Teaching the World: Foundations for Online Theological Education
Book Review • Timothy Paul Jones et al., Teaching the World: Foundations for Online Theological Education (Nashville: B&H Academic, 2017. Kindle Edition. 188 pp. $10.
Read time: 7 min
Summary
In Teaching the World: Foundations for Online Theological Education, Jones, Cartwright, Etzel, and Jackson invite readers into a theological and practical conversation regarding online theological education of ministers. The authors argue that online theological education, when carefully designed and thoughtfully implemented, can be as effective and transformative as a traditional ‘brick-and-mortar’ experience.
Chapter 1, “Past Patterns and Present Challenges in Online Theological Education,” outlines the technological transformation from traditional on-campus programs to currently ubiquitous online educational offerings. The shift started with early correspondence courses in the 18th century to modern online learning environments and progressed to fully online seminary degree programs. There is a need for theological education to adapt while also maintaining rigorous standards.
In chapter 2, “Paul and the Possibility of Absent Presence,” the authors discuss the theological underpinnings of online education by applying the analogy of Pauline epistles. They argue that Paul’s strategy for supplementing his apostolic mission through letters supports the use of online platforms in distance education; they also highlight the real challenges and potential effectiveness of remote learning.
Chapter 3, “Social Presence and Theological Education,” bridges historical practices with contemporary online education strategies, leveraging Social Presence Theory. It is reasoned that effective online education can emulate the intimacy and immediacy of Paul’s epistles. While online formats are initially slower to build inter-personal relationships, genuine connections and community can be achieved in ways comparable to face-to-face interactions.
Throughout chapter 4, “Controversy and Common Ground,” the authors introduce readers to debates surrounding online theological education. They present two primary defenses of online platforms: (1) the attainment of objective educational outcomes comparable to traditional methods and (2) theological arguments supported by scriptural examples, like Paul’s epistles. They propose that true spiritual growth can be facilitated at a distance and advocate for a theologically grounded acceptance of online education as a method that can in principle align with Paul’ own epistolary methodology.
Chapter 5, “Online Faculty and the Image of God,” focuses on the theological and philosophical foundations of online theological education. Imago Dei theology—including aspects of rule, relationship, and purpose—lends to the idea that educational practices should not merely transmit information but should form the desires and character of students into Christ’s image. Education is about character transformation and not mere information or institutional gain.
In chapter 6, “Online Faculty and Theological Competency,” Teaching the World stresses the importance of theological depth over mere pedagogical or technological skill in online theological education. Highlighting the unique challenges of the online medium, it is advocated that pedagogy must prioritize theological commitments and spiritual formation. In sum, the chapter argues for an optimistic view of technology as a tool for enhancing learning in authentic online community.
Chapter 7, “Shaping the Spiritual Lives of Online Faculty,” describes the critical role of faculty as models of spiritual maturity. Drawing especially from Philippians, this section uses Paul’s precept and example as a paradigm for faculty as servant leaders in online education. The chapter provides practical advice on how the right faculty can be selected and developed, in order to create interactive and transformative online experiences.
In chapter 8, “Best Practices for Online Learning,” Jones and his co-writers lay out rather detailed strategies for effective online teaching, based on current adult education research. Clear communication, flexibility, and constructive feedback are crucial to the task of making online education as engaging and rigorous as traditional classroom settings.
Chapter 9, “Best Practices for Online Ministry Training,” envisions the integration of theological education with specific ministry contexts. Online platforms should be used to enhance not only theological reflection but also local church and ministry engagement and practical ministry skills. Even social media technologies may be leveraged to create educational objectives.
Finally, in chapter 10, “The Advantage of Ministry Training in Context,” it is refreshingly argued that online theological education can be uniquely effective, if—and only if—it is adequately integrated with the local church and students’ ministry contexts. Online education allows students to remain actively involved in their churches while pursuing education. For this to occur, a ‘partnership’ (beyond mere internships) between seminaries and local churches must be forged to provide a comprehensive ministry training experience.
Quotations
“Scriptures and our theological confessions should shape not only the content of our courses but also their design and delivery” (11).
“Despite the differences between Pauline epistolary practice and online theological education, they have enough in common to justify treating them as comparable phenomena” (28–29).
“The utilization of online formats in theological education is legitimate in part on account of social presence, the sense of interacting with a real person through media. Paul utilized the epistle, over against the philosophical treatise or the play, on account of the epistle’s capacity to imitate dialogue as if the writer and reader were physically present and conversing” (47).
“God’s self-disclosure has always been adaptive and accommodating and has made use of rich signs and symbols. Based on this reality, Gresham concludes that it is in keeping with the character of God to embrace online theological education, which is an adaptation to the digitalized culture of today” (62).
“The faculty member in the context of online theological education should not be seen primarily as ‘a sage on the stage’ or a ‘guide on the side,’ but rather, the online faculty member should be seen as a model to follow” (70).
“Institutions must prioritize theological competencies ahead of pedagogical and technological competencies. By prioritize it is meant that theological anthropology provides the foundation and the alignment for both pedagogy (how and why we teach) and technology (the medium of online)” (89).
“Six characteristics that Paul seeks to model for his congregations: authoritative, exhortational, accountable, affirmatory, sacrificial, and missional” (101).
“The great leader is seen as servant first . . ., [exemplifying] ten characteristics as central to servant leaders: listening, empathy, healing, awareness, persuasion, conceptualization, foresight, stewardship, commitment to growth of people, and building community” (127–128).
“Ministerial preparation includes concern with the development of capacities—intellectual and affective, individual and corporate, ecclesial and public—that are requisite to a life of pastoral leadership” (161).
“Practices of online pedagogy should, at their best, train students to understand and to value their places of ministry . . ., specifically, the place of the local church” (184). ❖
