A Classic Theological Curriculum

Introductory Remarks

Having worked over many years in theological education in Africa, Europe, and the United States, I have often been involved in discussions about theological curricula.  I am placing here my view of what should constitute a classic theological curriculum from an orthodox, Evangelical perspective.

Little commentary will be offered, but a few introductory remarks seem necessary.  First, this is proposed for a more British or European approach than an American approach to theological education.  One reason for this is that many countries follow the former model, with its theological training at the bachelor's level rather than the master's level and with a three rather than four-year undergraduate degree.  A further reason for this is that the luxury of an education in most parts of the world cannot dream of a four year undergraduate degree in any subject followed by another three years of a taught master's degree such as the Master of Divinity.  One will find American-based four-year theology degrees in Africa, but this is uneconomical in both time and money.  It is, frankly, uneconomical in America today.  The demise of Bible colleges in America and the increasing control of curricula by the academy rather than the Church has not proved to be successful past the 1980s.

A second introductory remark is needed.  The proposal in this curriculum has to do with a mix of both a classic theology curriculum emphasising content and a pastoral training in practice.  Too often, the weight in ministerial training has fallen on the side of academic study, to the detriment of preparing people for ministry.  The academy governs the curriculum, and the church or denomination is left to provide most of the actual training a new minister needs.  The answer is not one or the other but both.  Nothing is more practical than a solid grounding in Biblical interpretation and theological understanding.  I am convinced that classroom training for ministry practice is far weaker than learning through practice.

Further on this matter, I have often said to colleagues that, if the centre of gravity of the Church has moved to be somewhere in Africa rather than Europe (or the West), then Africa had better be trained in Biblical interpretation and Christian theology.  Knowing and being able to interpret the Scriptures is the fundamental part of theological education, followed closely with training in the theology of the Church.  Such a statement is unapologetically Protestant and Evangelical, although I would suggest that Protestantism and Evangelicalism have in large part rejected their own heritage in this regard and need to recover it.  

In our day, what we often get is a dumbing down of the curriculum, whether because students have not been adequately trained at the high school level or because they are thought to need a more practical course of study.  In non-Western contexts, the argument is often added that something more practical and contextual is needed, as though the Church is a product of the context more than of its historical faith and authoritative Scriptures.  In the West, where students are ill-prepared for academic work in high schools and now colleges, and where 'truth' is understood more locally and functionally, the preference for a non-classical education is noticeable in curricula.  

Some have introduced culture into such a discussion, saying that learning styles are different and should be affirmed in the theological curriculum.  The truth is that education is enculturation.  The girl from Norwich who is sent up to Oxford for her three-year bachelor's degree returns home with a different accent, let alone whatever she has learned.  Education is enculturation, and the question is, 'What sort of culture do we want to teach this group of students?'  A curriculum that does not form students but that just dumps an education into their heads is a failed curriculum.  So much of the failure of the Church in the West has to do with affirming identities rather than educating students in their identity and with accommodations to culture rather than passing on the faith.  These Western failures should not be passed on to the Church in Africa, whether it be Western culture or African culture governing the curriculum.  What is needed is the culture of the Church and all that it requires to be formed as Christians and as ministers.

A third introductory remark is simply that the proposed curriculum is basic and can be altered in various ways.  I have suggested a certification approach in which students are certified in three areas of theological education and ministry.  One could mix these three certificates or teach them one by one.  I have also included a fourth year Bachelor of Theology Honours degree that could stand alone or be integrated with the three-year degree.  Some course substitutions could be made, but the main point of this proposal is to put these particular courses together.  The progression of courses within a certificate, and the possible progression of study if the certificates are mixed, is the sort of detail that a faculty would need to determine for itself.  I would advocate different approaches for different contexts and student populations.  One thing I would say, though, is that theological training should be careful to integrate classroom study with practical ministry experience.  I could see an entire practical training programme running alongside the academic, not just alongside the ministry certificate.

Finally, I have offered two possibilities for a masters' degree.  The reason for including the masters degree options, as well as the B.Th., Honours, is that one has to understand how the part relates to the whole.  The B.Th. degree will need to suffice for most students as their theological education and ministerial training, but it will also need to suffice for students who will continue their studies.

My hope is that, as others do what I have been doing for over thirty years--discussing theological curriculum--this proposal will generate the discussion needed.

B.A. Curriculum

The BTh is offered in three certificate areas.  Students can proceed in all three areas at the same time (recommended).  Each certificate comprises 10 modules.  A fourth year comprises BTh. Honours and is a bridge to further study at the Masters Level.

Certificate in Biblical Studies

The Story of the Bible (a Bible Survey module)
Interpreting the Bible
Pentateuch	Gospels
Historical Books	Paul
Prophets	General Epistles
Psalms and Wisdom Literature
Biblical Theology

 

Certificate in Theology

The Christian Faith (a Theology Survey module) I Doctrines of Scripture, Trinity, Christology, Pneumatology

The Christian Faith (a Theology Survey module) II Doctrines of Soteriology, Ecclesiology, Eschatology

Biblical and Christian Ethics

Patristic History and Theology

Medieval History and Theology

Reformation History and Theology

Post-Reformation History and Theology

Theological and Ethical Issues Facing the Church Today

Missional and Ministerial Issues Facing the Church Today

 

Certificate in Mission and Ministry

Some modules are offered with practica.  Note that communication (preaching and teaching) is spread out throughout the certificate rather than put into one or two stand-alone courses.  Students should be preaching and/or teaching regularly in the programme.

Didactic Content	Practica
The Life of the Believer (A Survey of the Life of a Follower of Jesus Christ)	Spiritual Disciplines
History and Theology of Christian Ministry and Mission
Denominational Distinctives (including polity, liturgy for your denomination)
Evangelism and Apologetics	Proclaiming Christian Faith (including preaching)
Church Planting	Church Planting Ministry (including preaching and teaching)
Worship	Worship Practicum (including preaching)
Ministry in the Local Church (children, youth, singles, married, elderly; teaching and preaching; finances)	Ministry Practicum (including teaching)
Church and Culture
Ministry of the Church in the World	Serving the Wider Community Practicum
Religions
Pastoral Care and Counselling	Pastoral Care and Counselling Practicum

 

B.Th., Honours (4^th Year)

The language modules, interpreting the Bible module, and exegesis modules can be taken in lieu of the Certificate in Biblical Studies.  This would allow a student to proceed to the masters level without the bridge course of a B.Th. Honours.  These modules would need to be spread out during the first 3 years.  

The assumption here is that theological studies rests on Biblical authority, content, and interpretation, and so a bridge course needs this Biblical studies focus.  A student in theology, ministry, etc. at the next level will need this foundation in Bible.

Greek I

Greek II

Hebrew I

Hebrew II

Interpreting the Bible with Biblical Languages and in Historical-Cultural Context

Exegesis in the Pentateuch

Exegesis in the Prophets

Exegesis in the Gospels

Exegesis in the Epistles

Biblical Theology and Ethics

 

Masters Degree

The masters degree is offered either as a taught masters in 1 year full-time or as a research masters in 1 year full-time.

The taught masters degree involves mastery of subject areas and work in primary sources.  Each module combines study in Old Testament, New Testament, Church History, and Theology.  Each module also involves a ministry practicum.

Didactic	Practica
The Gospel	Evangelism and Preaching
Christology	Teaching a course on Jesus/Christology
Soteriology	Teaching a course on Salvation
Pneumatology	Individual or Cohort Spiritual Retreat
Ecclesiology	Ministry in a local Church
Missions	Ministry in Church Planting, Bible Translation, Cross-Cultural Teaching of Bible/Theology, Engagement with other religion/s
Christian Relief and Development	Work with a Christian Relief/Development Ministry
Local Church Ministry I (different age groups)	Practicum in this area
Local Church Ministry II (worship, business)	Practicum in this area
Guided Research in a Subject

 

The research masters degree may be completed in one of the following fields, given the prior preparation of students to a high standard and the availability of supervisors:

·       Old Testament
·       New Testament
·       Bible
·       Theology
·       Church History
·       Ethics
·       Missions

·       Ministry

Resource Update: Children's Discipleship and the Christian History Institute

I have updated my blog on resources for children's ministry (https://bibleandmission.blogspot.com/2023/10/let-children-come-to-me.html) with the following recommendation:

 

Christian History for Children and Adults: The Christian History Institute has produced a number of magazines, videos (animation, movies), etc. on Church history and theology.  Rooting children in the faith through our stories is important, and this institute's work is excellent (https://christianhistoryinstitute.org). 

 

Here is a brief overview of the Christian History Institute

Through animated DVDs or movies, children (and adults!) can learn the stories of John Newton, Mary Slessor, Richard Allen, St. Patrick, C. S. Lewis, Hudson Taylor, Adoniram and Ann Judson, Harriet Tubman.  The Torchlight series is animated and perfect for a young audience. Prices are reasonable, retailing for $14.99 but presently discounted.  Movies sell for a little more but are also presently discounted.

Through the Institute’s magazine, many lessons in Church history and theology are made available for study groups.  For example, one magazine (issue #149, 56 pages) is devoted to Revivals in the first 1,000 years of the Church.  It can be viewed online (https://christianhistoryinstitute.org/magazine/issue/ch-149-medieval-revival), and readers may also support the ministry through contributions.  Material like this could be used for high school students or laity studying the topic in a class and guided by a knowledgeable teacher.  Articles are about a page in length and include colour pictures. 

Articles in the issue on Revival are entitled: ‘Always Reviving’, ‘Countering Insult with Shame’, ‘Looking for the Last Emperor’, ‘Winds of Spiritual Renewal’, ‘Dormant and Exploding Volcanoes’ (revivals during the Reformation), ‘Did You Know? Medieval Renewal’, ‘Mighty Acts’, ‘Bernard of Clairvaux’s Labor of Love’, ‘Poor in Spirit, New in Christ’, Praying and Preaching for a Better Church Society’, ‘Christian History Timeline: Reform, Renewal, Revival, Reaction’, ‘Repair my House’ (St. Francis), ‘Walking in the Way of St. Francis’, ‘First Preach Christ’s Gospel’, ‘Preaching for Revival’, ‘What Does it Mean to Live in Christ?’ (Martin Luther), ‘Questions for Reflection: Renewal, Revival, and Reform’, and ‘Recommended Resources: Medieval Renewals’.  One encounters in such essays the history and theology of Church renewal.

With already 149 issues available, the Institute has a lot of resources to offer.  Some other issues cover the following topics: ‘Christ and Culture in Russia’, ‘Divine Healing’, ‘Christian History in Images’, ‘Christianity and Judaism’, ‘Plagues and Epidemics’ (produced in 2020!), ‘Latin American Christianity: Colorful, Complex, Conflicted’, ‘Women of the Reformation’, ‘Food in Christian History’, ‘Faith in the City’, ‘Calvin, Councils, and Confessions’, ‘Francis Asbury: Pioneer of Methodism’, ‘Billy Graham’, ‘Christianity in Early Africa’, and ‘Healthcare and Hospitals in the Mission of the Church’.  In other words, the magazines help laity learn about the Church in different regions of the world, in different, periods of history, and about different persons, theological traditions, and issues facing believers.  The stories are informative and often inspiring.

Brief, lay course material is available online on the Early Church, the Medieval Church, the Reformation, and the Post-Reformation.  E.g., the Early Church material online involves thirteen modules of written material up to AD 600 that could be read in preparation for a Sunday School class for high school students and adults.

The Christian History Institute also provides daily emails with information about today’s events, a devotional, and quotes and stories of interest.  Its studio and headquarters operates out of Worcester, Pennsylvania.  It affirms the Apostles’ Creed and is not denominationally affiliated.  In recommending the Institute’s materials, I should say that I have no affiliation with it.

Time Travellers at the Jordan River

Note: this satirical story is a response to the Church of England’s official blessing of same sex unions and some in the Church arguing against any need for repentance and to the Pope approving of general blessings for ‘irregular’ relationships.  These reversals of practice are responses of these Churches, while theologically different, to include homosexuals in the Church in their sexual identities and relationships.  The new teachings contradict both Scripture and the Church's teaching for 2,000 years.

 

John popped another locust with a dribble of honey into his mouth.  He loosened his leather belt so that the camel hair garment he wore did not chafe his skin so irritably.  Looking up, he saw a crowd already descending from the Jerusalem road to the Jordan River.  People from all over the Jordan region and Judea regularly sought him out in the wilderness to hear him speak of the coming Kingdom of God and to repent of their sins through baptism in the Jordan.  The crowd this morning, however, seemed to have something different about them this time.  He finished his breakfast and said a prayer, then watched them more intensely.  Was this some sort of official delegation?  Grabbing his walking stick, he made himself visible on his side of the river.  They saw him, altered their course slightly, and headed his way.

As the crowd drew closer and made their way to the low crossing point of the river, John realised what was different this time.  The crowd was following behind a priest, dressed noticeably in his ostentatious attire.  Members of the Jerusalem Sanhedrin—both Pharisees and Sadducees—appeared to be in the entourage.  John was accustomed to see all sorts at the river, asking what they must do to prepare for the coming of the Kingdom of God.  Jewish tax collectors, Roman soldiers, and average citizens were regulars.

Once the visitors had assembled, the priest leading them asked, ‘Will you baptise us, John?’  John was not sure of his intonation and of what the question intended.  Was he asking whether John’s ministry calling for repentance would be so brazen as to suggest that Jerusalem’s elite religious and government authorities were included with sinners?  He might be serious, however—a straightforward request to be baptised in preparation for the coming reign of God.  That seemed hardly possible.  If the priest emphasised ‘you’ in asking, ‘Will you baptise us, John?’ he might be intending to take over the work of baptism at the Jordan, making it an official, temple ministry.

John replied, ‘This baptism is a baptism of repentance for the forgiveness of sins.’

‘We will kneel and confess our sins,’ replied the priest, and with that the group knelt.  ‘Ah,’ thought John, this is typical temple repentance: insincere, perfunctory, ritualistic, and without any change of character.  ‘Hold on,’ said John.  He knew this pseudo-religious crowd—his father had told him many a story about the temple sacrifice culture of his day.  Buy a dove or sheep at the temple, have it sacrificed, repent for some sin, and have a priest say a prayer over you.  Then come back to repeat the ordeal again for the same sin.  In fact, this superficial grace was characteristic of persons claiming covenantal privileges.  Repentance involved a quick and easy correction; it did not threaten exclusion from the covenant.  Had not Jeremiah said to the Jews of his day,

Amend your ways and your deeds, and I will let you dwell in this place. Do not trust in these deceptive words: ‘This is the temple of the LORD, the temple of the LORD, the temple of the LORD.^[1]

Jeremiah had asked them if they really thought that they could continue in their sins and then show up to repent at the temple, thinking themselves delivered.^[2]  Reminding them of God’s destruction of Shiloh, the original place where His tabernacle was located, Jeremiah predicted that God would also destroy Jerusalem for its lack of sincere repentance.^[3]  As northern Israel had been sent into exile, so also God would cast Judah out of His sight.  And that is what happened in Jeremiah’s lifetime.  And here the Judeans were once again, repeating history.  Thinking themselves safe with a perfunctory repentance, they would, in fact, be cast out of the Kingdom of God.

John’s prophetic ire rose, and he held nothing back.  ‘You brood of vipers!’ he began.  This rocked the Sadducees and Pharisees, who were accustomed to a modicum of restraint in the measured speech of scholars and dignitaries.  They cast a glance over at the tax collectors.  Perhaps John had somehow mistaken them for the other group, but John continued to address them.  ‘Bear fruit in keeping with repentance.  And do not presume to say to yourselves, “We have Abraham as our father,” for I tell you, God is able from these stones to raise up children for Abraham. Even now the axe is laid to the root of the trees.  Every tree therefore that does not bear good fruit is cut down and thrown into the fire.’^[4]

As the Pharisees and Sadducees began to discuss among themselves what to do with this indictment of their lives and refusal to baptise them, a flash in the sky stopped them.  Everyone gaped in shock at what seemed to be a comet fly across the sky and land somewhere just over the hillside.  ‘What could this mean?’ asked a crowd primed for apocalyptic signs.  ‘We had better go and investigate,’ the centurion present with the soldiers said, and he ordered three to depart post-haste.  They had only covered half a mile at a legionary trot, however, when five people appeared at the top of the ridge.  One of them was waving wildly as they scurried down from the ridge.  The one who had waved at them looked something like the high priest, and everyone waited reverently as the newcomers proceeded towards them.

He was not the high priest, however.  When they arrived, the centurion asked, ‘Did you see that comet hit the ground over there?’  A Sadducee asked skeptically, ‘Are you some sort of a priest?’  The newcomers could not speak at first, being quite out of breath.  Someone brought them some water from the Jordan.  They passed the hospitality upon seeing its brown colour.  Regaining their composure after a couple of minutes, the priestly figure spoke, ‘That was no comet.  You probably saw our time travel machine arriving!’

‘Right, time travellers!’ a brick layer in the crowd said, giving a knowing nudge to his mate and tapping his head with a finger.  He rolled his eyes and scoffed.  ‘What is it with people who dress up in fancy robes thinking the rest of us are going to go along with their cockeyed stories?’  His friend put his fingers to his lips.

‘Yes, yes.  We are from way in the future and have come to help you out here.  We think we can help out.  We really want to straighten you all out before this movement heads in the wrong direction for a couple thousand years.’

‘Are you a priest?’ the Sadducee repeated.

‘Yes.  Actually, I am an archbishop, something like your high priest.  We are from Canterbury.’  He straightened his mitre, which kept sliding off his head.

‘Canterbury?’ asked a Pharisee.

‘Oh, that is also in the future for you.  We don’t need to explain all that right now.  It will be something like Jerusalem in the future.  The important thing is that we know what is happening here, and we have come to help.’

Despite the claims of time travel and of authority from a distant place and age, the Sadducee remained on point.  ‘So, you know that this prophet refuses to accept our repentance?  He insists that we also show the fruit of repentance.’

‘Exactly.  We have read the record.  But we are here to say that there is another option.  You do not need to have this sort of division among yourselves at all.  You can walk together in faith and love.  Some of you think you need to repent, others of you think you need to repent and change your ways.  The message from the future is that God’s grace is so great that you can receive each other just as you are.  In fact, some of us say that no repentance is necessary at all because of God’s amazing grace.’

John the Baptist stepped forward.  ‘No fruit?  No repentance?’  The fiery preacher was astounded at the dizzying height of this new level of twisted theology that not even the Sadducees had imagined.

‘Exactly.  That is the only way to stop pointing fingers at everyone so that you can get along with each other and walk in faith and love,’ stated the archbishop, expecting a gleeful response from the crowd, which simply stared at him as though he were an alien.

Just then, another comet raced across the sky.

The bricklayer from Jericho nudged his neighbour.  ‘Here we go again,’ he said, ‘another loopy from the future.’

The previous scene was repeated.  Soon, five people appeared on the ridge, waving furiously.  They looked quite similar to the previous group, mitre included.  They hastened down the precipice like goats, not bothering with the road.  One man in very fancy robes was being carried in some sort of chair with wheels, however.  Once they had joined the others, refused the brown water from the Jordan, and recovered their breaths, the mitred man said, ‘Stop.  This baptism for the repentance for the forgiveness of sins is the wrong approach altogether.’

‘We were just getting this message from this lot over here,’ said John the Baptist, with a wave of his hand to the Canterbury group.  ‘Don’t tell us—you’re time travellers.’

‘Oh, yes!’ replied the speaker.  ‘Well done.  I am the pope, and I say to cease this activity at once.’

‘The pope?’ asked the Sadducee.  Was there any link at all between this time and the future?

‘Yes.  That is something in your future.  It is something like your high priest, but more important.  No need to explain just now, except that when I speak everyone is supposed to listen and obey.’

‘Nice gig,’ the bricklayer commented, ‘speaking from your special chair and everyone obeying.’  He circled the wheelchair, ‘Nice coach work.’

‘Now,’ said the pope, ‘listen.  We have decided that we need a more positive image all around.  Hankering on about everyone repenting is hardly positive.  Otherwise, we do not think we will be able to sell our religious product, especially to the Germans.’

‘Oh, the barbarians!’ everyone said.

‘They could use a good bath, even in the Jordan,’ said the bricklayer.  A fair-haired soldier glared at him, touching the point of his lance.

John spoke up, ‘So, no repentance for you, either?’

‘Oh, no,’ said the pope.  ‘We like repentance.  Don’t listen to this Kumbaya Canterbury crowd—we know all about them.  They don’t baptise for original sin but for anticipated sin, if they know what they are doing at all.  Repentance is a good thing.  It is just that we need a more positive image.  However, instead of approaching sinners by saying, “You need to repent!” we suggest saying, “Would you like a blessing?”  That way, they feel all welcomed and included.  So, you see, we’ve decided that what we need to do is offer general blessings to everyone, nobody excluded.  This John the Baptist fellow is setting all the wrong tone, you see.  Fire and brimstone, axes at the root of the tree, repentance and fruit before absolution—it is not the right branding.  To be frank, John, drop the baptism and repentance stuff and start handing out general blessings.’

‘Well, Frank, this is not what God has called me to do,’ said John.

‘I’m Francis, not Frank.  And I need to tell you that, if you keep telling people to repent of their sins and change their ways, you’ll lose your head one day.  People do not take kindly to such confrontational preaching, especially people in positions of authority.’ 

John stood before him, blinking but saying nothing.  He was thinking of line after line in the Scriptures that spoke of sin and judgement, repentance and forgiveness.  How could anyone be so ignorant of the Word of God and yet so arrogant?

‘I propose that we move this conversation to a more comfortable place,’ said the archbishop.  With that, they headed off en masse to Jericho. 

Only John was left beside the Jordan.  A solitary figure made his way along the banks of the river towards him.  John recognised his cousin.  ‘Shalom,’ he said.

‘Shalom, John.  I have come to be baptised.’

‘Oh, no, not you!  I need you to baptise me!’ he replied.  ‘And you won’t believe it, but we just had two groups from the future here arguing against my ministry.  One group claimed that pointing out people’s sins does not lead to unity.  Some of them argued against repentance altogether.  The other group claimed that we should start blessing sinners to promote a positive image.’

‘Baptise me, John.’

‘But you are the only one without sin.’

‘Only by baptising me can righteousness be fulfilled, John, for I will take on myself the sins of the world.  The grace of God is not about ignoring sin, denying sin, or blessing sin.  The grace of God is about repentance, paying for sin, forgiveness, and righteousness.  I have come to fulfil all righteousness.  Baptise me, John.’^[5]

They entered the water from either bank and met in the middle.  John wept.  Somewhere in Jericho, travellers from all over the region and even from the future were clanging glasses of wine from Lebanon.  A prostitute sighed—it would be a busy day.  ‘Would you like a blessing?’ the pope and the archbishop asked simultaneously.

---

[1] Jeremiah 7.3-4.

[2] Jeremiah 7.8-10.

[3] Jeremiah 7.13-15.

[4] Matthew 3.7-10, ESV here and throughout.

[5] Matthew 3.15 with John 3.16.