Even though we live in four different states, it always encouraged me to know that these brothers read the same pages, wrote the same articles, and responded to the same professors. Without the networking help of friends like David Andersen, Brent Belford, Kyle Dunham, Mark Hassler, Jeff McCann, Jonathan Rinker, and Gary Thomson, I would not have been able to access the administrators involved in this research. To the Union Presbyterian Seminary staff, especially Christopher and Lisa, your kindness and assistance have made a difference.
Thank you for allowing weeks away in Louisville and providing a portion of the tuition costs. To the pastors and church staff, thank you for taking initiative without me, waiting for slow email responses, and accepting additional work on my behalf.
RESEARCH CONCERN
The common point between the church and the seminary was formed from the desire for unity in theological education. 7. These church seminaries represent a model of theological education known as Church-Based Theological Education (CBTE). Another historical example of theological education in the church was Dietrich Bonhoeffer and the Confessing Church.
Reform in theological education partly initiated a return of theological education to the local church. Responses to calls for reform in theological education and for the return of theological education to the church include a variety of solutions.
LITERATURE REVIEW
97Edward Farley, Theologia: The Fragmentation and Unity of Theological Education (Eugene, OR: Wipf & Stock, 2001), 84. Richard Niebuhr, The Purpose of the Church and its Ministry: Reflections on the Aims of Theological Education (New York: Harper , 1956). Terugblik op The Association of Theological Schools en negentig jaar Noord-Amerikaans theologisch onderwijs (Pittsburgh: The Association of Theological Schools, 2008).
122Edward Farley, The Fragility of Knowledge: Theological Education in the Church and the University (Philadelphia: Fortress Press, 1988). The practical theology of the Berlin model of theological education appeals to the church-based model of theological education. The Accountability of Theological Education to the Mission of the Church.”225 Shriver's article was significant because it coincided with the beginning of the CBTE movement in 1980.
I encourage the removal of seminary diploma terminology."245 Theological education was best achieved in the church. CBTE represents a theological education movement based on a complementary relationship between the church and the seminary.
Preparation
Before starting the study, the proposed interview protocol, data collection, and methods of analysis were submitted to the ethics committee of The Southern Baptist Theological Seminary for approval.
Data Collection
Audio-only interviews were offered in circumstances where videoconferencing was not available, videoconferencing was not preferable to the interviewee, or videoconferencing caused concerns about the interviewee's participation.
Data Analysis
Validity strategies include triangulation of data, member checking, use of rich, thick description, clarification of researcher bias, presentation of negative or conflicting information, spending extended time in the field, peer report, and external audit. Prior to the research study, research bias was explained by disclosing the researcher's background and assumptions affecting the investigation.31. 34; Qualitative validity means that the researcher verifies the accuracy of the findings using certain procedures, while qualitative reliability indicates that the researcher's approach is consistent across different researchers and different projects.” Ibid., 190.
34; In this explanation, the researcher comments on past experiences, biases, prejudices, and orientations that may have shaped it. As stated in the Research Concern in Chapter 1, the principle of the research concern is the researcher's relationship to CBTE. Currently, the researcher is a member of the VBTS board and wants to advocate the CBTE model.
A report on the results of the qualitative phenomenological research is presented in the fourth chapter with the aim of determining the educational philosophy, proximity to the church and academic standards in CBTE. The individual reports were followed by a cross-case analysis that described educational philosophy, church proximity, and academic standards among CBTE institutions. In particular, the researcher will compare the educational philosophy and academic standards as stated in the interviews with the school's institutional goals, academic catalog, and promotional materials.
In this chapter, the findings are presented with an explanation of the research protocols and a presentation of the research population by institution. It also addresses research questions related to philosophy of education, closeness to the church, and academic standards in Church-Based Theological Education (CBTE). How proximity to church ministry and location influenced educational philosophy and academic standards in church theological education.
Selection of Institutions
A three-phase process was used to collect and analyze data related to CBTE institutions. Second, relevant data were collected from each institution through a preliminary questionnaire, semi-structured interviews and document analysis. Third, the data were analyzed through content analysis using descriptors, codes and extract weighting and reported through interpretive analysis in this chapter.
Gathering of Data
Each interviewee completed a questionnaire prior to the interview expressing personal philosophical views on theological education. Literature research led to a first set of questions based on the three central research questions: educational philosophy, church proximity and academic standards. An expert panel was assembled to review the interview protocol, refine the questions and suggest suggested changes.
The expert panel consisted of seven scholars or practitioners with a theological background.38 Expert panelists who adhere to orthodox, evangelical Christian beliefs reviewed the interview protocol and identified potential institutions that fit the CBTE model. The interview protocol guided each initial interview in a semi-structured format.39 When the second, historical interview was conducted, the interview protocol was modified to minimize redundancy and capture the original meaning of the institution's educational philosophy, church proximity, and academic standards. . 37The preliminary questionnaire consisted of four questions with five optional answers, which corresponded to the four stated points of view of the philosophy of education, and a self-defined and open answer.
Adapted from Brian Edgar's article, "Theology of Theological Education." Permission to modify and use the questionnaire was issued by dr. The panelist had to meet two or more of the following criteria: (1) an academic expert in the field. Interview questions were provided prior to the interview, allowing time to review and improve the quality of responses.
Each interview lasted between 50 and 70 minutes, including the initial interaction to build rapport, confirmation of participation agreement, completion of all three stages of the interview protocol, discussion of follow-up details, and prayer. Copies of the invitation to participate, interview protocol, e-mail and reminder e-mail can be found in the appendices. When changes were requested, an edited copy of the transcript was provided to the interviewee, with each change highlighted in red for emphasis.
Analysis of Data
ASOT had fifteen approved teaching locations in local churches that wanted to train leaders in the context of the local church. The goal is to place the student in the life of the local church under the authority of a supervising pastor. CTSs emphasizes the primacy of the local church and the priority of the leading pastor.
The internship allows the local church to conduct most of the teaching through hands-on ministry experience. I believe the seminary is supportive.” IBCS is prominently featured on the front page of the church along with Tri-City Christian Academy. This allows them to stay where they are, to be part of the church they are. already a member.".
As stated in the academic catalog, "our curriculum is designed so that the student applies knowledge in the context of the local church."68 Stephen R. 34; We do not see The Expository Seminary as affiliated with the church or as a church campus. This stage of the disciple's life is not possible without the role of the local church. 78.
Like Tyndale, the seminary exists to put the Bible into the hands of ordinary people. This avoids a vacuum, leaving the core of the church intact as a resource for future expansion. Which of the following statements would you rate as the most important result of a theological education?
As a component of the research questions of the study and a category of questions in the interview. 109Kelsey reflects the findings of this study by comparing two of the four aspects.
CONCLUSIONS
Second, the “all of the above” approach to educational philosophy in CBTE institutions created a desire for holistic instructors. CBTE institutions see instructors as educators in the classroom as well as practitioners in the church. As presented in the literature review, non-formal education was a key reason for returning to the church theological education.
CBTE administrators often spoke of the unique (and intangible) value of embedding theological education in the context of the church. The small nature of CBTE institutions resists the "walmartization of theological education" according to one founding leader. As presented in the research findings in chapter 4, CBTE institutions offer a limited number of ministry-specific degrees.
While each of the CBTE institutions exhibited weaknesses that were unique, weaknesses represented in this section are evident in the CBTE movement as a whole. First, as the literature review shows, there was a call to return theological education to the church.125 Twenty-one of the 24 CBTE institutions included in this research study began since 1980. CBTE institutions were influenced directly by the church and responded quickly and creatively to its needs.
Other CBTE institutions deliberately chose to remain on the church campus in order to maintain the complementary relationship between church and institution. Second, many of the CBTE institutions included in this study have not yet experienced a founding pastor, president, or trustee transition. CBTE institutions can develop into independent institutions unless a persuasive connection to the CBTE model is maintained.
