In Christian circles, our primary model of mentoring is an apprenticeship model. This is the model we see Jesus using, of an experienced teacher gathering inexperienced learners, who soak up knowledge and skills. It involves long periods of time together, watching the teacher in different situations and reacting to different stimuli, and then having the opportunity to make decisions in those same situations. In the past, it was common practice for a mentor to welcome eager learners to actually physically live with him (it was usually a man), so that they could see the mentor live out his faith 24/7. Jonathan Edwards is a famous example of this mindset, which was prevalent up until the last century (see this wonderful talk by Ridley College’s Rhys Bezzant).
This apprenticeship model may still be the ideal in many contexts, for example in full-time residential theological colleges where there is opportunity for students to live in community and faculty to mentor students one-on-one. But even in theological colleges an experience of this sort is becoming the exception rather than the norm, in the face of the modern pressures of housing prices, education expenses, and the busier lives of students.
The pressure for change comes not just from economic forces; it is also a result of a transformation in our understanding of how people learn. Rather than fighting these forces for change, or mourning for the glory days, we need to explore whether other modes of mentoring may, in some contexts, actually result in better-formed young Christians, particularly future leaders, prepared to face the modern challenges of faith.
Other Models of Mentoring
Churches and Christian organisations are not the only communities in which mentoring is practised and changing paradigms of mentoringare being explored. In the world of business, a widely-respected mentoring guide is provided by Lois Zachary. The core philosophy behind Zachary’s model is a learning, rather than an apprentice, model. The elements of the Learning-Centred Mentoring Paradigm are:
- Reciprocity and mutuality: mentoring is value-added for both.
- Learning: with the mentor as a facilitator.
- Relationship: recognition that strong relationships motivate, inspire and support mentoring.
- Partnership: mutual respect and trust.
- Collaboration: build together, share knowledge, have consensus, and actively work together to share goals.
- Mutually-defined goals: need to clarify and articulate learning goals.
- Development: focus on promoting the recipient’s development and growth (Zachary, The Mentor’s Guide: Facilitating Effective Learning Relationships,
3–4).
This marks a significant change, with a mentor no longer seen as sole authority and the main source of content. Instead the mentor becomes a facilitator of the mentoring process, recognising when someone else might be better suited to teach or coach the person being mentored in a new role.
The person being mentored becomes much more active in the learning process, helping to identify areas of need. In fact, there is benefit in them joining with others in the learning process, engaging in peer or group mentoring sessions.
Rather than an open-ended relationship, the mentoring continues as long as both are stimulated and engaged in the learning process. Engagement may also impact the frequency of contact, with frequent contact when there is a need, and less intensive mentoring at others. Reconsidering the context of mentoring means accepting that face-to-face meetings, while preferable, may not always be possible if the best mentor for the learning experience is unavailable due to geography or time constraints.
In previous mentoring models, the mentor was primarily valued for their knowledge and understanding. With the increasing access to information, what people are looking for is the ability to discern, reflect and apply knowledge and understanding. Mentors are prized much more for their skills in decision-making, understanding people and managing change, interpreting the cultural milieu and applying the accumulated wisdom of the past to the newly-emerging issues of the present.
A Biblical Basis for Different Styles of Mentoring
All practical wisdom needs to be tested biblically, and should never be uncritically absorbed and appropriated by the church. Nevertheless, it is worth reflecting on the extent to which at least some elements of Zachary’s model resemble aspects of the mentoring modelled by Paul, according to the glimpses of it that we see within the New Testament. Through his pastoral letters he mentored at a distance, in response to specific issues identified, with a great deal of focus on application.
Paul’s first letter to Timothy, for example, starts with some clear practical wisdom on dealing with false teachers, applying gospel truth to the specific context that Timothy is facing (1 Tim 1:3–11). It includes several passages of personal encouragement (for example, 1 Tim 1:18–19, 4:11–16). There is practical instruction for worship and appointing leaders to build up the church, again addressing the specific needs of Timothy’s congregation (1 Tim 2:1–15, 3:1–13, 5:1–21). It ends with some personal comments for Timothy (1 Tim 5:22–25).
The rapid expansion of churches planted by those Paul mentored, keeping in step with the Spirit as he exhorted (Gal 5:25), demonstrates the effectiveness of Paul’s mentoring, even at a distance, and tailored for the individuals.
It would be a great loss if churches, theological colleges and other Christian organisations did not continue the wonderful tradition of mentoring established in the Bible and continued through church history.
Image: Valentin de Boulogne, “St Paul Writing his Epistles”.
