In Building the Whole Church, Jessy Jaison masterfully describes contemporary challenges in theological education. She envisions a collaboration between formal theological education (FTE) and non-formal theological education (NFTE) that serves churches. Characteristics of NFTE include theological training that is structured but does not offer a degree nor require students to hold a degree to participate in the training. An example of this in the United States might be Bible Study Fellowship (BSF). Jaison uses a qualitative research methodology to gather data from a vast body of educators in South Asia (Sri Lanka, Bangladesh, Nepal, and India) to shed light on the challenges, attitudes, and possible solutions.

This research is a new edition to a series of books from the International Council of Evangelical Theological Educators (ICETE) and Jaison’s second contribution. Her decades of teaching experience at the seminary level in India qualify her to write on this subject, which she does with care and relevance.

As the center of gravity in Christianity shifts, some changes must be considered to meet this shift’s demands. There is a need for fresh ideas and avenues to re-envision theological education that help sustain the church’s mission, and Jaison speaks directly into that space. Jaison states, “For theological education to sustain its relevance and effectiveness in a fast-changing world, this study proposes an essential revitalization through a church-focused collaboration of training practices” (p. 2). She proposes a closer and more developed collaboration between FTE and NFTE as a remedy for the weaknesses of both.

Chapter 1 describes the current challenges of theological education in broad terms. The shift in the center of gravity that Christianity is experiencing is related to globalization (p. 26), and the growth of Christianity in the majority world is a central factor in the need to re-envision how theological education can better serve the church. The need to focus on the mission of the church is a pressing matter in this equation. Other factors, such as contextual sensitivities, digital technology, and new learning models—especially after the COVID pandemic—are also among the factors that need to be addressed in FTE (p. 32). One reason NFTEs are growing while FTEs face enrollment challenges could be the less demanding entrance bar and lower restrictions placed on students. Jaison proposes that academically strong but shrinking FTE institutions collaborate with the more flexible, growing NFTE programs to ensure a more sustainable and effective future for global theological education.

Chapter 2 explores the challenges of FTE and NFTE, including NFTE’s lack of standards and FTE’s struggle to stay connected and relevant to the church’s mission. In addition, it investigates gaps and tensions between the two forms of education. This highlights the need for forums where these gaps and tensions can be discussed.

In chapter 3, Jaison describes her research methodology. In chapter 4, she provides her research findings and problem analysis. Through various listening platforms, she gathers a plethora of helpful information to understand how theological education trainers, faculty, strategists, and other practitioners articulate the possibility of FTE and NFTE collaboration. She gathered data from roughly fifty individuals and a focus group. The data reveals an overall optimistic view toward collaboration between FTE and NFTE.

Chapter 5 deals with the issue of quality assurance, which is mainly directed at NFTE but also has FTE in view. Chapter 6 then proposes some possible ways forward with collaboration toward a better future, recognizing the unique contributions of FTE and NFTE, with the church’s mission in view. She proposes the Regional Training Hub as a means for possible future collaboration. The goal of the Regional Training Hub is to be a bridge between theological education and the church through regional hubs that provide personnel to help build, strengthen, and maintain this connection.

The level of detail covered in Jaison’s research provides the reader with a wealth of information about the subject matter. Her use of a qualitative methodology enables the local voices of those in the theological education trenches to do much of the talking while also providing expert analysis of the topic.

After reading the book, one question that lingered in my mind was what role denominations play in the collaborative effort. Are denominations an unavoidable nuisance, or can their resources be well-leveraged in a collaborative manner? I expect the answer to this question could merit an entirely new addition to the ICETE series. However, little was mentioned about approaching this tricky but necessary discussion regarding collaborating FTE with NFTE. Jaison’s descriptions of collaboration toward the end of chapter 5 and on into chapter 6 are beautiful and captivating. To realize true collaboration, denominational distinctions and issues must be recognized as more than a bothersome gadfly dividing us. How do we do this in a respectful, irenic way?

In the end, Jaison answers many critical and highly relevant questions with tremendous grace, insight, and agility. We do well to hope and pray that the picture of collaboration she is painting, where Jesus’s prayer for unity (John 17:20–23) manifests itself in theological education and mission, will come closer to being realized.