St Francis Magazine Nr. 2 Vol.
III (September 2007)
Discipling and Training for Muslim background Believers
Part 1: A Growing Need
Edward Evans, MA1
1 INTRODUCTION
This paper argues that, with the growing
number of Muslims turning to Christ
worldwide, there is an urgent need to develop
appropriate strategies for discipleship and
training. This case is briefly made from five
perspectives. The paper further argues that
if ‘discipling’ means helping a new believer
become secure in his or her Christian identity,
and ‘training’ means to equip that person for
active Christian service, these two processes
overlap and should not be considered in
isolation. It questions whether residential
‘training by extraction’ is adequate or even
appropriate to meet the spectrum of discipling-
i
training needs and suggests that priority should
c
be given to ‘training in context’ through locally
n
based models, with the potential for blended
a
learning as appropriate.
Fr
The sequal to this paper will focus on some
educational factors affecting the design of
t
discipling-training programmes for (and with)
S
MBBs in their local contexts.
2 A GROWING NEED
Muslims are turning to Christ in greater
numbers than ever before in history. This is no
great claim; compared with a conversion rate of
almost zero over 1400 years; several countries
have only a few dozen of these ‘Muslim
background believers’ (MBBs being the widely
used term) but in other places they number
St Francis Magazine is published by Interserve and Arab Vision
www.stfrancismagazine.info - www.interserve.org - www.arabvision.org
hundreds or thousands, with over 10,000 in at
least four countries, and possibly more than
100,000 in a further two countries.2 There is
no sign of this trend abating, despite the present
anti-western feeling in much of the Islamic
world.
e
What is causing this trend? Missionaries
in
would attribute it to God’s Spirit at work in
z
response to prayer and sacrifice over decades
a
and to the increased quantity and creativity
g
of Muslim-directed evangelism in recent
a
years.3 Sociologists would point to the ways in
which globalisation (acting especially through
M
urbanisation and information technology) has
s
offered people worldwide a greater freedom of
religious choice than before. Individuals today
are no longer bound to follow their parents’
religion. Rather, they may shop around in the
world supermarket of religious ideas and are
choosing to do so in increasing numbers.4
Either way, the fact remains: growing numbers
of Muslim background ‘followers of Jesus’
are taking their place alongside the traditional
Christian minorities found in most Muslim
nations, while in a few cases they form the only
indigenous Christians. As these individuals
coalesce into groups, and they in turn become
communities in the second generation, a
new form of religious pluralism is starting to
emerge.5
With these new trends, challenging new
questions are being raised. A veteran
missionary writes:
1
 St Francis Magazine Nr. 2 Vol. III (September 2007)
When I first started relating to Muslims and studying
Islam, the major question among Evangelical Christians
with a heart for the Islamic world was, “Can Muslims
really come to the Lord?” ... Today, after almost 40
years, the relevant question is, “How does a Muslim
background believer grow in Christ?”6
Ziya Meral asks the same question. Citing
his own experience in an MBB church, he
considers the three most important factors to be
“a relevant theology, the conscious integration
of the new believers and a holistic discipleship
strategy”.7
The focus of this paper is on the third of these
factors only.
3 DISCIPLING AND TRAINING – WHY
IS IT NEEDED?
3.1 What is ‘Discipling’?
A ‘holistic discipleship strategy’, to develop
Meral’s phrase, may be defined in different
i s
ways. One approach is to seek balanced growth
c
in knowledge of God’s word, skills in Christian
service and Christ-like character. Another is to
n
a
focus on a believer’s growth in confidence and
r
competence. In either case, a key aim in the
F
early stages is to help an MBB become secure in
his or her Christian identity, grounded in Christ
t
and relating to other believers. Increasingly
S
as a believer matures, the sphere of Christian
service will expand: from his or her immediate
family and workplace (including witness to
unbelievers), to the local fellowship of believers,
to greater leadership responsibility.
In this paper I use the term ‘discipling’ for
the early stages of helping a new believer,
and ‘training’ for the later stages of equipping
that person for active Christian service. But
these should not be seen as separate watertight
categories. Rather, a ‘discipling’ emphasis
St Francis Magazine is published by Interserve and Arab Vision
www.stfrancismagazine.info - www.interserve.org - www.arabvision.org
(focussing on character and relationships) will
persist throughout any well-designed ‘training’
programme. I believe that schemes for
equipping MBBs in their local context should
help them move seamlessly through these stages
of Christian maturity:
new believer active servant of God godly leader
But why is discipling and training so important
for the emerging Muslim background
churches?
e
A strong case may be made from several
perspectives:
in
z
a
3.2 Different Perspectives
g
3.2.1 A pastoral perspective
a
Many have expressed concern about the
relatively high proportion of MBBs who fail to
M
grow to Christian maturity:
We Christians are good at doing two things. We are
good at taking risks to bring Arabs into the kingdom of
God. And we are good at losing them back to their old
ways through lack of discipling. (a Jordanian pastor)8
Probably less than half of the men [I] discipled in North
Africa are still active Christians. (a Canadian church
planter)9
On many occasions Muslim converts go back to
Islam... because of the hard pressure and situation they
encounter in Christianity. (a Ugandan MBB) 10
Not a small portion of converts from Islam give up
their new faith within the first two years of their initial
decisions... In most of the cases, it is simply a decision
to leave the local church and cut away relationships with
other Christians... Some return back to Islam with a
more developed zeal... some to a quiet life which keeps
their religious convictions to themselves. (a Turkish
MBB)11
From a pastoral perspective it is only fair to
those who have given up so much for Christ, to
2
 St Francis Magazine Nr. 2 Vol. III (September 2007)
provide the support they need to continue with
Him. A consultation in 1997 on ‘Issues of Care
and Nurture’ identified a wide range of pastoral
issues facing Muslim background believers.
The report offers illuminating case studies and
much wise advice.12 Appropriate discipling-
and-training, while not able to supply the total
pastoral support needed, forms an important
part of it.
3.2.2 A sociological perspective
Turkish theologian and sociologist Ziya Meral,
himself an MBB, describes the loss of identity
frequently experienced by Muslims after
turning to Christ:
Most of the guidelines in life, from what to wear, to
what to eat are replaced with a confusing “freedom
in Christ”. The new convert, devoid of any religious
rituals and regulations, often feels lost and seeks to
find practices like quiet times to cope with that feeling.
But this anomic state is much more complicated than
merely not knowing how to operate under a new
system. Conversion from Islam equals a break away
i
from the society... By leaving Islam, the convert loses
c
his identity totally in relation to his local community...
n
a confusing and emotionally draining state.... A strong
a
sense of shame is present in most of them due to the
r
social pressure that labels them as enemies and betrayers
of their nation.13
F
It is this loss of life’s structures and social
t
identity which Meral describes as ‘anomy’ or
S
‘a break from the “taken for granted nomos”.14
He derives the word ‘anomy’ from sociologist
of religion Peter Berger, who considers that
society is ‘the guardian of order and meaning’
which is why ‘radical separation from the social
world, or anomy, constitutes such a powerful
threat to the individual.’15
Many researchers16 confirm that loss of
social identity is a central issue for Muslim
background believers – and all the more so
because most Muslim cultures are collective
St Francis Magazine is published by Interserve and Arab Vision
www.stfrancismagazine.info - www.interserve.org - www.arabvision.org
rather than individualised. From a sociological
perspective, then, it is vital that the discipling
process take seriously the task of helping
new MBBs become settled and stable in their
identity.
3.2.3 An educational perspective
How does educational theory relate to the
formation17, loss and subsequent realignment
of an individual’s identity? For this is what
happens when an adult Muslim becomes a
Christian. His religious formation had begun
at birth, from the moment the shahada was
e
first whispered in his ears. It continued on
in
his mother’s lap and in Qur’anic classes at
z
the madrassa. Society, culture and media
a
combined to reinforce this strong identity as he
g
moved on into adulthood.
a
But, turning to Christ, he or she experiences a
radical dislocation of worldview and a crisis of
M
identity. What happens next? As one report on
s
MBBs put it:
Having no identity can be a positive part of the process
of moving from one identity to another; the danger is in
being trapped in a void.18
It is the task of Christian educators, among
others, to help an MBB make that transition
‘out of the void’ into her new selfhood: to
reorient her identity, explore the doctrines of
her new faith, participate in its responsibilities
and renegotiate her social relationships with
both old and new communities.
It does not end there. The challenge of
discipleship, for all followers of Jesus not just
MBBs, is to keep making progress towards the
goal of Christian maturity. From an educational
perspective, this means growth in three
domains: ‘cognitive’ (the realm of knowledge,
or what we know), ‘behavioural’ (our skills, or
what we are able to do), and ‘affective’ (attitude
3
 St Francis Magazine Nr. 2 Vol. III (September 2007)
and character, or who we are).19 Experience has
taught disciplers that ‘cognitive’ teaching on its
own will not bring about Christian maturity
unless a believer’s core worldview is changed
by Christ at the ‘affective level’.20 All three
educational domains remain important as one
moves along the spectrum from discipling of
new believers to training of leaders.21
3.2.4 A biblical perspective
The biblical mandate is clear. Christ’s one
direct command in Matthew 28:19-20 was
to ‘disciple’ (in the Greek text, ‘going’,
‘baptizing’ and ‘teaching’ are merely supporting
participles).22 According to 2 Timothy 2:2
disciples should go on to become disciplers
while Ephesians 4:11-12 makes it clear that, far
from being the preserve of one multi-talented
supremo leading each local church, ‘ministry’
should be for all its members. Therefore
ministry training should be for all its members
also - to equip ‘all God’s people for works of
i
service’.
This breaks down any artificial separation
between discipling and training. A discipling-
n c
r a
training continuum is more biblical. As one
training programme among$VLDQ MBBs put
F
it, ‘our vision is for every believer a student, and
t
every student a worker for Jesus’.23
S
3.2.5 A missiological perspective
Missiologists have tended to take a pragmatic
approach to church-planting. ‘What works
most quickly and easily?’ often seems to be
the underlying question. While recognising
some valid insights of the ‘homogeneous unit
principle’ and ‘insider movements’, I believe
that some proponents have been tempted
to take short-cuts which may, in the second
generation, bring budding people movements
grinding to a halt. If today’s believers fail
St Francis Magazine is published by Interserve and Arab Vision
www.stfrancismagazine.info - www.interserve.org - www.arabvision.org
to develop to their full potential in Christ
their children will end up with a sub-culture
and lifestyle, not to mention a syncretistic
theology24, which will actually become a
hindrance rather than a help to reaching their
nations.
Put more positively, solid Christian character, a
flourishing ‘every member ministry’ and well-
taught godly leadership will provide the best
hope for today’s small Muslim background
fellowships to keep a good reputation and
attractive witness among their watching Muslim
e
neighbours. Discipling and training matter
in
greatly not only for the emerging Muslim
background church but also for its future
z
health. Missiologists ignore this at their peril.
a
g
a
4 CAN RESIDENTIAL TRAINING MEET
THIS NEED?
M
As Muslims start coming to Christ in a country,
s
the first response of expatriate workers has
frequently been, “We need to train leaders, so
let’s establish a residential Bible college”. Yet,
experience of such experiments in different
countries over several years is leading more and
more people to conclude that this is not the
answer. Experience shows that:
• MBB students in theological institutions are
often young in years and young in the faith;
their character and commitment to Christian
service have not been properly tested, and
they have not yet proved themselves in a
secular job;
• They have been sent to the college through
expatriate patronage rather than through the
endorsement of indigenous churches;
• Residential training has extracted them from
their natural context of family, workplace and
community;
4
 St Francis Magazine Nr. 2 Vol. III (September 2007)
• It has severely restricted the number of
believers who can benefit from ministry
training;
• It has perpetuated the message that ‘ministry’
needs to be paid and full-time;
• It has induced ongoing financial dependency
by students, not only for study scholarships
but also for continued ministry stipend as
graduates;
• It requires a continued supply of (typically
expatriate) teachers and finance;
• Training methods and curricula have too
often been simply transposed from the West;
• And, in many Muslim countries, it is simply
not permitted to set up a formal residential
Bible college anyway. This results in sending
students overseas which only increases the
dislocation. Where colleges are located in
relatively affluent countries, many graduates
have failed to return to minister in their home
i
countries.
c
These are not isolated cases. Many such
n
a
examples could be cited.25 In 2001 an important
r
consultation of leading MBBs and experienced
F
expatriates concluded that:
t
Discipleship should happen locally if at all possible, as
S
discipleship from outside the community or cultural
context can cause harm and even lead to extraction...
Before appointing leaders, the church must know the
candidate for leadership personally, and have seen their
spiritual maturity and character proven within the
community of believers... Leaders should not be put in
position prematurely.26
Residential Bible colleges will always have their
place - for appropriate training of appropriately
selected leaders at an appropriate point in their
ministry. But I argue that they are inappropriate
as a means of discipling new followers of
Christ, and are anyway inadequate to meet
St Francis Magazine is published by Interserve and Arab Vision
www.stfrancismagazine.info - www.interserve.org - www.arabvision.org
the scale of the need. For this, as well as to
equip maturing believers for active service in
their own contexts, there is an urgent need for
alternative models.
5 HOW TO EQUIP MBBS WITHIN
THEIR OWN CONTEXTS?
5.1 ‘In context’ Alternatives to Residential
Training
Many such approaches are available, and may
include any strategy which equips MBBs in a
e
systematic way but without displacing them
in
from their normal jobs and communities. This
is not the same as ‘distance learning’, and indeed
z
a
relational and interactive methods are much
g
more effective than those which rely purely on
a
print or electronic media.
Generally, discipling methods (to establish a new
M
believer) are quite dispersed, informal, and
s
often individualised with a mentor - especially
where security is an issue. A number of
discipleship courses are available designed for
MBBs in different countries.27
Training methods (to equip a maturing believer
for active service) are typically more structured,
in a group, with accountability and some form
of wider recognition. In short-term residential
programmes, students come together for
1-2 weeks at a time to learn from teachers
and interact together, or sometimes for one
weekend a month.
Alternatively there is WKHFODVVLF
TEE28 method combining self studyFRXUVHV
with tutor-led group discussion as used
in Pakistan, Bangladesh and the Arab world.
A variation is to use audio-visual materials,
combined with discussion groups. This is being
tried by Elam Ministries for Iran & Iranian
diaspora and also by radio for some parts of
5
 St Francis Magazine Nr. 2 Vol. III (September 2007)
Central Asia, etc. These different strategies
each have their advantages and disadvantages.
It is important to keep the ‘discipling’ element
central in terms of forming Christ-like
character, even at higher levels of ‘training’. It
should never be displaced by purely cognitive
learning.
5.2 Church based Discipling and Training
The local church is the natural context for
discipling, and ideally would be for ministry
training also, but this is dependent on its stage
of development and the resources available.
There is also value in bringing trainees together
from time to time for mutual encouragement
and for the sharing of centralised resources such
as qualified teachers, libraries and so on. Elam
Ministries (in addition to its methods described
above), is developing such a programme for
Iranian Christians in Britain.
5.3 Blended Training
i
It is possible to envisage a blend of different
c
methods at different stages, such as:
n
Grass-roots Discipling for all new believers
r a
[non-formal and relational, 1:1 or in groups, laying
foundations and drawing MBBs into committed fellowship]
t F
S
Basic Equipping for Christian service
[church based using interactive methods and testing students’
motivation and gifting through their unpaid works of service]
Further Training for selected local Leaders
[combining TEE and short residential programmes with a
proper training structure, accountability and supervised ministry]
Higher Training for senior Leaders
[probably residential and only for those
proven and recommended by their sending congregations]
St Francis Magazine is published by Interserve and Arab Vision
www.stfrancismagazine.info - www.interserve.org - www.arabvision.org
6 CRITERIA TO DEVELOP
DISCIPLING-TRAINING
PROGRAMMES ‘IN CONTEXT’
Part 2 of this paper will describe a grass-roots
discipling-training programme currently being
developed in a country which may be called
‘Watan’.29 There, disciplers have proposed
the seven criteria listed below for developing
curriculum content and method:
6.1 Relevant to the local context
The training should relate to the religious,
e
social and educational background of local
in
MBBs and use idiom, parable and stories in
ways which make them feel ‘this is written for
z
us’. Teaching should be relevant to their daily
a
lives and the issues they face.
g
a
6.2 Rooted in scripture.
Teaching should be faithful to the Bible, not
M
merely using proof-texts to support topics, but
s
equipping believers to understand scripture
chronologically and to study it inductively.
Content should be evangelical but without
denominational bias.
6.3 Rounded
This means, seeking all-round growth in
knowledge, character and skills. Measurable
objectives should be specified for what students
should know, be, and be able to do as a result of
completing the course.
6.4. Relational
Neither books nor electronic media can make
disciples. Only disciples can make disciples, for
‘one oil lamp lights another’. So any training
course must involve interaction with a human
mentor, either 1:1 or in a group.
6
 St Francis Magazine Nr. 2 Vol. III (September 2007)
6.5 Responsive
Students should not be bombarded with
one-way information (whether written or
oral) but should constantly interact with it,
demonstrating their understanding and applying
it to their own lives. Courses should be user-
friendly, interesting, and short enough to be
managed by busy adults.
6.6 Regular
While at the early stages discipling is frequently
informal and irregular, more consistent growth
will occur when students take part in a regular
programme including scheduled meetings and
practical assignments.
6.7 Reproducible
The programme should equip MBBs with
tools and training by which they themselves
can equip others, who will equip others in
turn. Any training scheme which depends on a
foreign expert will stop at the first generation.
i
c
I suggest that these criteria provide a useful
yardstick by which to measure existing
n
a
programmes and a wise guideline for
r
developing new ones. They will be elaborated
F
in the paper Discipling and Training for
“Muslim background Believers, Part 2.”
t
S
ENDNOTES
1 11
This is a pseudonym. The author has been involved
with Muslims and Muslim background believers for
25 years, in several countries but especially Pakistan,
alongside his work in equipping national Christians
through ‘theological education by extension’. He is
grateful to MBBs and discipler-trainers in Algeria,
Tunisia, Egypt, Uganda, Jordan, Turkey, Iraq, Iran,
Afghanistan, Uzbekistan, Kyrgyzstan, Pakistan, India,
Bangladesh and the Arabian peninsula for their advice
and mentoring, which is reflected in this paper.
2
Estimates vary greatly, with wild exaggeration in some
parts of the media, whether through triumphalism
St Francis Magazine is published by Interserve and Arab Vision
www.stfrancismagazine.info - www.interserve.org - www.arabvision.org
from Christians or scaremongering by Muslims. More
accurate figures will hopefully be forthcoming from
proceedings of the ‘Fruitful Practices’ consultation which
took place in March 2007.
3
See the work coming out of Fuller Seminary and
Dudley Woodberry’s research questions on why Muslims
are turning to Christ. Also the 2004 ‘Coming to Faith’
consultation, whose papers were published in David
Greenlee (ed.), From the Straight Path to the Narrow Way:
Journeys of Faith (USA: Authentic Media, 2006).
4
French Jesuit Gaudel comments “The days of closed,
homogeneous, unchanging societies are rapidly going
and they will not come back... Social conformism will
no longer suffice to deal with the great questions of life
... every human being has to make his own choice by
e
himself, or herself ” (Jean-Marie Gaudel, They Come
From Islam (UK: Monarch, 1998 [translated from Appeles
in
par le Christ,1991] p. 226.) Of course this individuated
z
choice is leading Muslims not only to Christianity, but
also to atheism on the one hand (even where they remain
a
culturally Muslim), or to a strengthened Islamic identity
g
on the other (where young people opt for a more self-
a
consciously Islamic expression of faith than their parents’
traditional practices). ‘Ibn Warraq’writes on the first of
M
these trends, Olivier Roy on the second.
6
Ray Register, ‘Discipling Middle Eastern Believers’
s
(available electronically from the author of this paper,
2004), p.2.
7
Ziya Meral, ‘Conversion and Apostasy; A Sociological
Perspective’ (available electronically, from the author of
this paper)
8
Quoted anonymously on www.thebiblechannel.org
9
Don Little, email communication with the author,
February 2007.
10
David (pseudonym), ‘Issues to consider when a
Muslim becomes a Christian’ (seminar at the World
Vision Conference, 22 November 2003), p.1. (available
electronically, from the author of this paper)
Ziya Meral, p.1. This opinion is echoed by the
author’s experience in Pakistan who had the privilege
to make close friends with believers from Muslim
backgrounds and learned much from them. Few if any
have returned to become convinced Muslims; some
have settled for a ‘quiet life’ by remaining outwardly
Muslim and embedded in Muslim culture; others limp
along in the ‘no-mans land’ between two communities;
few are strongly committed to local Pakistani churches.
Some believers have emerged as Christian leaders. Most
7
 St Francis Magazine Nr. 2 Vol. III (September 2007)
attempts to form MBB fellowships have failed. For
a more complete analysis refer to 7LP*UHHQ
V MA approach had failed to recognise core issues of unchanged
dissertation, Factors Affecting Attitudes to Apostasy in Pakistan
(for University of London, 1998).
12
Crescent Consultants, ‘Issues of Care and Nurture’,
Care Consultation, August 1997 (available electronically,
from the author of this paper)
13
Ziya Meral, p.2.
14
Nomos being a Greek word for ‘law’ or ‘principle’.
15
Berger, The Social Reality of Religion, p. 31, quoted in
Ziya Meral, p. 2
16
Hence the title given by Seppo Syrjanen to his
research on Pakistani MBBs - In Search of Meaning and
Identity: Conversion to Christianity in Pakistani Muslim
Culture (Helsinki: Finnish Society for Missiology and
Ecumenics,1987). Len Bartlotti (personal conversation,
2006) suggests that MBBs frequently cope with this
dislocation by maintaining a choice of alternative
‘identities’, like a set of different credit cards in one’s
wallet, to be selected as appropriate as they move between
the different social contexts of home, Muslim friends,
Christian community etc.
17
Fowler’s theory of faith development has been
especially influential. For a description and critique of
this, see Perry Shaw, The Art of Teaching (Jordan: degree
level course of the Program for Theological Education by
i
Extension, 2004), week 4. But Fowler assumes that faith
c
maintains a steady progression through the stages of life,
not the dislocation experienced by a convert in adulthood.
n
18
Faith in the Fire Consultation, 2001, p..1
a
19
Terminology varies and different alternatives have
r
been proposed for a fourth ‘domain’. Taking Christian
F
educators in the Muslim world, Paul Burgess (in
Pakistan), suggests this fourth domain should be
t
‘sapiential’, to do with our understanding and mature
S
wisdom; Richard Hart (in Jordan) considers ‘emotion’ to
be important enough to be separated from the affective
realm as a fourth domain; Perry Shaw (in Lebanon)
argues for ‘dispositional learning’, or the gradual
spiritual transformation which brings our will into line
with God’s will, and our lives to Christian maturity.
Perry Shaw’s course The Art of Learning draws on and
helpfully summarises the work of secular and Christian
educationalists.
20
An expatriate involved in discipling around 100
Muslim background believers in Egypt over many years
was frustrated by their lack of progress in Christian
St Francis Magazine is published by Interserve and Arab Vision
www.stfrancismagazine.info - www.interserve.org - www.arabvision.org
character. He concluded that his whole educational
worldview. He wrote a series of Bible studies to tackle
these issues.
21
To cite an example of one Muslim background believer,
call him Ashraf. He has been Christ’s follower for many
years. He has completed no less than twenty theological
courses by extension and earned his diploma in ministry.
Nevertheless after all that, he still could not be depended
on. He would promise to turn up to a meeting and
never appear, he took loans and failed to repay them. It is
therefore to be concluded that his course of study, while
equipping Ashraf in the realms of knowledge and to
some extent skills, has made little difference in the area of
character.
e
22
Matthew 28:19-20.
in
23
Reported by Michael Huggins, personal conversation.
24
See for example Bill Nikides, ‘Special Translations
z
of the Bible for Muslims? Contemporary Trends
a
in Evangelical Missions’ (published on www.
g
stfrancismagazine.info, March 2006 issue)
25
a
The names of specific institutions have been withheld
but seminaries in Moldova and Kyrgyzstan take MBB
students as young as 18 years of age for training as
M
pastors. An institution in Turkey had major problems
s
with character failure of students. An Afghan who
left a good job to attend seminary in Tajikistan said ‘it
was the worst decision I ever made’. The Middle East
Association for Theological Education, after conducting a
thorough survey in 2003 of training needs and provision
throughout the Middle East and North Africa, concluded
that most theological training resources are concentrated
in countries where the Christian population is in
decline, while the training need is greatest in places of
rapid growth such as Algeria and Sudan. Rather than
continuing the expensive and dislocating process of
bringing Algerian or Sudanese students to institutions in
Lebanon or Jordan, it advocated the transfer of resources
to strengthen in-country training.
26
Summary report of ‘Faith in the Fire Consultation’,
2001.
27
Available from the author electronically at www.
stfranciusmagazine.info
28
Theological Education by Extension, an approach
developed in Latin America in the 1960s and now used
widely.
29
‘Watan’ is a pseudonym.
8