Nov 022014 Tagged with , , , , , 1 Response

Theological Education in the Kingdom

What does it mean to serve “in” the Kingdom of God?

We could spend hours discussing the theological, missiological, and ecclesiological implications of various definitions of the “Kingdom of God.” Rather than dive deeply into a theological conversation about such definitions, I want to talk about partnership within the Kingdom and how it impacts the work of a seminary. This will be a different post than you might usually find me writing. However, I think it is important given the landscape of theological education.

When given the task to guide an organization, leaders are often bitten by the “scarcity” bug, which tends to result in a very competitive approach to our work. Under that paradigm, we quarantine our staff and our organizations in an effort to sustain a “competitive advantage.” Such an approach is diametrically opposed to what we find in scripture.

Competition of this type doesn’t have a place in the Kingdom. Sioux Falls Seminary does not compete with other seminaries, nor does it compete with churches or other ministry training opportunities.

Yes, students may choose to attend another seminary rather than attend Sioux Falls Seminary or vice versa. They may choose to enroll in a program offered in a church or ministry rather than enroll in seminary. This is not competition. It is service. We are all working together to serve those called God has called into a journey of theological education.

We serve a God of abundance, and God is at work! Rather than trying to build walls around our own little kingdoms, we are to be about the work of the Kingdom. Our work starts with the local church and moves from there. As the people of God, we come together as the Church and participate in the work of the Kingdom.

Partnering with others to participate in the work of the Kingdom does not excuse us from robust strategic planning. It simply shifts the focus of our planning.

Part of our role as leaders is effective strategic planning, which is the stewardship of an institution’s vision and mission. We plan, execute, and assess our work in order to pursue our calling. However, our calling is a Kingdom calling, one that operates within the economy of God. In God’s divine order of things, we work together as we follow Jesus into mission.

Rather than compete to attract students out of fear that we won’t get our piece of the pie, we are called to be faithful in the stewardship of what we do have.

Sioux Falls Seminary is committed to this process of stewardship and kingdom-minded ministry. We are committed to walking alongside others as we cooperatively participate in God’s work.

The Kingdom of God is all encompassing. Our understanding of it and calling to participate in the Kingdom mission should permeate everything we do. For us, an important aspect of this mindset is the process of looking beyond ourselves.

Note: This is an edited repost of an article I wrote for Sioux Falls Seminary. The original article is available here

Oct 252014 Tagged with , , , , , 0 Responses

Faculty and New Paradigms of Theological Education

For the past three weeks, we have looked at various components of theological education that might need to be addressed if we create a new paradigm of theological education.

Today, we are going to discuss the role of faculty in a new paradigm.  Specifically, we’ll look at how faculty might direct student learning and maintain academic oversight in a system of theological education in which courses are focused more on integrated moments of learning than they are on traditional chronological time and progression.

Faculty-directed learning is an important aspect of accredited theological education, as is the faculty’s role in academic oversight.  It brings value, accountability, resources, community, and much more.  In a traditional model of theological education, the primary means of faculty-directed learning is classroom instruction.  Academic oversight occurs mostly in the committee structure of the faculty.  How do we extend the value of faculty-directed learning beyond the traditional classroom and even beyond the online classroom?

In the Kairos Project at Sioux Falls Seminary, we integrate the value of faculty-directed learning into the life and ministry of students through a mentor model of education.  First, the faculty, in conversation with ministry leaders, creates a set of integrated outcomes to which students are held accountable in our various degree programs.  The outcomes extend into the three spheres of one’s development for ministry – Knowledge, Character, and Competency.  Then, we work to define outcome-based courses and assessments that are fully integrated into the life and ministry of a student.  In so doing, faculty-directed learning occurs in each sphere of ministry development rather than being relegated to the knowledge sphere.  But how do we get a well-rounded picture of a student?

Each student has a team of three mentors – a faculty mentor, a ministry mentor, and a personal mentor.  Each member of the team walks alongside the student during his or her journey.  The faculty mentor interacts with the student in multiple ways and serves as a resource, guide, educator, listener, advisor, and servant.  In this model, faculty-directed learning moves outside of a traditional or even online classroom and into the life and ministry of a student.

Such a model requires much of a student and much of a faculty member.  The student needs to be open to input and direction from mentors.  In the traditional model, faculty input and direction only occur in the classroom.  If learning occurs outside a traditional classroom, then input will occur outside the classroom as well.  This will be a shift for students.  Suddenly the faculty mentor is involved in a student’s life and ministry in an intimate way.  The Kairos Project requires significantly more of the student.

At the same time, a faculty mentor will need to expand his or her view beyond traditional disciplines and beyond his or her individual discipline.  This will be a shift for faculty.  Suddenly a faculty member is asked to bring value and input to areas beyond the courses they have traditionally taught.  In order to do this well, faculty will need to be cross-disciplinary and to actively pursue feedback from his or her peers. In addition, the faculty mentor’s input will be supported and sharpened by others on the mentor team thereby broadening and deepening the value added by faculty.

Faculty have much to offer those whom God has called to engage in theological education.  However, if we merely change the paradigm of theological education without giving significant thought to how faculty will continue to bring value, we will miss an important opportunity.

I am excited about the faculty we have at Sioux Falls Seminary and their desire to engage in this new paradigm of theological education.  In many ways, our faculty already model the cross-disciplinary nature of this new paradigm.  Faculty mentors are meeting with students, providing input, and listening in new and spectacular ways.  It is great to see how God works through relationships.

What are your thoughts on faculty-directed learning and oversight?  How might it look in a new paradigm of theological education?

Note: This is a repost of an article I wrote for Sioux Falls Seminary. The original article is available here.

Oct 192014 Tagged with , , , , , , , 1 Response

Theological Education as a Platform

I love technology.  I am that guy that loves talking about new technology, new apps, or things that only exist in technology research laboratories.  One could argue that the evolution of the software platform has significantly impacted the trajectory of technological development.   As Jeff Jarvis, author of What Would Google Do, writes, “The most successful enterprises today are networks…and the platforms on which those networks are built.”

So what would happen if we progressed from thinking about a seminary as “place” or “institution” to considering its role as a platform for theological education?  What would a platform for theological education mean in light of the fact that theological education is (and should be) a system?

I could spend a lot of time trying to explain the nuances of a software platform.  Instead, let me share a brief explanation from Ryan Sarver.  He explains why Apple’s creation of the iOS platform, the software that runs the iPhone and iPad, created such a stir.

By becoming a platform, they enabled developers to build applications that would make their device more valuable to users, thus selling more devices.  As more devices were sold, it created more revenue potential for app developers, thus drawing more developers to iOS.  This created a very powerful network effect that drove growth on both sides of the business (developers and users) where growth on one side directly benefited the other.

In essence, a platform enables everyone in the network to progress toward stated goals relevant to his or her context.

Imagine with me, then, a system of theological education in which the seminary serves as a platform.  Rather than a place where students must go and from which they must be sent, the seminary would serve as a connector between students and their callings, ministries and their needs, and ministry training programs and their participants.

In their traditional form, seminaries across the Association of Theological Schools extract students from ministry and act as the sole provider of all resources and learning.  As a platform, seminaries would create value for students by allowing them to plug into a learning process in a way that serves them and their callings.  At the same time, a seminary could find partners who could walk alongside students.  As a result, we may see more individuals engage in a process of theological education because they are able to connect to something that matters to them.  Likewise, we may see ministry training programs that currently operate apart from seminaries begin to partner with seminaries in transformational ways because they see how they might reach more students or participants.

A platform builds value for every part of the network.  That is to say that “all ships rise” when the tide of the network rises.  At times, we as seminaries have tended to extract rather than to add value for others within the system of theological education.  Our models of theological education tend to assume a certain level of competition, a certain “rightness” to how we do things, and a certain separateness nature of theological education.  While our work as seminaries is valuable, one could argue that the value doesn’t extend very far into the network.

If we design new models of theological education that encourage students, partners, resource providers, faculty, authors, and more to build new experiences for students and participants, I think we will see significant transformation.

For instance, the Kairos Project at Sioux Falls Seminary encourages students to engage in learning experiences and resources that exist outside the “walls” of the seminary.  One student may participate in a spiritual direction program offered by another institution.  Another student might take courses from another seminary.  Still others may participate in a leadership program offered by their churches.  Our faculty then guide, direct, and mentor students alongside a team of two “outside” mentors.  The goal is for the seminary to be the connector between multiple points within the network of theological education.

Throughout the Kairos Project, we ask for feedback from students, partners, resource providers, faculty, and alumni.  We also share what we learn.  What are your thoughts?  Does the concept of a seminary as a platform make sense? Does it present new possibilities or set the system up for failure?  We would love to hear your thoughts.  To engage in the conversation please subscribe here.  If you would like to support us in this work, you may give here or pray for God’s wisdom and guidance we as dive into new waters.

Note: This is a repost of an article I wrote for Sioux Falls Seminary. The original article is available here.

Oct 132014 Tagged with , , , , , , 1 Response

The Cost of Theological Education

Since 2003, total enrollment in seminaries across the Association of Theological Schools (ATS) has declined by about 7% and giving has decreased by about 2%. During that same period of time, the amount seminaries are spending to deliver theological education has risen by about 30%. If you are a visual person, you can see all of this in Graph #1. These opposing realities are having a significant impact on seminaries across North America.

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expenses at ATS schools are rising while enrollment and giving are declining

Nearly 70% of schools in ATS are struggling financially. Many seminaries are searching for ways to bridge the gap between rising costs and declining enrollment. Something needs to change. At Sioux Falls Seminary, we are committed to developing a new way forward.

This article is the third in a series about the Kairos Project at Sioux Falls Seminary. In the first article, I shared the common story behind many students who consider seminary. The second article addressed a few of the problems with the traditional concept of the “full-time” student. Findings like the ones listed above and below should cause those serving in theological education to reflect upon the inherent cost structures in our seminaries.

Let me share some of the reflections we have had here at Sioux Falls Seminary. Our conversations have been based on data related to freestanding schools within the Association of Theological Schools (ATS). Freestanding seminaries, those not related to a college or university, comprise nearly 70% of schools within ATS. Sioux Falls Seminary is included in that group.

If we look at the cost structures of these schools and the ways in which they have “overcome” rising institutional costs, it leads us to believe that something may be wrong with the current system of theological education. Based on the data from ATS, it seems as though the gap between revenue and expenses is being filled by tuition from students.

Over the last 13 years, net tuition, which is the actual cash received from students, is outpacing the Consumer Price Index, by a wide margin. Students are being asked to pay significantly more in tuition than they were in 2001. Of course, many will say, “Tuition across all of higher education is rising.” That is true. The number people use to track the change in the cost of higher education is called the Higher Education Price Index. Net tuition at ATS schools is outpacing the Higher Education Price Index by nearly 60%. In simple terms, the burden we are placing on students is quite heavy, and it is increasing at a startling pace.

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Tuition at ATS schools is rising significantly faster than the higher education price index.

How can we change this staggering reality? Many people suggest raising more money for scholarships as a solution. Scholarships are important, and students should receive them. Unfortunately, providing more scholarships simply shifts the burden of cost to the wider church. Instead, I believe we need to consider what affordability means.

To make theological education truly affordable, we need to reimagine the systems of support, delivery, partnership, and resource management. In short, we need to function and think differently.

Our goal with the Kairos Project is not only to test a different model of education, but also to test different models for student support, faculty involvement, and institutional structures. Rather than a standard credit hour-based tuition, students pay a very low monthly fee – one that is roughly 1/4th the cost of a traditional Master of Divinity. It could be that this new model allows for us to charge significantly less in tuition while maintaining high levels of interaction and quality.

We need to be passionate about designing systems of theological education that are less expensive to operate. Best of all, these new systems of theological education will pass on savings to students—giving them even more freedom to follow God and participate in the work of the Kingdom.

Note: This is a repost of an article I wrote for Sioux Falls Seminary. The original article is available here.

Oct 062014 Tagged with , , , , , , 0 Responses

Rethinking the Full-time Student

As we move into a new paradigm of theological education, it may be time for us to reconsider a number of things.  Today we focus on the traditional definition of a full-time student.  Over the next few weeks we will look at cost structures, systems, and faculty.

While the definition of a full-time student can vary from school to school, each school creates the definition based on the number of credit hours a student completes in a given term.  The number tends to move between 9 and 15 credits, depending on the school, and is traditionally connected to the number of hours a student spends in a classroom.

When added to the myriad of things clamoring for an individual’s time, the life of a traditional full-time student is hectic, draining, and truly difficult to maintain without becoming burned out.*  The disintegrated nature of theological education has developed a system where seminary is something that is added on rather than integrated into a student’s life and ministry.  Given this reality, it is not surprising that the M.Div. graduation rate for the “industry” could be around 41%.  Is there a better way for students to graduate in a reasonable period of time without learning how to burnout of ministry?

Every student in the Kairos Project at Sioux Falls Seminary is a full-time student.  However, they are not full-time students in the traditional sense.  Again, a traditional full-time student spends 12-15 hours per week in a classroom and then participates in ministry, work, and life outside of seminary.  In the Kairos Project model, a student’s personal development process is fully integrated into his or her life and ministry.  Class simply functions differently in this new paradigm.  The student is required to have a concurrent and continual ministry context while earning their degree.  That context is intentionally integrated into his or her progression toward the specific outcomes of a program.  Rather than seminary being added onto the life of a student, the journey of theological education is woven throughout the experiences of the individual’s life and ministry.

In this new track, made possible through the Kairos Project, students complete the same amount of coursework as students pursuing their degree in the traditional format.  However, because the course work is more fully integrated into ministry, it is not intended to be a separate experience.  As a student progresses through the year in their ministry context, he or she is also progressing through assessments, outcomes, and courses for the degree program.  A mentor team, including a member of our faculty, guides the learning experience.

Biblical study, ministry reflection, practical application, and spiritual formation should be a part of every day in the life of a minister of the gospel.  The Kairos Project simply provides a framework to guide and develop students while they are participating in the Mission of God.  Because it is not built around the chronological progression through courses, the Kairos Project allows students the opportunity to dive deeply into topics, discussions, learning experiences, and biblical reading that are relevant to their current challenges in ministry.

As our first cohort of students progress through the Kairos Project, we will likely learn more about how to integrate life, ministry, and theological education.  For me, it starts with reconsidering the definition of a full-time student.  What do you think?


*Data from ATS indicates that 81% of incoming M.Div. students work while attending seminary.  In fact, 64% of full-time M.Div. students work more than 10 hours per week.  Fully, 44% of incoming full-time M.Div. students work more than 15 hours per week.

Full-time M.Div. students spend 36 hours per week on coursework (assuming a 12 credit-hour course load) and more than 10 hours on a job.  44% of full-time M.Div. students are working more than 15 hours a week.  For the majority of full-time M.Div. students, the total number of hours between work and school now ranges between 46- 51.  In addition, student’s devote time to ministry, family, hobbies, reflection with God, travel time (two-thirds of incoming students commute), and other general aspects of being a student.

The majority of students are actively engaged in ministry while they are in seminary, and half of them are married.  25% expect to be bi-vocational.  When all these time commitments are taken into account, it is not surprising to see a decline in the number of traditional full-time students at many seminaries.

NOTE: This post is a repost of an article I wrote for Sioux Falls Seminary.  The original is available here.


Aug 182014 Tagged with , , , , , , , 1 Response

From Chronos to Kairos

There are two words for time in Greek. The first, chronos, refers to chronological time – seconds, minutes, hours, days, weeks, years, etc. The second, kairos, refers to a specific moment in time or a specific time in which an activity or incident occurs.

For many years, the primary method of theological education has been based on the “chronos” understanding of time. Students progress chronologically through a specific set of courses over a certain number of years and, provided they pass the courses, receive a degree at the end.

Unfortunately, this model has, in many instances, developed a system of theological education that is prohibitively expensive, lacks integration, and is built around content instead of outcomes. Chronological time spent in class and the grades received in that class have been used as the primary measurement of student learning.

It may serve us well to a create a system of theological education that shifts the focus from chronos to kairos. In this system, students would be fully engaged, and learning would more effective because it would be built around moments in time that naturally encourage integrated learning. In addition, students would be held accountable to specific outcomes rather than to the chronological progression through a set of courses. As students engage in learning, life, and ministry, a team of mentors would walk alongside them, providing encouragement and assistance.

We are launching just such a program at this fall at Sioux Falls Seminary. It is for students with stories like these…

Doug Kempton
Doug’s story winds through college, becoming a founder of Kinko’s, the launch of a nonprofit to serve inner-city kids, and a three-year discipleship journey that brought him to his role as interim Lead Pastor at Grace Community Church in Detroit, Michigan. Doug writes, “It’s taken me a long time to reconcile my heart’s desire and God’s calling on my life, but I am there now.” He has a strong desire to serve God to the best of his ability and believes that theological education should be an important aspect of his development. However, his commitments as a husband, father, executive director, and lead pastor did not mesh well with the traditional model of theological education.

Emily Thompson
It was during college that Emily first felt a call from God to walk alongside others in their spiritual journeys. As others began to recognize this call on her life, Emily began to develop an understanding of how God might use her gifts and abilities. She writes, “Seminary was an impossible, lost dream due to motherhood, finances, my full-time job, and a long list of other responsibilities.” Emily is thankful for and committed to her calling as a mother, wife, and employee, and is searching for a way to integrate theological education into those roles versus being separated from them.

Tom Henderson
As the founder of and lead communicator for Restoration Generation, Tom speaks at music festivals, schools, camps, retreats, and conferences. His first book, Heart Not Hype, was published in 2013 and provides a seven-day discipleship journey for new believers. Throughout Tom’s 17 years of service in ministry, he has been encouraged to attend seminary and has often considered it. However, the traditional model would not allow him to continue ministering around the country. The prohibitive cost of theological education added another barrier.

The stories of these students are diverse, yet similar and they echo the stories I hear everyday from people who feel called by God. Each feels called to serve the mission of God but has felt as though the traditional model of theological education would not serve him or her well. Doug, Emily, Tom, and many others have desired a system that would involve a holistic journey, one that would more fully develop them for their unique callings.

My hope is that we learn from the Kairos Project. At this point, it is more of a research initiative than a new program. It will include 10 to 15 students who will participate in and critique this concept. Over the next few months I will share a few of the thoughts behind the Kairos Project. I value your feedback as well.

We will look at the concept of theological education as a platform versus a product, the cost structures of theological education, faculty-directed learning and academic oversight in an outcome-based model, and the concept of being a “full-time” student. Be sure to correct me where you think I may be wrong or ask questions for clarification. My desire is to spark a conversation for the good of the Kingdom.

Note: This is a repost of an article I wrote for Sioux Falls Seminary. The original article is available here.

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