV).<\/p>\n

    \u00a0<\/em><\/strong><\/p>\n

    The Great Commission and the Authority of Jesus<\/em><\/strong><\/span><\/p>\n

     <\/p>\n

    The mission of the disciples is based upon the authority of Jesus himself. Craig S. Keener writes that \u201cJesus holds all authority.\u00a0 Disciples of rabbis normally made disciples of their own when they became rabbis, but Jesus is more than a normal rabbi (Mat. 28:19) and summons us to make disciples for him alone and not for ourselves\u201d (Keener, 399).\u00a0 Donald A. Hagner writes that \u201cthe connection between the authority of Jesus and the fulfilling of the task now assigned to the disciples and those who will come after them in Matthew\u2019s and every church is made plain in the connective (Greek) oun<\/em>\u201d (Hagner, 886).\u00a0 The authority of Jesus is a force that will move his disciples toward the fulfillment of the Great Commission. \u201cThe universal authority of Jesus is the basis of the universal mission of the church\u201d (Ibid, 886-887). As John McArthur, Jr. writes, \u201cBefore the Lord states the Great Commission, He establishes His divine authority to command it.\u00a0 It is because of His sovereign power that His followers are to have the attitude of complete, humble submission to His will\u201d (MacArthur, Jr., 338).<\/p>\n

    <\/h3>\n

    Making Disciples as the Main Purpose of Jesus\u2019 Followers<\/em><\/strong><\/span><\/p>\n

     <\/p>\n

    The main purpose of the disciples\u2019 mission was to make disciples (Greek matheteusate<\/em>) from all the nations (Greek panta ta ethne<\/em>), instructing them in the teachings of Jesus. In his book about issues in Christian education, Robert W. Pazmino writes that Matthew 28:16-20 sets a new agenda for the disciples\u2019 educational efforts.<\/p>\n

    The purpose of the disciples\u2019 ministry is to enable other persons to become obedient disciples of Jesus Christ.\u00a0 This teaching of responsibility is for all who are disciples of Jesus.\u00a0 It is a difficult task to teach obedience.\u00a0 Those who taught others can appreciate this difficulty.\u00a0 Yet there is the promise that Christ\u2019s very presence, as well as his authority, will empower his disciples to disciple others, be it in the home, the church, the classroom, or the wider community (Pazmino, 33-34).<\/p>\n

    The words of Jesus make it quite clear how one should make disciples.<\/p>\n

    First of all, one baptizes them under the lordship of Christ.\u00a0 Baptism was an act of initiation and conversion, so this text suggests that we initiate people into faith, introducing them to Jesus\u2019 lordship.\u00a0 But once they are initiated, we must also build them into stronger discipleship by teaching them Jesus\u2019 message (Keener, 402).<\/p>\n

    <\/h3>\n

    The Great Commission and Theological Education<\/em><\/strong><\/span><\/p>\n

     <\/p>\n

    A primary task of theological education according to Matthew 28:19-20 is to nurture obedient disciples in the teachings of Jesus.\u00a0 Pazmino writes, \u201cThe purpose of making disciples is totally dependent upon sharing the content of Jesus\u2019 own teachings, those truths revealed by God with direct implications for life\u201d (Pazmino, 34).<\/p>\n

    Hagner emphasized that the Greek verb matheteusate<\/em> is distinctively Matthean.\u00a0 The only other New Testament occurrence is in Acts 14:21, where it is linked with (Greek) euaggelizamenoi<\/em> \u201chaving evangelized.\u201d\u00a0 He states that to be Christ\u2019s disciple, is above all to be a \u201clearner\u201d or \u201cpupil,\u201d and that<\/p>\n

    the emphases in the commission thus fall not on the initial proclamation of the gospel but more on the arduous task of nurturing into the experiences of discipleship, and emphasis that is strengthened and explained by the instruction \u201cteaching them to keep all that I have commanded\u201d in v.20a.\u00a0 To be made a disciple in Matthew means above all to follow after righteousness as articulated in the teaching of Jesus (Hagner, 887).<\/p>\n

    Secondly, the task of the teachers of theology is to instruct others in the matters of Christ\u2019s teachings, which is one of the ingredients of making disciples.\u00a0 The participle (Greek) didaskontes<\/em> is used by Matthew as to emphasize the necessity of didactic teaching.<\/p>\n

    Hitherto Jesus alone has been the teacher, and the verb [Greek didasko<\/em>] has not been used by Matthew of his disciples\u2019 ministry. Now they take over his role of teaching, which is necessary application of his \u201cauthority\u201d (v.18). To \u2018make disciples\u2019 is not complete unless it leads to a life of observing Jesus\u2019 commandments (France, 415).<\/p>\n

    David J. Bosch says that, for Matthew, it is important that \u201cteaching is by no means a merely intellectual enterprise (as it often is for us and for the ancient Greeks).\u00a0 Jesus\u2019 teaching is an appeal to his listeners\u2019 will, not primarily to their intellect; it is a call for concrete decision to follow him and to submit to God\u2019s will\u201d (Bosch, 66).\u00a0 It is imperative for an individual who receives training for ministry to be church-oriented and to realize that theological education is not an end in itself but is offered for the purpose of serving God\u2019s people and for making disciples from many nations, following the example of the apostles.<\/p>\n

    <\/h3>\n

    Objectives for Training the Disciples<\/em><\/strong><\/span><\/p>\n

     <\/p>\n

    James DeForest Murch writes, \u201cThus it is clearly seen that the educational function of the church has for its sublime object fitting men to live in perfect harmony with the will of God\u201d (Murch, 128).\u00a0 According to Murch, the following objectives should be set for training disciples of Christ:<\/p>\n

      \n
    1. [A Christian] should be conscious of God as a reality in human experience, and have a sense of personal relationship with Him.<\/li>\n
    2. He will accept Jesus as Savior and Lord, will be loyal to Him and manifest it in his daily living.<\/li>\n
    3. He will desire to participate in the life and work of the church.<\/li>\n
    4. He will progressively and continuously develop Christlike character.<\/li>\n
    5. He will participate in and constructively contribute to building of a Christian social order.<\/li>\n
    6. He will interpret life and the universe in Christian terms (Ibid).<\/li>\n<\/ol>\n

       <\/p>\n

      The six objectives proposed by Murch could be summarized into three:<\/p>\n

        \n
      1. The task of biblically based theological education is in ensuring that disciples of Jesus Christ have a daily relationship with him.<\/li>\n
      2. Theological education should ensure that Jesus\u2019 disciples will grow in their knowledge of God and his purpose in their lives.<\/li>\n
      3. It should be geared toward instructing disciples to participate in the life of the church and society, thus making sure that the process of making disciples does not stop.<\/li>\n<\/ol>\n

         <\/p>\n

        Conclusions<\/strong><\/span><\/p>\n

         <\/p>\n

        The task of Christian educators can be summarized as one of motivation for those who desire to be involved in ministry to think about God and the matters related to a godly life.\u00a0 Out of this process should flow a desire to teach others to love God and serve him.<\/p>\n

        The aim of biblically founded theological education is to present students with a careful research of the matters of faith and to make them relevant in the life of the church today.\u00a0 Bridges writes, \u201cHowever superficial our knowledge may be on some other subjects, here at least it should be intelligent and comprehensive\u2013including a competent acquaintance with the Evidences of the Christian religion\u2013The Holy Scriptures\u2013and the History of the Church, and especially of our own Church\u201d (Bridges, 36).<\/p>\n

        Theological education is a prerequisite for involvement in ministry because it serves as a \u201cwomb\u201d in which the character of a person is being formed and in which a person spends time with God.\u00a0 The habit of study should become a discipline which is preserved during one\u2019s whole life.\u00a0 Bridges writes, \u201cIt is of great moment, that the habit of study should, as far as possible, be maintained through life.\u00a0 For the most part\u2013the ground work only has been laid.\u00a0 Let our early attainments excite, not satisfy, our thirst for information\u2013divert, not bound our investigations\u201d (Ibid, 48).<\/p>\n

        Seminary students should not live in isolation during the educational process, nor when they begin their ministry in the local church.\u00a0 Mentoring relationships with a more experienced minister is essential.\u00a0 Ministry internship during the period of study can provide a good setting for such relationships.<\/p>\n

        In the light of the Great Commission, the task of theological education is to make obedient disciples of Jesus Christ, of which didactic teaching is an important element.\u00a0 Theological education in Christian colleges and seminaries that serve as centers for educational and missionary work in the former Soviet Union, should aim at training disciples of Jesus, who then would be capable of bringing new disciples into Christ\u2019s church.<\/p>\n

         <\/p>\n

        BIBLIOGRAPHY<\/strong><\/span><\/h3>\n

         <\/p>\n

          \n
        1. Barton, Bruce B., Mark Fackler, and Linda K. Taylor, Mark. <\/em>Life Application Bible Commentary. Ed. Grant Osborne. Wheaton, IL: Tyndale, 1994.<\/li>\n
        2. Bohn, David P. \u201cIn Their Own Words: Metaphors of the Current State of Theological Education in Bulgaria, Hungary, Romania, and Russia.\u201d Christian Education Journal<\/em> 2:1 (Spring 1998): 29-44.<\/li>\n
        3. Bosch, David J.\u00a0 Transforming Mission.<\/em>\u00a0 American Society of Missiology Series, vol. 16.\u00a0 Maryknoll, NY: Orbis Books, 1994.<\/li>\n
        4. Bridges, Charles. The Christian Ministry.<\/em> Sixth ed. Edinburgh, Carlisle, PA: Banner of Truth Trust, 1967.<\/li>\n
        5. Brooks, James A. Mark.<\/em> The New American Commentary. Ed. David Dockery, vol. 23. Nashville, TN: Broadman, 1991.<\/li>\n
        6. Cole, Alan R. Mark. <\/em>Tyndale New Testament Commentaries, vol. 2. Rev. ed. Ed. Leon Morris. Leicester, England: Inter-Varsity Press, Grand Rapids, MI: Eerdmans, 1989.<\/li>\n
        7. DeCarvalho, Levi. \u201cJesus\u2019 Model of Education.\u201d Mission Frontiers <\/em>(March-April 2003): 14.<\/li>\n
        8. France, R.T.\u00a0 Matthew. <\/em>Tyndale New Testament Commentaries, vol. I. Rev. ed. Ed. Leon Morris. Leicester, England: Inter-Varsity Press, Grand Rapids, MI: Eerdmans, 1985.<\/li>\n
        9. Grudem, Wayne. Systematic Theology. <\/em>Grand Rapids, MI: Zondervan, 1994.<\/li>\n
        10. Guthrie, Donald. The Pastoral Epistles<\/em>. Tyndale New Testament Commentaries, vol. 14. Reprinted. Ed. R.V.G. Tasker. Leicester, England: Inter-Varsity Press, Grand Rapids, MI: Eerdmans, 1988.<\/li>\n
        11. Hagner, Donald A. Matthew 14-28. <\/em>Word Biblical Commentary, vol. 33b. Eds. David A. Hubbard, and Glenn W. Barker. Dallas, TX: Word Books, 1995.<\/li>\n
        12. Humphreys, Fisher H. Thinking about God. <\/em>Rev. ed. New Orleans, LA: Insight Press, 1994.<\/li>\n
        13. Keener, Craig S. Matthew. <\/em>The IVP New Testament Commentaries Series. Ed. Grant R. Osborne. Downers Grove, IL, Leicester, England: Inter-Varsity Press, 1997.<\/li>\n
        14. Kent, Jr., Homer A. The Pastoral Epistles. <\/em>Rev. ed. Chicago, IL: Moody Press, 1982.<\/li>\n
        15. Knight, III, George W. The Pastoral Epistles. <\/em>The New International Greek Testament Commentary. Eds. I. Howard Marshall, and Donald A. Hagner. Grand Rapids, Eerdmans, Carlisle: The Paternoster, 1992.<\/li>\n
        16. Kornilov, Nikolai. \u201cKakogo roda bogoslovie nam nuzhno?\u201d Put\u2019Bogopoznaniia<\/em> 6 (2000): 5-17.<\/li>\n
        17. Lane, William L. The Gospel According to Mark.<\/em> The New<\/li>\n
        18. International Commentary on the New Testament, vol. 2. Eds. Ned B. Stonehouse, F.F. Bruce, and Gordon D. Fee. Grand Rapids, MI, Cambridge, UK: Eerdmans, 1974.<\/li>\n
        19. MacArthur, Jr., John. Matthew 24-28. <\/em>The MacArthur New Testament Commentary. Chicago, IL: Moody Press, 1989.<\/li>\n
        20. Murch, James DeForest. Christian Education and the Local Church<\/em>. Cincinnati, OH: The Standard, 1943.<\/li>\n
        21. Pazmino, Robert W. Foundational Issues in Christian Education. <\/em>Second ed. Grand Rapids, MI: Baker, 1997.<\/li>\n
        22. Penner, Peter.\u00a0 Nauchite vse narody.\u00a0 <\/em>St. Petersburg: Biblia dlia vsekh, 1999.<\/li>\n
        23. Robertson, A.T. Luke the Historian in the Light of Research<\/em>. New York: Charles Scribner\u2019s Sons, 1934.<\/li>\n
        24. Stott, John R.W. The Message of 2 Timothy. <\/em>The Bible Speaks Today Series. Eds. J. A. Motyer, and John R. W. Stott. Downers Grove, IL, Leicester, England: Inter-Varsity Press, 1973.<\/li>\n
        25. Stott, John R.W. The Message of Timothy & Titus. <\/em>The Bible Speaks Today Series. Eds. J. A. Motyer, and John R. W. Stott. Downers Grove, IL, Leicester, England: Inter-Varsity Press, 1997.<\/li>\n
        26. Towner, Philip H. 1-2 Timothy & Titus.<\/em> The IVP New Testament Commentary Series. Ed. Grant R. Osborne. Downers Grove, IL, Leicester, England: InterVarsity Press, 1994.<\/li>\n<\/ol>","protected":false},"excerpt":{"rendered":"

          INTRODUCTION\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 In this paper the author will discuss biblical and theological themes that support the training of ministers for service in the church.\u00a0 Four foundational themes taken from the New Testament support this claim: \u201cThe Task of Theology\u201d according to Luke 1:3-4. \u201cJesus\u2019 Disciples: Being Taught before Teaching Others\u201d based upon Mark 3:14. \u201cPaul […]<\/p>","protected":false},"author":35,"featured_media":1702,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[19,31],"tags":[38],"post-author":[85],"class_list":["post-2861","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ministry","category-theology","tag-en","post-author-oleg-turlac"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/pulseofministry.md\/ro\/wp-json\/wp\/v2\/posts\/2861","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/pulseofministry.md\/ro\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/pulseofministry.md\/ro\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/pulseofministry.md\/ro\/wp-json\/wp\/v2\/users\/35"}],"replies":[{"embeddable":true,"href":"https:\/\/pulseofministry.md\/ro\/wp-json\/wp\/v2\/comments?post=2861"}],"version-history":[{"count":1,"href":"https:\/\/pulseofministry.md\/ro\/wp-json\/wp\/v2\/posts\/2861\/revisions"}],"predecessor-version":[{"id":3769,"href":"https:\/\/pulseofministry.md\/ro\/wp-json\/wp\/v2\/posts\/2861\/revisions\/3769"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/pulseofministry.md\/ro\/wp-json\/wp\/v2\/media\/1702"}],"wp:attachment":[{"href":"https:\/\/pulseofministry.md\/ro\/wp-json\/wp\/v2\/media?parent=2861"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/pulseofministry.md\/ro\/wp-json\/wp\/v2\/categories?post=2861"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/pulseofministry.md\/ro\/wp-json\/wp\/v2\/tags?post=2861"},{"taxonomy":"post-author","embeddable":true,"href":"https:\/\/pulseofministry.md\/ro\/wp-json\/wp\/v2\/post-author?post=2861"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}