The Challenges and Opportunities for Theological Education in Kenya:
A Case Study of Carlile College by Paul Mwangi
1. 0 Introduction
Education is the process through which a society imparts its young generation towards being
responsible members of the society. Opposed to this definition schooling is the process of producing
competent personnel for specific functions in a given social system. Normally before the industrial
revolution, horses would be drilled (schooled) so that they would pull and push the mill that
produced energy for a majority of tasks. The missionaries and the European settlers in Kenya
introduced schooling. The aim of the schooling was to get people who would work for the
missionary and the settler. It is worth noting that the missionaries were in the forefront when it came
to schooling. Reading, simple arithmetic and writing (3Rs) were introduced to the people who were
attracted into the mission station.
Before the introduction of schooling, African education was mainly life education. Old members of
the society passed variable information, skills and attitudes to the young members of the society
mainly at initiation to adulthood and at marriage. Age groups also were very important in helping
young members of the society to adapt and be equipped for life. The community as a whole was
responsible for the education of its young from the family to the highest institution in the
community. The challenge with this learning was that there were no books. The old members of the
society and the institution bearers were the custodians of vital information and secrets of the
community. A vibrant oral culture had thrived before the coming of the missionaries and the settlers.
As missionary education developed, it came into conflict with the traditional context. The
missionaries had to give Africans incentives in order for them to attend the minimum schooling that
was offered. The benefits of missionary education started to be noted as time went. Jobs were
available in the mission centres and settler farms. As many people were pushed to work in order to
pay hut and poll tax, Africans who had simple skills in writing, reading and simple arithmetic would
get clerical jobs. A capitalist economy was being fashioned.
Immediately after independence in 1964, the Kenyan government started a nationalization process.
The process entailed Africans replacing Europeans in the running of the country. The Kenyans who
had had missionary education proved their worth in the society by getting the jobs that the
missionaries and the Europeans had done for over two generations. The government started to take
control of schools so that it would channel out the most needed human resources. The missionary for
some time left the church for the education system. However, the nationalization process meant that
the government would control even the missionary schools. The ministry of education has continued
to champion reform in the education sector.
Theological education in Kenya may be traced to the need for an informed ‘native’ in assisting the
missionary in the church. J. Karanja, in the book Founding an African Faith: A Kikuyu Anglican
Church (1999), documents how the theological education was limited in personnel and resources.
The missionaries for a long time called the shots in determining the kind of theological education
that was worthwhile in Kenya. The East African Revival Movement introduced a very strong
spiritual commitment and conviction in the mainline churches. Theological institutions were not
spared. With independence theological education has been left to the denominational boards to
organize and manage although in some cases in partnership with parent missionary organizations.
For a long time the idea of equating education and a good job, has been a big obstacle to the church
that has not offered attractive stipend. In return, theological training has mainly targeted and attracted
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people who would not have been absorbed in universities and technical colleges. The main
assumption has been that theological education is easy and doable even with limited ability. On the
other hand, the assumption in the church is that ministry is easy and doable and therefore it does not
require and attract competitive stipend. Government accreditation of theological colleges is expected
and seen to address the quality of theological education but who will address the attitude of the
church? The development of theological education at Carlile College bares the marks of the Kenyan
context. In this paper, I will discuss the process of growth of theological education in Kenya with
Carlile College as a case in point. On the process, I will discuss the opportunities and challenges.
Following the discussion, I will also look at the future of theological education in Kenya and finally
make some conclusions and recommendations.
1.1 Some assumptions
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Theological education is divine calling that involve gifts and callings
There is a significant difference between seminaries and other academic institutions of
learning
Doing seminary is doing business; every business should be viable
1.2 Some limitations
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Availability of context related literature
So far no primary data save for little experience mainly at Carlile College
I was not in a position to carry out any sampling.
2.0 Opportunities
Carlile College is the training arm of Church Army Africa. Church Army Africa is an Anglican parachurch society of evangelists that originated in the United Kingdom in the nineteenth century.
Church Army was founded in East Africa in the early 1950’s. Although the Society was founded by
Church Army UK, it is now an autonomous and indigenous African mission agency. The society’s
training college, now known as Carlile College, began training students in 1958. The College’s
ministry is to train men and women for a ministry of mission and evangelism. The Anglican students
graduate as Church Army Officers, although a significant number of students go on to ordination. A
small proportion of each year’s intake is made of students who are already ordained but have
received no theological education. The College also accepts students from other denominations.
Currently (2009) the college has students from over twenty different denominations and from nine
different Eastern African countries: Kenya, Tanzania, Uganda, Southern Sudan, Burundi, Ethiopia,
Malawi, Rwanda and the Democratic Republic of Congo. Currently we have 57 full time residential
students, 36 part-time students, 54 urban mission students, 40 Chaplaincy students and over 80 TEE
students. In following the vision and mission of the college over the last ten years, the College has
grown and developed in a number of important ways.
The vision of Carlile College is: “A community of Anglican Evangelists positively transforming
society throughout Africa.”
The mission of Carlile College is: “To identify, develop and enable the human resource potential of
the Church.”
The vision and mission statement encapsulate the primary concerns of Church Army:
 A desire for the Society to be involved in wholistic evangelism and mission.
 A desire for the Society to make an impact throughout Africa.
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A desire for the Society to nurture multiplication of ministries through training of trainers.
A desire for the Society to be an agent of transformation not only to individuals but also to civil
society, shaping it into the likeness of the Kingdom of God.
Educational philosophy at Carlile College, adopts the philosophy of adult learning. The learning is
problem-based learning, enquiry learning, and practical at the same time. We endeavour to create a
learning environment that fosters integration of ministerial formation, academic formation and
spiritual formation. In repackaging our curriculum of late, discussions on content, transmission,
evaluation and utility have been going on. There is the challenge to appreciate the various learning
styles (visual, experience, listening, and participation) among students. The limitation is the fact that
we have faculty members who have not been taught how to teach in a theological college context.
Requiring such faculty to wrestle with their subjects, a majority wonder how to accomplish the
expectations. Each generation must wrestle with the way it acquires knowledge and develop a
methodology that is in tandem with its needs.
The induction of new faculty members centres on the community, academic and spiritual life of the
college. The induction is student centred while retaining a missional focus. Without the students, we
would not have a college and without the focus on the mission of the church we are irrelevant. We
continue to explore best practices in all areas of ministerial and academic formation. At the moment
we are at the point of helping the faculty develop schemes of work that are student centred bearing in
mind the academic and spiritual objectives. Proper integration of the needs of the students,
experience of the students, quality learning and quality of teaching enhance the graduates to be selfmotivated agents of social change. In helping the faculty to be up to date with theological education,
we organize short courses that help in adult education, in line with the mission of the college.
In my capacity as the Director of Academic Affairs at the college, I have noted the need for
equipping theological educators with the necessary knowledge, skills, attitudes that pertains to
theological education. Teaching and learning methods are based on adult learning cycle. Students are
required to apply the information and the learning acquired in their ministerial context using the
pastoral cycle. Assimilation of knowledge and construction of new knowledge and the application of
knowledge is intended. We desire to have an interaction between the faith experienced in the past,
with the tradition and make the faith relevant to the present. In teaching we believe we have to
wrestle with the faith tradition and scripture, and in our critical thinking, move to our vision of
educating our beloved community.1 The faculty are utilize the adult learning cycle and the pastoral
cycle to help students wrestle with the subjects to the point of students saying Aha!
Evaluation of the programes helps in quality assurance and relevance. The temptation has been to
remain in the traditional rut of theological education as it was in the beginning, as it is today and
forever. There is also the fear of technology that it would water down the relational aspect of
ministerial formation. However when properly used, distance learning and electronically mediated
programmes of study have a significant role to play in serving the purpose of developing the inner
person.2 It means reliance on research in the progress of the college. We want to always asses the
needs of the church and the society in general and endeavour to shape our training as per the needs of
the church and the society. The general assumption is that the church exists to minister to the society
and the college exists to minister to the church, all to the glory of God.
Susan Willhauck, ‘Crossing Pedagogical Borders in the Yucatan Peninsula’ in Teaching Theology and Religion, Vol.
12.3 (Danvers: Blackwell, 2009), 226.
2
E. L. Cornu, ‘Teaching Practical Theology Using Reusable Electronic learning Objects: Practica,l Education and
Theological Challenges’, in the Journal of Adult Theological Education, Vol. 5.1 (London: Equinox, 2008), 84.
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2.1 Developing a contextual curriculum for Kenya
Carlile College School of Theology has been preparing people for ministry for over 40 years. It has
undergone a steady improvement in the length and quality of its training. Up to early 90s Church
Army Training College, was training evangelists who had primary school qualifications or just
ministry skills. The post primary school training emphasized the character of the evangelist, sharing
the gospel to as many people and bringing them to God. Rigorous interview process and probation
coupled with rigorous training ensured the integration of character and call.
One group of about 12 students would take two years for the course. A family context was cultivated.
After graduation, the students were purely evangelists going to work among the worst, poorest and
lost in the society. There was no expectation of ordination. If one would make a mistake to be
ordained, such one was considered to have backslidden. One was therefore required return the robes
and medals, uniform, and anything related to Church Army. It was purely a lay evangelistic Anglican
order, working with the clergy. The training was free. Ministry placement and practical components
entailed prison ministry, hospital, fishing service, door to door, open air, and Jesus film.
From early 90s, the Training College started to move towards post secondary training. In 1998 there
was a change of name to Carlile College School of Theology and Business Studies. The School of
Theology trains people to promote God’s mission through a wholistic ministry. Post secondary
training opened the college to different influences the impact of which have continued to be felt.
Application qualifications have tended to be more academic rather than character and ministry. Non
Anglicans are admitted. Those trained at Carlile College may become missioners or clergy within the
Anglican Church of Kenya or have ministry in their denominations.
In opening up training at the college, the courses are designed to provide a broad-based theological
education which includes a formation for ministry. A big shift has thus occurred from an institution
preparing lay evangelists to an institution that offers an education that is geared towards ordination
without voicing it to the church. However, the old understanding of lay Church Army evangelists has
dominated a majority of church leaders’ perspective of Carlile College.
For some time up to 1996, the College offered a two-year St Paul’s University Limuru (Kenya)
Diploma in Theology. Carlile College has developed her own curriculum, written locally but
validated from 1996-2000 by the University College of St Mark’s and St John’s, Exeter. The College
is currently seeking university level validation within Kenya to allow the introduction of a
Bachelor’s degree in Theology. The Theology School has been recognised by some Anglican
dioceses in Kenya as a suitable institution for the training of men and women for ordained ministry
as well as lay ministry. The College has continued to keep its distinctive focus on mission and
evangelism. The physical size and the academic credentials of the Theology School have developed
significantly, and the College library has expanded so that it now contains over 21,000 books.
Mission and evangelism demand an interdisciplinary approach. The interdisciplinary aspect of the
subject, we have located the contribution of each subject to the establishment of God’s kingdom. The
church exists by mission as fire exists by burning. 3 The curriculum is interdisciplinary in content and
style of delivery. Coupled with biblical studies, theological studies, mission studies and pastoral
studies are subjects such as Anthropology, psychology, sociology, communications, leadership and
transformation, project cycle management. In a religious pluralistic context, we offer faith studies
and apologetics. All the above subjects make a spiral curriculum. The spiral aspect implies that one
module build into the other through the time the student is at the college. The main programmes are:
3
L. Newbigin, 1953:142 quoted in Globalization and the Teaching of Mission, 1990, 17
4
o
o
o
o
o
Urban mission;
Missiology - Cross cultural mission;
Chaplaincy
Christian Ministries and Civic Responsibilities
Theological Education by Extension (TEE)
Our curriculum is backed by constant evaluation. For instance, at one point we developed a
curriculum for youth ministry after the request was put to us by Church Missionary Society UK one
of our partners. After three (2002-2006) years of piloting and evaluation, we realized that unless we
integrate the youth program into the main course we were losing the students and the money. The
course was meant to train a number of Diocesan Youth Leaders from various centres in East and
West Africa.
Building on the lessons learnt while developing the youth curriculum, we managed to pull an Urban
Mission curriculum. The Urban Mission curriculum has been one of the success stories of the
college. Research demonstrated to us that there were many independent churches as opposed to
toilets in a slum that has more than 900,000 inhabitants. The main areas for the Urban Mission
curriculum are Urban mission, Urban Theology and Urban Analysis.
The curriculum is not as exhaustive as the needs of the church and the society. To complement class
work, we have had strong links with churches within Nairobi where our students are sent on Sunday
placements. Together with the placements, students are also sent out on mission trips to a diocese or
an archdeaconry. The placements and the mission experiences are meant to sharpen the practical and
the pastoral aspect of the formation that students receive. Although we have not been perfect in this
area, the college benefits in putting a strong presence in the society and the church. Placements and
missions need a critical evaluation from time to time in order to give the students the best while they
are at the college.
In 2000, Carlile College launched a Centre for Inter-Cultural and Contemporary Studies (CICS) that
seeks to offer a forum for discussion and research in the area of Christian-Muslim Relations and
other contemporary issues. In 2001 and 2002 CICS in collaboration with the WCC African Working
Group on Climate change hosted a conference on environment. CICS has also facilitated a series of
open forums to address issues relating to Christian Muslim Relations, conflict resolution. In all the
conferences and open forums the students and the faculty are active participants. Ours is an
endeavour to be relevant to the context of service and faithful to the tradition of the church.
2.2 From Bible College to university: The road map for excellence - discerning the times
Since the early 90s the college has been working with the Commission for Higher Education (CHE)
for the accreditation of the theology program. The Commission for Higher Education (CHE) is the
government’s agency entrusted to validate and accredit all degree awarding institutions. In the
accreditation process relationship with foreign universities had to be cut. However the college has a
working relationship with the University of South Africa (UNISA). UNISA accepts our graduates
into its bachelor program. The need for local validation is a priority.
The main argument for university status is that there are so many graduates in the church and a
minister need to be equally if not more qualified. On the other hand there is the assumption that a
university status will attract more students. However these arguments are not based on the needs of
the church and the influence of graduates in church ministry. On the other hand, the many people
who have not qualified for university education and need ministerial formation should not be left out
of the equation. It means that as we seek to equip the human resource base of the church, we should
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not discriminate anyone who has the call and determination to take the course. However the course
should be variegated as per the needs and ability of the students.
With the progress of the Kenyan society, her needs are different from the past. It means that the
response of the church to the societal needs should be in tune with the times. We have noted that
seminaries exist mainly to resource the church. The methods used to train the students in the 70s,
80s and the 90s were relevant for those times and that context. The society and the church have
changed and the Church Army officers trained in the past need to upgrade their skills, and
knowledge. The desire for more learning is evident by the number of alumni who come back
requiring recommendation for further training. However another lot of officers feel that embracing
university status will water down the disciplined spiritual formation meant for Church Army. 4 Many
Church Army officers who were trained before 2000 are concerned that the whole process of
accreditation will eroded the ethos of Church Army. But progressive thought has the view that, new
wine need new wine skins.
The journey towards university status is one way of grappling with the question of survival and
purpose of theological education in a market economy. The viability of theological education forces
us to increase the number of students. In embracing the market model, Carlile College will at some
point be forced to consider ecumenism very seriously. It may be that the Kenyan church needs one to
three main theological colleges with their various campuses and schools dotting the countryside. The
finance strain on small colleges is huge, the management constrains drift the vision of the college
towards liberal university status. On the other hand a multidisciplinary university with a Christian
mission perspective would mean embracing the university with an agenda - to diversify and redefine
the missional approach of the seminary.
Carlile College has developed partnership with three institutions to seek for university status. We
have fulfilled most of the requirements for the establishment of a university. Such requirements
include enough land, curriculum documents, and the proposal for a university, financial projections,
student manual, human resource manual, master plan and a strategic plan for the proposed university.
Communication with the commission on the mentioned documents has been going on. At the end of
2008, CHE had an inspection of two of the facilities of the proposed university. For the better part of
2009 we have been working on the recommendations of CHE after the inspection. The satisfaction of
all the CHE requirements will result to a Letter of Interim Authority (LIA), the first step in being a
university. After four years on LIA, CHE will evaluate the university and a Charter granted if the
evaluation report is positive. We desire to give the best to the students who choose to study with us.
As we work on the accreditation, the words of H. R. Niebuhr are very assuring;
A theological education which does not lead young men and women to embark on a continuous, everincomplete but ever-sustained effort to study and understand the meaning of their work and of the
institution in which they labour is neither theological nor education.5
We have realized the need for a community of scholars who would be involved in research and
publication within the field of mission and social transformation. Since 2008 the Centre for
Intercultural and Contemporary Studies has been renamed Centre for Research in Mission and Social
Transformation (CERIMAST). The centre seeks to build the research and the academic capacity for
the sake of the proposed university. CERIMAST gives faculty members a platform to present their
ideas and eventually have them published.
4
The structural organization of Carlile College requires our graduates to be commissioned as Church Army Officers
(Captains). The Officers are the main stakeholders as they elect the governing board during the annual general meetings.
5
H. R. Niebuhr, The Purpose of the Church and its Ministry, (London: Harper and Row, 1956), 134.
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2.3 Resourcing the church for mission
The mission of the college is to identify and equip the human resource base of the church. We view
Christian mission as everything that we are and do to bring glory to God. In the process of bringing
glory to God people are confirmed in their faith while others are attracted to God. The wider society
becomes our filed of mission. However, we appreciate the local church as the best entry point for
mission. Church Army as the umbrella organization in conjunction with the college has of late sent
two former students as missionaries to Madagascar. We have an intentional link with the church and
society. In the near future, we intend to start a programme tailored for the working class. The
objective will be to give men and women skills that they need to help them put Christianity into
practice in their work places and in their daily lives.
All students studying at Carlile College are involved in a church placement programme, including
both a Sunday placement and a weekday placement. Those studying for the theology program are
included in the College’s regular placement programme. Those studying for the urban mission are
already pastors with their churches. From time to time, students within the urban programme may be
placed within the College’s urban church-planting programme as part of a team of students assisting
local churches to plant new congregations in high density low income population areas.
Carlile college faculty is interdenominational and delights in shaping the student for the mission of
God. Our learning environment is informed by the global and local context of the church. In creating
a learning environment, the knowledge the educator has acquired through time must be modelled in
ones’ life. In giving oneself to God one is in a position to meet the students beyond the call of duty.
It means that the theological educator goes beyond being a child of his or her culture and seeks to
learn from the past, challenge the present and refocus the future in a prophetic way. As theological
educators we reckon the need for a prophetic voice. Always yielding to the promptings of the Holy
Spirit and pouring ourselves to the students helps to challenge the status quo and present a refocused
future.
Not only do we expect to resource the church with qualified ministers and trained personnel, we also
provide CERIMAST as a centre for research and publication. We encourage direct and academic
dialogue with church leadership, business people in the church, professionals in the church, with the
young, with the old, with the marginalized. Through the engagements, we have come to learn of the
various needs of the church. In identifying, the needs we ask ourselves the best way to meet those
needs. The School Chaplaincy program, the Youth program and the Urban program came into being
out of such engagements. When research is done with intellectual sophistication and appropriate
attention to the needs of communities of faith, it helps the church remember the past, evaluate the
present, envision the future, and live faithfully in relationship to all three.6
2.4 Information technology and theological education in Kenya
Since 2007, Carlile College has made an attempt to jump into the information technology (IT)
bandwagon. Resources have been put into place to purchase of computer hardware and software that
helps the Carlile Community to interact and transact business electronically. The IT platform in the
college allows peer communication, storage and access of data. In resourcing the church the college
intends to be on the cutting edge when it comes to setting the agenda for the church and society.
When the IT platform is well developed and well used it will enable the connection of the college
Daniel O. Aleshire, ‘Making Haste Slowly: Celebrating the Future of Theological Schools’, in Theological Education,
Vol 44.1 (Pittsburgh: ATS, 2008), 7.
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with the globe. Paper based distance learning could be translated into a virtual learning environment.
The whole process should be student centred. Student will work in a place, and at a pace of their own
choosing.7 The feedback mechanism in virtual learning helps the learner and the professor to interact.
Group discussions will also help the students to have a virtual learning community. IT could be used
to help students process the information and make meaning out of it by having online multiple
quizzes placed alongside each course. The grading of the quiz could be automated and meaning that
the students knows instantly his or her performance. The content must be thought through to enable
the learner to be on track. The content, learning and the responses to tasks should be tied together.
The context of the students’ ministry and their experience will be built into their learning process.
Information technology platform makes the possibilities of electronic learning immense. The speed
of retrieving and sending information online is very high. Data, sound and even context can be
merged in the content of electronic learning. The content of electronic learning may be in You Tube
hosted in the college website, DVDs, online manuals among others. Students, faculty and
administration could use the IT platform for better and effective communication by using web sites,
web conferencing, virtual meetings, emails, Skype, Twitter, Bogs, Face Book, and You Tube.
With the current concern for the environment, good use of IT will mean the use of paper will be
reduced to the bare minimum. Digital data preservation makes it possible for large volumes of data
to be stored in a small space. Books take a lot of paper (read trees) while library books take a lot of
space. But soft copies of learning materials will mean that space is valued differently. The IT library
would mean access to online journals and periodicals at a reduced price. Research in such a situation
requires being IT compliant and the availability of content and reliable infrastructure.
Given the installation and maintenance cost of a state of the art IT platform, a shared IT platform
may in the long run be the best option for theological education in Kenya. As theological colleges
put their resources together, synergy of information, technical support, and infrastructure would
mean more effectiveness and more efficiency. For the student IT may result to a more affordable
theological education, for the church more tools for the ministry while for governance it will mean
minimized cost on time, distance and communication in the process of making decisions. By and
large IT increases the effectiveness and efficiency of theological education.
3.0 Challenges
3.1 University status and ministerial formation
As noted earlier, Carlile College has been on the path towards a university for close to fifteen years.
In my experience with CHE, the government works from the enlightenment model of the modern
university when it comes to validation and accreditation. Premium is placed on education and
scholarship that has utility to the society. The modern university comes with the commodification of
learning. Students on their part take degree courses that will lead to better jobs and in return more
money for better lifestyle. Education is thus valued for its power towards individual and social
economic development. Subjects that do not appear to give a link to a better paying job and
economic progress of the society are given a low deal in the market of higher education. In such a
scenario what is the value of theological education?
Theological education is premised on providing leadership for religious communities, not generating
A. L. Cornu, ‘Teaching Practical Theology Using Reusable Electronic Learning Objects: Practical, Education and
Theological Challenges’, in Journal of Adult Theological Education, Vol. 5.1 (London: Equinox, 2008), 75
7
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economic growth or higher incomes for graduates.8 Nevertheless, our graduates are human beings
that desire the fruits of independence. They want to be in a position to take their children to good
schools, access quality health care, live in human conditions and be examples of the abundance of
life that Christ talks about. In desiring to become universities, seminaries must wrestle with the fact
that they are in the world and the market forces are at work in many ways.
In dealing with CHE, we are required to demonstrate mechanisms of institutional effectiveness,
quality enhancement plans, and program assessment and evaluation. The catch of it might be the
recruitment of faculty and the admission of students. The tendency is to copy the secular university
model. The secular university model is very liberal in all its ways. At times critics view accreditation
as the commercialization of theological education and pastoral care. In dealing with this challenge,
the wording of the chatter is very important, as it sets the rules of the game. Daystar University is
said to have worded its chatter in such a way that its Christian principals are not watered down in
being a university.9
With the accreditation requirements, we have found ourselves in the arena of higher education
providers. It behoves us to relate in such away that we learn what it takes to be a university and at the
same time seek to retain our uniqueness. Wider and meaningful conversation between theological
educators and secular universities should be more regular. Each has something to offer to the other.
The symbiotic relationship may be more than what is going on today. We need to have the wisdom
to know what to take and what not to take. At some point at Carlile College we attempted to
implement performance related pay contracts. The faculty members were required to work out their
Job Descriptions and set performance targets that would earn them their pay. The only guarantee for
payment was to be 25% of the basic. The staff saw themselves as the employees, the Principal, and
the board as the employers. The staff proposed that they would accept the policy if everything they
do would be quantified and given a monitory value. We concluded that we are a Christian institution
and the values of the kingdom should adorn our operations. However the community agreed that
performance and excellence are qualities in a Christian institution.
University status would mean the number of faculty members who will not be church ministers will
increase. Yet a majority of our students are training to be ordained and to work in a church context.
The pastoral cycle and the adult learning cycle require insertion or immersion into a given context
and mainly the ministerial context of the student. We may bet that all the faculty members are
Christian but their level of commitment to the truth of the gospel and to the mission of the college is
different. Congregational and ministerial life is important for the faculty as they are to be models to
the students.10 The recruitment of a faculty and staff that shares in the mission and vision of the
college is very crucial. The recruitment standards for any seminary are very significant in the smooth
running and growth of theological education.
The biblical model of training is very integrative in content and very robust in context and dynamic
in delivery. Jesus had his twelve disciples for three years and he influenced them to the extent that
after his death with the help of the Holy Spirit the world is never the same. He had a very clear
agenda as he choose the twelve and the way he took them through the course. All manner of teaching
methods are observable in the style of Jesus. In employing biblical models that are keen on the
Timothy D. Lincoln, ‘Stewardship in Education: A world-Bridging Concept’, in Theological Education Vol. 43.2 (ATS,
2008), 6.
9
In an OCA conference held August 2009 in NEGST Kenya, the Vice Chancellor of Daystar University explained to the
members how their Chatter enables them to be a Christian university
10
Faith Rohrgough and Laura Mendenhall, ‘Recommendations of the Task Force of the Theological Schools and the
Church Project’, in Theological Education Vol. 44.1 (Pittsburgh: ATS, 2008), 94
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context, we will be in a position to stimulate theological reflection, warm hearts, prompt service, and
influence the lives of our graduates to be self-motivating agents of social change.
3.2 Availability, retraining and retention of qualified faculty
In the recent past, there has been critical questions related to the quality of theological educators.
Who prepares principals to be principals? What kind of teaching and administrative experience is
basic in a theological context? Who equips theological educators for the science and art of
theological education?11 More often than not the recruitment, induction and professional
development of seminary faculty and principals is left to chance. The end result is one individual
show or adhoc experimentation of ideas and individuals. It has been an assumption until recently that
after one has a master’s degree one is qualified to teach not only in a university but in a theological
college. Worse for theological colleges some faculty will only have minimal qualifications. Beyond
methods and content in teaching, faculty need to understand the role of quality relationships in
learning. Faculty are expected to create a learning environment that is open and has trust so that
exchange of values and knowledge can take place. When a teacher is paranoid about the differences
that are there between him/her and the class it is not enough to say that the students are not thinking.
In 2009 we required of the entire faculty to produce schemes of work and lesson plans for their
respective classes. A majority of the faculty were lost into what was expected and how they were to
achieve it and the value for such an exercise. Having not gone to any theological education training,
they were justified to request for training to perform the tasks the institution required of them. On the
other hand, as an institution we were not fare enough to demand something that was not already in
place. But the whole exercise demonstrates the lack of understanding of the science and art of
theological education by both the administration and the faculty.
In my estimation, the board, the faculty and the principal must be in constant evaluation of their
actions and assumptions within their mandate. The methods of measurement should be consistent
with the college’s values and mission. Evaluation need to be both quantitative and qualitative. In this
regard, all the stakeholders in Carlile College; Annual General Meetings, Church Army Board,
Tafakari Board, the General Secretary, the Principal, faculty need to appreciate the place of quality
theological education and its function in the Church and the society by drawing quality benchmarks
agreeable to international standards. But at what point is the agenda set and by who? For quality
service delivery in the seminary, all the stakeholders should be aware of their mandate to the best
degree possible. Governance, cultural diversity, educational design and implementation should not
be left to chance or to the whims of a few. The stakeholders in the seminary must be conscious of
and at home with the tension between the intellectual canons of scholarship and the practical
concerns of vocational training.12
From the historical development of theological education in Kenya, there has been a general
misconception that only the people who have no chance to move to other careers in their lives end up
in Christian ministry. The church on the other hand does not tend to recognize the need for the best
when it comes to Christian ministry. The stipend is very small to attract best qualified young men
and women into the ministry. Many churches in Kenya run only on the Sunday collections, while a
11
Theological educators need to be aware and able to use variety of methods in the class: Small group conversations
about concepts and ideas which then move between the groups (http://www.theworldcafe.com), asking questions,
simulation, forum theatre- acting (spec-actors), memorization, narrative, field trips, theatre in the streets e.g. the story of
Zachaeus played in streets of Kawangware, music, drawing, panel conversations, discovering, discussion, analysis,
compare and contrast, problem based/enquiry learning, project.
12
J. Bright, ‘The Academic Teacher and the Practical needs of the Clergy’, in Theological Education, 44.2 (Pittsburgh:
ATS, 2009), 114.
10
few will have income generating programs, and a score others will have some connections with
churches in America, Asia, and Europe for funding. With these factors, theological education is not
very attractive. However, with the mushrooming of mega churches academic titles have become very
attractive to a leadership that negated theological education on the assumption that the Holy Spirit
was enough. Virtually all the bishops of the mega churches have the title Dr. so and so. But instead
of having their leadership trained in the existing theological seminaries the mega churches are opting
for their own training programs. A competitive environment that lacks teamwork.
The silent quest for academic titles betrays the leadership and their initial negation of theological
education as a prerequisite for ministry. The paradox is such that discipleship classes are set up that
trains the young pastors and elders of the mega churches. A lot of inbreeding takes place in such a
situation. Theological colleges act like helpless sales persons who believe in the selling points of
their product but the mega churches act like the disinterested customers who do not give a damn to
the rhetoric of the salesperson. The mainstream churches, must deal with the challenge and
theological education should help students from mainstream churches in reference to money,
Christian unity and ministry. More research need to be carried as into what is motivating people into
ministry and church in response to the needs of the church and the needs of the wider society.
Theological educators must always be aware of the connection between the church and the
theological college and seek to aid the students to appreciate the gap. In appreciating the gap, the
difference between theory and practice should be dealt with in such a way that when the students
graduate they appreciate the role of theological education in the ministry while the theological
college will appreciate the role of the church. In the ministry, the students should also appreciate the
difference between the church and the society and seek to build bridges instead of castles.
Theological educators should have the model of Jesus always as their reference. In so doing, they
will aim to be priests, kings and prophets that work for the transformation of the society.
In seeking to have qualified faculty, Carlile College has a faculty development programme that
combines short courses and long-term training. We appreciate the fact that faculty development
program works well within the vision and mission of the college. Therefore we are realistic and open
to all on the basis of our needs and resources. However, there should be some strings attached to
benefits. Those who benefit from the further training program should be required to serve for a
number of years before taking another course or moving on to a different ministry area. At the local
level, we encourage faculty members to present papers to the college community and to the public.
Nevertheless, when a majority are re-trained, within one year they move on to other institutions for
reasons beyond this paper. For instance, between August 2007 and September 2009 we have lost
three PhD holders, one PhD candidate, seven masters holders, all of whom we have not managed to
replace. During the same period we lost eleven administrative and secretarial staff. With the current
trend the quality and the future of theological education at Carlile College is in jeopardy.
3.3 The ambivalence of the church towards qualified personnel
As observed in the introduction, the mission of Carlile College is: “to identify, develop and enable
the human resource potential of the church.” It presupposes the fact that our graduates will eventually
be absorbed in the church. The other assumption is that the church needs trained personnel. From
experience the two assumptions are correct. However, the vision of the college puts our graduates in
a tricky position. The graduates are ‘a community of Anglican Evangelists positively transforming
society throughout Africa’. As a community of Anglican evangelists, they belong to an order within
the Anglican Church namely Church Army Captains.
The prerogative of the college is training. After training, the Church Army General Secretary
11
commissions the graduates to be Church Army officers - Captains. It is hoped that when the bishops
receive the officers they will grant them ministry opportunities. For dioceses that we have good
working relations, the officers are ordained, priested and offered ministry opportunities. Within their
paths of service in the church, the values taught in the college are expected to guide them through.
Although we expect our graduates to be in the ministry, some of them end up just in ministries that
they consider did not require them to go to a seminary. In such a case the identity crisis of the college
is compounded by church politics and ministerial requirements. In the past we have laboured to have
all Captains recognized by their dioceses church and their stipend to reflect the training benchmarks
in the Anglican Church of Kenya. Few dioceses have done so. When the graduates are not ordained
and priested, they are treated as if they do not have any training.
In a competitive and hierarchical system, our graduates find themselves in need of affirmation and
recognition. In the process, they go for diplomas and degrees that their dioceses recognize. It means
that the time, money and learning they received in three years are a waste. To overcome this
challenge, the General Secretary has in the year 2009 launched a campaign to inform the dioceses of
what Carlile College stands for. On the other hand out links with UNISA enables our students to
acquire an accredited BTh honours in missiology. In the long term we plan that the accreditation of
our programs with the government will sort us out.
When the accreditation is done, it is not yet time to celebrate. Many a dioceses are comfortable with
just the basic qualification for the ministry. The highest qualification for the ministry is a masters that
is not competitively recognized. The challenge is that in spite of the accreditation, we will have fewer
students taking theology but more students taking non theological courses. With that trend the place
of trained personnel need to be addressed in the church. With government validation, we will
diversify our training programs but at the same time step into a direction that needs serious reflection
as to the definition and place of ministry in the church in reference to training.
In a market oriented society, theological education is expected to be viable. Yet the viability of the
training should be as a result of recognition of the value of qualified personnel in the church. Young
men and women thinking about their future will get inspiration from what is available. In Kenya the
move towards science and technological oriented training has meant more doom for theological
education where churches do not put into mind the needs of the trained personnel. The challenge and
onus is on the seminary to have a contextual curriculum that trains men and women for their context.
The challenge calls for the redefinition of Christian ministry and the place of professional personnel.
Tent making is a viable model in a market situation. The minister should not appear to be a burden to
the church. However, the church should take into consideration the needs of those that are already in
stipendiary ministries.
3.4 Availability of funds and the quality of theological education
The church and the society in general need well trained pastors, ministers, priests, and lay leaders
who are to help the members of the church and the society grow by an application of what is taught
in theological schools. The need has a very great monitory value attached. Timothy D. Lincoln
observes that colleges and universities do not exist to turn a profit.13 Education that seeks to
transform is a community good that every society desires to give to its members. Nevertheless, to run
theological colleges money and other resources are needed. Individuals, organizations, governments
and church groups that understand the intrinsic and extrinsic value of education will continue to
Timothy D. Licoln, ‘Stewardship in Education: A World-Bridging Concept’, in Theological Education Vol. 43.2
(Pittsburgh: ATS 2008), 3
13
12
support students, research and other academic endeavours. At times the tendency is for those who
fund theological education to set the agenda and dictate the direction that colleges should take.
Donor and partnership relations most of the time comes with requirements. Some of the conditions
may be called boot licking. Some of the requirements may be contextual others not.
The church is the main beneficiary of quality theological education. It therefore follows that the
church should be in a position to collaborate with theological education in terms of funding and
placements. In tapping local funding, the Africa Inland Church Mofatt College of Bible in Kijabe
Kenya has worked with churches in its catchments area to the extent that there is a Mofatt Sunday
every year. During the Mofatt Sunday, all the offering in cash and kind are dedicated to the college.
Christian stewardship holds Christians responsible and accountable to God in all life. Managing
funds, human resources, land, individual gifts, creation should be always in tandem with God’s
intentions and purposes for creation. One way of encouraging good stewardship is acknowledging
and rewarding innovation, research, writing, publications that address the well-being of the college
and the church.
Carlile College has a business section that helps to balance the books. Given the world, financial
situation money from donors and from all quarters has diminished. There must be new thinking as
far as money is concerned. By embracing the market model, the college puts itself in a very tricky
situation. What are the best practices when it comes to raising funds for theological education?
Probably the faculty is to be required to raise their own stipend. High presence of expatriate faculty
swings the agenda of the college towards the expatriates’ theological backgrounds that may be
diametrically opposed to the context of the seminary. On the other hand, the principal should give his
time and energy to find ways of raising money locally and internationally. Macro and micro finance
skills and abilities should be addressed. Many times we have not asked ourselves, how Christian is
our business section.
In finding solutions for the funding, may be theological education should be for people who are
already working or are to work in a context where it is not the church which will give them stipend
or salary. Theological education becomes part of the knowledge and skills for life. This would mean
that institutionalized clergy would be done away with but theological education maintained. The
church has also the same challenge of financing the institution of the clergy. Probably a few
technocrats will remain as administrators.
Good stewardship in theological colleges should be embraced by all the stakeholders. The behaviour
of each stakeholder should be consistent with the goals of the theological college. 14 Pursuant to this
behaviour, the analogy of the mother and nurse in relation to the child suffices. In relating to the
child the nurse will have everything measured in the light of the requirement and demands of her
time. On the other hand the mother does not have any measure of love, time, care and goodness to
the child. The mother looks into the needs of the child and not her needs. In this case, good stewards
will work to the needs of the theological college and seek to pursue them to the end. Good
stewardship demonstrates that theological schools are worth the money that governments, donors,
students, guardians, churches and the entire community put into their system.
5.0 The future of theological education in Kenya
From experience and study, leadership and management bears a strong influence on the future of
Timothy D. Lincoln, ‘Stewardship in Education: A world-Bridging Concept’, in Theological Education Vol. 43.2
(Pittsburgh: ATS 2008), 3
14
13
theological education. It has been discussed in this paper that the who is who in the leadership of
theological colleges have a very great chance to promote growth, justice and power by being
themselves examples in professionalism and excellence. Leadership challenge comes in the running,
growth and transitions of an institution. Unless seminaries develop strong institutions, individual
leaders and their paradigms will always take theological institutions towards their own models
without proper evaluation. Without proper leadership and governance structures the maxim ‘the
principal is the college and the college is the principal’ is very correct. However, the selection,
induction and development of quality leadership are central to well functioning governance. Able
leadership is an important catalyst for growth. Seminary leadership is a function of good governance.
Governance determines the health of the seminary’s financial situation and the ability of the
seminary to design and implement an effective culture of assessment.15 Lines of authority must be
very clear in a seminary. The flow of authority, information, and the decision making process entails
a well thought out governance structure. Seminaries need to demonstrate the value for spiritual
wisdom, theological insight and ability to nurture and strengthen the community in prophetic
faithfulness16.
Governance may look easy in ratified settings of written procedures and printed organizational charts,
but ultimately, governance is about human tasks to discern the right missional direction for a school,
to devise and oversee effective strategies to implement that mission, to find and manage the mission
requires, and to oversee the human differences in perspective that accrue to each of these activities.17
In seminaries the governance is founded on trust as opposed to power and control. In this regard
governance could be defined as the stewardship of powers to accomplish and sustain an educational
mission in service of the church and the world.18 The art and science of governance is learned and
acquired through training and experience. It behoves the owners of theological seminaries to train
their leadership in the best organizational theory and practice. But organizational theory and practice
are not enough by themselves in a faith-centred institution. Rebekah Basinger notes that leaders in
theological education are challenged to develop a faith –filled understanding of shared governance
that melds the richness of the various ecclesial traditions with the best of organizational theory in
practice.19
The church is the greatest consumer of theological education products. In this sense, seminaries in
many ways should devise ways of having strong link with the local church. There should be constant
and constructive engagement with the church in order to understand the needs of the Church. I have
mentioned how CICS and CRMST have organized public lectures that aim at educating the church
and the public on very pertinent issues. CRMST initiates discussions that educate the college on the
needs of the church and the society. In the words of Daniel O. Aleshire, because theological school is
a school, it should use these forums and conversations as intellectual inquiry into how the church has
changed, is changing, and needs to change and – correspondingly – how the seminary has changed,
is changing, and needs to change.20
When we have an influential senior clergy teaching in the college, the diocese where the faculty
S. R. Graham, ‘Editor’s introduction’ in Theological Education 44.2 (Pittsburgh: ATS, 2009), iii.
W. Greenway & L. A. Wetherbee, ‘Vocabularies Matter’, in Theological Education, 44.2 (Pittsburgh: ATS, 2009), 4.
17
Daniel, O. Aleshire, ‘Governance and the Future of Theological Education’ in Theological Education, 44.2
(Pittsburgh: ATS, 2009), 14.
18
D. L. Tiede, ‘Faculty Powers in Shared Governance’ in Theological Education, 44.2 (Pittsburgh: ATS, 2009), 30.
19
R. B. Basinger, ‘More than Simply Getting Along’ in Theological Education, 44.2 (Pittsburgh: ATS, 2009), 40.
20
Daniel O. Aleshire, ‘Making Haste Slowly: Celebrating the Future of Theological Schools’, in Theological Education
Vol. 44.1 (Pittsburgh: ATS, 2008), 4.
15
16
14
member hails from continues to send students to the college. However when such a faculty members
for whatever reasons are released of their responsibilities in the seminary, the student numbers have
reduced significantly. Often times we find ourselves in denominational politics in our bid to have
students. Bishops and church leaders have a significant influence to the extent that they are given a
critical space in the learning of the seminary. It behoves the leadership of theological schools and all
stake holders to be in constant dialogue for the good of the seminary, the church and the society.
Practical placements within churches, Mission days Open Days and theological schools’ Sundays are
some among many ways of tapping into the significant influence. There is a political aspect of the
relationship between the church and the theological school that need to be nurtured.
Recently (2009) we devised tools for quality control in Carlile College. Lecturers are expected to coteach, twined, provide schemes of work, lesson plans and various feedback mechanisms. There was a
lot of resistance. Evaluation is a great challenge when it comes to theological colleges. In helping
seminaries progress, evaluation levels should be identified plus the objectives. After the levels are
identified, it is always prudent to have a comparison between what is happening in the seminaries
with what is happening in other areas of higher education. There need to be more space for
interaction between theological education and secular universities and colleges that offer higher
education. Timothy D. Lincoln notes that theological educators stand to gain by being part of a
broader conversation about the purpose, process, and outcomes of graduate education.21
While discussing the future of theological schools, Daneile O. Aleshire compares them with earthen
vessels with an incredible capacity to endure and their fragility. He observes that many may be the
challenges (like less money, poor leadership, and rapid change of their context) that theological
schools may face, but like earthen vessels they are both durable and fragile.
…It can still hold water, thousand of years after it was formed. The long, useful life of earthen vessels
is characteristic of theological schools. They are built to last, and they are very durable. But like
earthen vessels, these schools are also fragile. Careless use can damage them. They require care and
attention. May be most important for our day, unlike wineskins, earthen vessels can hold both new
wine and old wine. They can hold water and wine; they can even hold water turning into wine.22
At the heart of the future of theological education is the nature of the curriculum and the life of the
seminary. Research must always inform the curriculum design to the extent that there is openness to
change in the preparation of students for the ministry. The students must learn to expect and be able
to work with change in the church and the society. The outcome of theological education appears to
be tied to the present needs. However, skills and attitudes given should enable students to perform
their ministries in diverse situations, know how to get what they need in the ministry and how to use
it. Students need to learn to be lifelong learners. The alumni association of any seminary helps its
graduates to adapt to change. Accountability groups and ministry guilds, seminars, conferences, short
courses all help in maintaining the minister at the cutting edge in the church and the society. Being
on the cutting edge is the characteristic of prophetic ministry. A prophet is normally ahead of his
times. The faculty need to have a clear vision and experience of God’s mission in the world.
The vocational challenge of theological education today is to attempt to discern the Divine will and
way amid changing world conditions and along globalization and local contexts.23 At the heart of
21
Timothy D. Lincoln, Stewardship in Education: A World-Bridging Concept, in Theological Education, Vol. 43.2,
(Pittsburgh: ATS, 2008), 2.
22
Daniel O. Aleshire, ‘Making Haste Slowly: Celebrating the Future of Theological Schools’, in Theological Education
Vol. 44.1 (Pittsburgh: ATS, 2008), 6.
23
D. E. Messer, Calling Church & Seminary into the 21st Century, (Nashvile: Abingdon, 1995), 61.
15
God’s will is social reconstruction of the society on the basis of the gospel. The graduates of
seminaries should be self-motivated agents of social change. The ontological transformation of the
students is vital for the continuity of theological education. The expectations of the church and
society are high when it comes to Christian ministry and leadership. The seminary can encourage
students towards ontological transformation by ensuring a well integrated formation. Integration of
ministerial, spiritual and academic formation takes note the communal nature of the church.
However, the seminary should not be reduced to a local church.
Nairobi has scores of seminaries. But each seminary would like to have a kingdom of its own. The
competition for students and high profile is reflection of the market situation. Collaboration and
affiliations are always taken with a pinch of salt. The mistrust reflects the society and the church in
general. For instance Carlile College has received and attempted offers for affiliation from Nairobi
University, St. Paul University and Nazarene University. We have not desired to be ‘controlled by
another institution. But the benefits would be enormous. In discerning the will of God in the
missional direction of the college, pulling together resources for the kingdom of God would be an act
of worship compared to each seminary attempting to keep to itself. Seminaries should be bold
enough to consider mergers and affiliations that help them to be at the cutting edge in the mission of
God. The resources we have spent on the proposed Concord University are beyond imagination yet
the university eludes us as mirage.
Pulling resources together would mean having a mega university with multiple campuses, colleges
and schools. In such a situation, shared accreditation, finance, infrastructure, space, quality space, IT
platform, and experiences in curriculum design, revision and implementation could achieve more.
Currently a majority of seminaries are lone rangers who appear to engage in silent cut throat
competition with each other. Quality control mechanisms are duplicated and governance pitfalls of
old institutions are repeated by young institutions. The redefinition of the missional direction of the
seminaries towards affiliations and collaborations will give theological education new life and
vitality.
6.0 Conclusion and recommendations
The ultimate of theological education should be in tandem with the sentiments of St Paul when he
wrote to the church at Ephesus. He pointed out that they are to aim at preparing God’s people for
works of service, so that the body of Christ may be built up until we all reach unity in the faith and in
the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness
of Christ (Eph. 4:12&13). It means that all the stakeholders in theological colleges need to yield to
God always. In the maturity of theological education institutions should pull resources together to
have synergy that would propel the body of Christ for generations to come. As all yield to God there
is a process of pouring out to others that which one has received from God. In my estimation, when
this yielding and pouring out does not take place, there will be a slow death of Christian theological
institutions as they will yield to market forces and seminaries will go for causes that will have them
balance their books. In the process many will turn to be secular institutions while others will die out.
To mitigate the slow death or what one may call euthanasia, leadership and institutions in theological
colleges need to be very intentional in aligning their purposes and existence to the will of God for
them and to the needs of the church specifically and to the needs of the society in general. Leaders
and institutions must work within a framework that calls the implementation and evaluation of the
pastoral cycle and the adult learning cycle. It means action, evaluation; reflection and theological
insertion must place the mission of God at the centre of operations and existence. Professional
training should be a must for senior faculty including the principal.
16
In a multi-faith and multi-denominational context theological education need to present a united
front on many issues that affect the church and the society. I propose that Carlile College joins hands
with other Christian colleges in reassessing the place of Christian higher education in Kenya.
Collaboration of theological colleges towards a common vision and purpose will go a long way to in
the missional approach to theological education. The missional approach will have a vision and
mission that has global and local perspectives integrated.
In a fast changing world the church and its anvil the theological college must aim at professional
standards that integrate and harmonize ministerial formation, spiritual formation and academic
formation. Highly qualified personnel are needed to achieve what the church is expected to achieve
in the 21st century. I propose a multiplication effect of Centre for Theological Education at Belfast
Bible College with context in mind. On the other hand, the church and the society need to appreciate
its professionals in a way to reciprocate their sacrifice for the wellbeing of the society. Theological
colleges need to listen carefully, think creatively, and act engagingly. 24 All who care deeply about the
cause of theological education need to emphasize the absolute necessity of conscientiously
considering, on the basis of the authoritative Word of God, what kind of world we live in and what
God is calling us to do in that world, with a sound and comprehensive theological perspective.25
In response to globalization I propose structured collaboration inside and outside at all levels of
academic, spiritual and ministerial formation of the seminary. Collaboration goes beyond networking
and comparing notes in seminars and conferences. Such collaboration will entail governance, IT
platforms, non competitiveness, and faculty. All will benefit when theological colleges collaborate in
their responsibility towards the mission of God.
The attitude of the church to towards theological education should be adorned with respect, and
gratitude. On the other hand the church may do away with institutionalized clergy but have a system
of discipleship that will seek to nurture all the faithful towards the maturity and stature of Christ.
Daniel O. Aleshire, Making Haste Slowly: Celebrating the Future of Theological Schools’, in Theological Education
Vol. 44.1 (Pittsburgh: ATS, 2008), 3
25
R. J. Mow, ‘Challenge of Evangelical Theological Education’, in D. G. Hart and R. A. Mohler, Jr. Eds. Theological
Education in the Evangelical Tradition (Grand Rapids: Baker Books, 1996), 289.
24
17