Christian theological education is about the creation of the people of God through an ever deepening appropriation of the great story of the gospelthe whole counsel of God; it is concerned with nurture into a distinct community52and not simply with the cognitive development of isolated individuals. He not only responded to questions but also asked them. In the vernacular of first-century Judaism, a rabbi sitting down is the equivalent of a pastor stepping up to a pulpit. Furthermore, Matthew showed that Jesus " was seated " before teaching while Luke stated that Jesus " stood on a level place 1. NIV. 43a. The Jewish historian Josephus used the word taksis when he recorded the orderly way in which the Roman army erected their camps indicating their camps were orderly, organized, and well-planned. For it is in teaching his disciples, a small group he individually selected for training and to whom he devoted immense time and energy, that we may discern the earliest model of what we might term Christian theological education. To teach the people When did all the people gather around Jesus? And what . Highly unlikely. [63] Cannell, Theological Education Matters, 212. Our multiple and diverse contexts admit perhaps of no simple answers to the many questions we could raise, but it is nevertheless worth considering some possible implications of Jesus pedagogy for our own practice of theological education. Its distinctive featuresthe dynamic and informal didactic approach, communal character, missional goal, and, most important of all, the transparent integrity of Jesus own life at its very heartmust surely challenge our own often rather anaemic efforts in Christian training. It was also the role that Josephus and the Talmud associate particularly with him.2 Moreover, Jesus teaching provoked reactions, hostile on the part of the authorities but usually much more positive from the crowd. See also C. Blomberg, The Historical Reliability of the Gospels (Leicester: IVP, 1987), 2528; and Collinson, Making Disciples, 69. "Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him. Certainly Jesus communicated a body of knowledge to his disciples, and as they listened to him and joined in argument and debate, they learned also to think biblically and theologicallyperhaps much more so than many of those who have undergone theological education since. Zull, The Art of Changing the Brain: Enriching Teaching by Exploring the Biology of Learning (Sterling, VA: Stylus, 2002); P. Wolfe, Brain Matters: Translating Research into Classroom Practice (Alexandria, VA: ASCD, 2001). With this act and with several parables and stories directed at the Jewish . [32] R. Riesner, Teacher, DJG, 810. There's no denying that Jesus knew, believed, and warned against the absolute reality of hell. Ordering the people to . Only through such a profound engagement did real understanding become possible. The one group Jesus most condemned was the Pharisees, and he did so particularly in terms of a single dominant accusation: hypocrisy. It looks like Jesus was asking questions that were so perspicacious as to astonish the Jewish teachers in the temple that they confirmed his brilliance while leading the teachers themselves into deeper truths. This comes to vivid expression in Jesus prayer for his present and future disciples: that all of them may be one, Father, just as you are in me and I am in you. there" (Mark 2:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus. Lesson: Jesus Dies and Takes Away Our Sins. It is when they are engagedasking and answering questions, discussing issues and arguing a casethat their brain cells fire into life. Nor are these just isolated features of a random, ad hoc pedagogy; they constitute an integrated, holistic approach. T. Adeyemo; Nairobi: WordAlive, 2006), 1117. The teachers of the law and the Pharisees Whom did the teachers of the law and the Pharisees bring in? Banks refers to the forethought and preparation, flexibility and spontaneity, versatility and directness, instruction and participation, verbal and nonverbal character of the teaching that occurred in just one section of Marks gospel.54 There is a breadth and depth in the theological education he carried out which make it far richer than the few preceding paragraphs can possibly suggest, embracing as it does not only the mind, but also character, relationships, ministry, the whole of life. Hagner continues, It is estimated that 80 percent of Jesus sayings are in the form of parallelismus membrorum (Riesner), often of the antithetical variety. See also pp. after He sat down, His disciples came to Him. He simply sat down, and opened His mouth. See also, J. E. . . is wholly lacking, with its stage-by-stage build-up of teaching . After all, they knew the Roman authorities had put Jesus to death, and that His body had . Amazingly, Jesus says we may do this in ministry to children. Jesus taught verbally, and all four Gospels emphasise that and give significant space to his teaching. .35. France notes similar descriptions of the teaching posture in Matt 13:2; 23:2; 24:3; 26:55; Luke 4:20. "Follow me," Jesus told him, and Levi got up and followed him. No chariot or litter, no purebred horse; Jesus came on a donkey's colt, using other peoples' cloaks as his saddle. . (2 Tim 3:1011). He was recreating human communion, fractured as a result of primeval alienation from the Creator, by restoring fellowship with God in whom all true relationship is grounded. He was, of course, much more than that, but certainly no less. [9] R. E. Coleman, The Master Plan of Evangelism (2d ed. After they had themselves been transformed by following Jesus, the disciples were in turn sent to make disciples. He spoke in parables to certain people, for certain occasions, to accomplish certain purposes, when teaching about certain truths. When students remain passive in a programme of study, simply listening or reading with little interaction, then serious learning is much less likely to take place, and most of what is taught is quickly forgotten. Ancient . There is some ambiguity in the text as according to Mark Jesus teaching about discipleship as cross-bearing is addressed to the crowds (Mark 8:34). (Grand Rapids: Eerdmans, 1995). The Gospel of Matthew indicates Jesus " went up on a mountain " before preaching the famous Sermon on the Mount. It was an enriching experience and a preparation for the realities of their future ministries which would embrace men and women of every ethnicity and social class. Such a reorientation of teaching priorities as this might suggest, implies in turn a reevaluation of the criteria used for teacher selection. It seems Jesus never left a meal without also offering salvation. ; Louisville: Westminster John Knox, 1994). Answer: In many communities, the rabbi or the president of the congregation gives people a prompt "Please rise" -so they know when to stand up, and a "You may be seated" when it's OK to sit down. They saw that the more they situated Jesus' teachings into their Judaic context, the more they could make sense of texts that have made translators scratch their heads for centuries. [2] H. Blocher, Jsus Educateur, in Ichthus 128 (1985): 3, referring to Ant. Instead of spending a number of free years searching for the value and meaning of our human existence with the help of others who expressed their own experiences in word or writing, most students are constantly trying to earn credits, degrees and awards, willing to sacrifice even their own growth.60. [23] C. A. Evans, Mark 8:2716:20 (WBC; Dallas: Word, 2002), 61. His teaching undoubtedly had a cognitive content, transmitted by somewhat formal methods. 18:4 . This is not to minimise the value of the academic dimension of programmes of theological education, including advanced postgraduate and postdoctoral theological study and research. They were present when he healed the sick, raised the dead, and liberated the demonized. He did more, though, than just that. D. Elmer and L. McKinney; Monrovia, CA: MARC, 2006), 40. The contrast with the often remarked fragmentation of contemporary theological education is noticeable. Teachers do, nevertheless, use words. Before Jesus spoke to the people, he said to his followers, "Be careful of the yeast of the Pharisees. In each of the Synoptic Gospels, Jesus specifically raises the question of his identity with his disciples, apparently in privacy from the crowds18 (Matt 16:1317; Mark 8:2730; Luke 9:1820). When we look in the Greek New Testament we see that Yeshua is called "Rabbi" 16 times. He was, of course, much more than that, but certainly no less. Jesus took children in his arms and blessed them. Of course, each of the disciples learned individually from Jesus, but their learning took place in the context of their mutual relationships and their interactions with one another. In all these ways, he trained his disciples by his own life and example. a challenge to have ones whole existence determined by and patterned after a crucified messiah.19 Or in the words of Dietrich Bonhoeffer, When God calls a man he bids him come and die.20 Indeed, it ran diametrically counter to the expectations of peace and security fostered in Jewish rabbinic schools.21 The theological education of a follower of Jesus would mean knowing the fellowship of sharing in his sufferings (Phil 3:10). Matt. To teach them all (all the people who gathered around him) Who brought in a woman caught in adultery? Moreover, Jesus explicitly pointed to his own values and priorities as the focus of that specific discipleship which he aimed to instil. Following meant suffering, for the Christ they followed was a suffering Christ: the call to be a disciple becomes a call to follow Jesus in the way of the cross . From whom do the kings of the earth collect duties and taxesfrom their own sons or from others? (Matt 17:25); in the face of challenges to his own identity and role during the week leading to his death, he asked his opponents, What do you think about the Christ? Nor was this confined to the twelve alone. Consequently a more or less exclusive focus on academic criteria for staff appointments apparently implies that the purpose of the training is primarily to develop students cognitive skills. When Jesus wanted to teach the disciples about service, he took the servants place and washed their feet, a powerfully emotive gesture in a society where disciples were expected to serve their master.22 By reversing accepted roles and serving his followers in the humblest fashion, Jesus radically departed from the tradition and taught an unforgettable lesson, reinforced verbally, that they should follow his example in serving (John 13:1415). He prays for their unity, a unity that arises from the fact that they are in us, Father and Son. The Message. Indeed, more than once he identified himself as a teacher, confirming the assessment of others: You call me Teacher and Lord, and rightly so, for that is what I am1 (John 13:13; cf. . ( Isaiah 9:6 ) 2. The schooling process characteristic of so much of contemporary theological education might well try to approximate more closely the richly diverse approach of the master theological educator. On each occasion Jesus rebuked the attitudes that lay at the heart of the quarrel, but also turned the moment to advantage by teaching about power and service and especially drawing attention to the character of his own mission as the paradigm of true discipleship: For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many (Mark 10:45). Jesus wants his disciples to be childlike because young kids don't pretend to have it all . Jesus structured their lives and activities in such a way that they were constantly being challenged to question and learn from a multiplicity of informal situations.45, There are clear implications for theological education. So we still need to repent for any sins we may do in the flesh or mind, but our spirit man is sinless before God. But most of those being trained in theological schools are not called to the life of academe. At some times, some people sit and others stand. There was a time when Jesus taught in the Temple and people were "listening to every word He said. While the ultimate purpose of using parables, however, was to illuminate truth, there is more than that going on, and the deeper meanings could not be simply read off the surface. In Jesus' time, tax collectors were pretty much hated by the people. began . They witnessed his attitude towards hypocrites, the poor and rich, the broken and abandoned of society, notorious sinners and tax collectors despised for their collaboration with Rome. According to another set, he did not adhere strictly to the law himself and even transgressed current opinions . (I am grateful to Dr Graham Cheesman for sending me his unpublished paper, A Conversation with Henri Nouwen about Theological Education, which contained part of this quotation, and for commenting on my own article.) They may have hidden themselves in a locked room, but they hid themselves together. Many thousands of people came together. The notion of fishing for men was not a common one, and Jesus use of the metaphor was doubtless inspired simply by the occupation of those he was calling at the time: fishing. Similarly, when Jesus rebuked James and John for proposing to call down fire on an unreceptive Samaritan village, all the disciples heard the suggestion and the response (Luke 9:5256). They might indeed periodically set their classrooms aside and take to the road with their students, entering more fully into their own lived experience. For to us a child is born, to us a son is given; and the government shall be upon his shoulder. He understood his own ministry very much in terms of calling sinners (Mark 2:17), seeking and saving what was lost (Luke 19:10), summoning men and women to repentance. Unquestionably there is a place in the church for the scholar and researcher,62 and the university ethos and structure may in some respects provide a suitable setting for such a vocation. Several years ago, a group of Christian and Jewish scholars started studying Jesus from a different angle. God created the heavens & earth in six days--He also created the laws that govern the earth. Further, even after their three years of education at Jesus side, Peter and John were still identified as ignorant and untrained, but nonetheless feared and honored and able to turn their world upside down (Acts 4).63. 41 Now his parents went to Jerusalem every year at the Feast of the Passover. And typically, having responded to the questions brought to him, Jesus then addressed his questioner with one of his own: Which of these three do you think was a neighbour to the man who fell into the hands of robbers?36 Similarly, Peters question, how many times shall I forgive . [52] The phrase comes from W. Brueggemann, Passion and Perspective: Two Dimensions of Education in the Bible, in Theology Today 42 (1985): 173. All rights reserved worldwide. And in Acts 9 God saved Saul and commissioned Saul to be Paul the Apostle of the Gentiles . See also, however, Joe Carter and John Coleman, How to Argue Like Jesus: Learning Persuasion from Historys Greatest Communicator (Wheaton: Crossway, 2009); Robert H. Stein, The Method and Message of Jesus Teachings (2d ed.

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