| Original Full Text | ABSTRACT MENTORING: AN ESSENTIAL TOOL FOR DEVELOPING COMMITTED DISCIPLES AND LEADERS IN THE LIBERIA BAPTIST MISSIONARY AND EDUCATIONAL CONVENTION CHURCHES by Frederick Nyah Gbatu, Sr. Equipping the younger generation through effective Christian mentoring is an efficient mechanism to empower, disciple, and reproduce leaders. Liberian Baptists are characteristically convinced of the importance of mentoring. The purpose of this study was to evaluate the change in the knowledge, attitude, and behavior, regarding mentoring Christian youths within three Baptist Churches in Duport Road Community, Paynesville, Montserrado region as a result of participating in a Christian mentoring training. Thirty participants, a diverse group of lay leaders comprising of nine mentors and twenty mentees were selected for the mentoring training. The project utilized quantitative and qualitative research designs. It was revealed during the training that mentoring remains a legitimate agency for developing godly leaders for the Church. Additionally, leadership readiness requires the commencement of early mentoring. The participants’ responses suggest that the use of biblical principles in mentoring safeguards the process of mentoring from being contaminated. Mentoring with the relentless help of the Holy Spirit is crucial for effective Christian mentoring. Further, effective Christian mentoring involves the application of mentoring principles derived from the Bible and Christian practice overtime. Mentor serving as a role model is essential to developing godly leaders. MENTORING: AN ESSENTIAL TOOL FOR DEVELOPING COMMITTED DISCIPLES AND LEADERS IN THE LIBERIA BAPTIST MISSIONARY AND EDUCATIONAL CONVENTION CHURCHES A Dissertation Presented to the Faculty of Asbury Theological Seminary In Partial Fulfillment Of the Requirements for the Degree Doctor of Ministry by Frederick Nyah Gbatu, Sr. May 2024 © 2024 Frederick Nyah Gbatu, Sr. ALL RIGHTS RESERVEDiii TABLE OF CONTENTS Page LIST OF TABLES ...............................................................................................................x LIST OF FIGURES ........................................................................................................... xi ACKNOWLEDGEMENTS .............................................................................................. xii CHAPTER 1 NATURE OF THE PROJECT ................................................................1 Overview of the Chapter .....................................................................................................1 Personal Introduction ..........................................................................................................1 Statement of the Problem ....................................................................................................3 Purpose of the Project…………………………...….………………………………..……4 Research Questions ..............................................................................................................4 Research Question #1 ..........................................................................................................5 Research Question #2 ..........................................................................................................5 Research Question #3 ..........................................................................................................5 Rationale for the Project ......................................................................................................5 Definition of Key Terms .....................................................................................................7 Delimitations .......................................................................................................................8 Review of Relevant Literature .............................................................................................8 Research Methodology .....................................................................................................10 Type of Research ..............................................................................................................11 Participants ……………………………………............................................................11 Instrumentation .................................................................................................................11 Data Collection .................................................................................................................11 iv Data Analysis ....................................................................................................................12 Generalizability .................................................................................................................12 Project Overview ..............................................................................................................13 CHAPTER 2 LITERATURE REVIEW FOR THE PROJECT .................................14 Overview of the Chapter ....................................................................................................14 Biblical Foundations ..........................................................................................................14 Models of Mentoring in the Old Testament .......................................................................17 Early Storyline ...........................................................................................18 Abraham-Lot ..................................................................................18 Jethro-Moses ..................................................................................19 Moses-Joshua .................................................................................19 Moses-Caleb ..................................................................................21 Eli-Samuel......................................................................................22 Samuel-Saul ..................................................................................23 David-Jonathan ..............................................................................24 Naomi-Ruth....................................................................................25 Prophetic Tradition Storyline …………………..……………………......25 Elijah-Elisha ...................................................................................25 Royal Figures Storyline......................................................................…...26 Hushai-Ahithooophel …...……………………………………… 26 David-Solomon ..............................................................................26 Mordecai-Esther .............................................................................27 Wisdom Tradition Storyline ......................................................................28 v Model of Mentoring in the New Testament .......................................................................29 Jesus Method of Mentoring .........................................................................30 Adapting Jesus Mentor-Mentee Relationship .............................................30 Barnabas-Paul ..............................................................................................33 Priscilla and Aquila-Apollos .......................................................................34 Paul and His Letters ....................................................................................34 Paul and His Companions …... ...................................................................35 Paul-Timothy ...............................................................................................35 Paul Empowers Timothy for Success ..........................................................39 Paul-Titus ....................................................................................................40 Paul-Philemon .............................................................................................41 Theological Foundations.................................................................................................42 Mentoring from the Biblical View of Creation .......................................................44 Mentoring from the Biblical View of the Fall .........................................................46 Mentoring from the Biblical view of Redemption ..................................................47 The Trinity of God ..................................................................................................47 The Role of God the Father in Mentoring ...............................................................48 The Role of Jesus Christ in Mentoring ……………………….………………….49 Jesus Christ Principles of Mentoring …………………………..............................51 The History of Pneumatology .................................................................................53 The Role of the Holy Spirit in Mentoring ...............................................................54 Spiritual Mentoring .................................................................................................55 vi Historical Foundations .......................................................................................................57 Tracing Mentoring to Odysseus .................................................................55 Mentoring in Post Reformation Christianity..............................................58 Jonathan Edward Mentoring Examples .....................................................58 John and Charles Wesley’s Mentoring Influence ......................................59 George Whitefield and the Wesley’s Mentoring Influence .....................60 Mentoring and Learning Theory ........................................................................................60 Learning Style and the four basic learning styles ..................................................64 Principle of Mentoring …………… ................…………………………………..66 Principle of Teaching ............................................................................................66 Principle of Relationship........................................................................................66 Principle of Confidentiality ...................................................................................67 Principle of Counseling..........................................................................................68 Principle of Modeling ............................................................................................69 Principle of Concentrating on the Few ..................................................................69 Principle of Written Correspondence .....................................................................70 Mentoring with the Holy Spirit ..............................................................................70 Purposive Spiritual Mentoring ...............................................................................72 Research Design Literature ...............................................................................................73 Summary of Literature ......................................................................................................71 vii CHAPTER 3 RESEARCH METHODOLOGY FOR THE PROJECT .....................76 Overview of the Project .....................................................................................................76 Nature and Purpose of the Project .....................................................................................76 Research Questions ............................................................................................................76 Research Question #1 ............................................................................................77 Research Question #2 ............................................................................................77 Research Question #3 ............................................................................................77 Ministry Context(s) ............................................................................................................78 Participants ........................................................................................................................81 Criteria for Selection .............................................................................................81 Description of Participants ...............................................................................................82 Ethical Considerations ......................................................................................................82 Instrumentation ..................................................................................................................83 Expert Review ...................................................................................................................84 Reliability & Validity of Project Design ..........................................................................84 Data Collection ..................................................................................................................85 Data Analysis .....................................................................................................................86 CHAPTER 4 EVIDENCE FOR THE PROJECT ........................................................88 Overview of the Chapter ...................................................................................................88 Participants ........................................................................................................................88 Data Presentation ..............................................................................................................92 Research Question #1. Description of Evidence...............................................................92 Research Question #2. Description of Evidence...............................................................97 viii Research Question #3. Description of Evidence.............................................................108 Data Analysis ...................................................................................................................118 Summary of Major Findings ............................................................................................124 CHAPTER 5 LEARNING REPORT FOR THE PROJECT ....................................125 Overview of the Chapter .................................................................................................125 Major Findings .................................................................................................................125 First Finding: Mentoring Remains a Legitimate Agency for Developing Godly Leaders for the Church.........................................................................................125 Second Finding: Leadership Readiness Requires the Commencement of Early Mentoring ...............................................................................................127 Third Finding: The use of Biblical Principles in Mentoring Safeguard the Process of Mentoring from Being Contaminated ..........................................128 Fourth Finding: The Relentless Help of the Holy Spirit is Crucial for Effective Christian Mentoring ............................................................................................131 Fifth Finding: Mentoring Involves the Application of Mentoring Principles Derived from the Bible and Christian Practice Overtime for its Effectiveness ........................................................................................................134 Sixth Finding: Role Models are Essential to the Mentoring Process...................135 Ministry Implications of the Findings..............................................................................137 Limitations of the Study...................................................................................................138 Unexpected Observations ................................................................................................138 Recommendations ............................................................................................................139 Postscript .........................................................................................................................140 ix APPENDIXES ................................................................................................................142 A. Research Question #1 and Pretest Knowledge Questions ..........................................142 B. Pretest Attitude Questions ...........................................................................................143 C. Pretest Behavior Questions ........................................................................................144 D. Research Question #2 and Posttest Knowledge Questions .........................................145 E. Posttest Attitude Questions .........................................................................................146 F. Posttest Behavior Questions .......................................................................................147 G. Posttest Open-ended Questions ..................................................................................148 H. Research Question #3 and Focus Group Questions ...................................................148 I. Participants’ Interview Protocol ..................................................................................148 J. Letter of Consent to Leaders of the three Participating Churches ..............................150 K. Informed Consent for Participant ...............................................................................151 L. Participants’ Demographic Information .....................................................................153 M. Institution Letter to Asbury Theological Seminary ....................................................154 N. Mentoring Training ....................................................................................................155 WORKS CITED ..............................................................................................................168 x LIST OF TABLES Page Table 4.1. Participants’ Demographic Information ...........................................................89 Table 4.2. Participants’ Focus Group Demographic Information......................................90 Table 4.3 Participants’ Interview Demographic Information ............................................91 Table 4.4 Participants’ Pretest Knowledge Response ........................................................92 Table 4.5 Participants’ Pretest Attitude Response .............................................................94 Table 4.6 Participants’ Pretest Behavior Response ...........................................................95 Table 4.7 Participants’ Posttest Knowledge Response .....................................................98 Table 4.8 Participants’ Posttest Attitude Response ........................................................100 Table 4. 9 Participant’s Posttest Behavior Response ......................................................101 Table 4.10 Participants’ Open-ended Posttest Questions ................................................108 Table 4.11 Participants’ Interview Protocol Questions ..................................................114 xi LIST OF FIGURES Page Figure 4.1 Comparison of Responses to Pretest and Posttest Knowledge Questions..........................................................................................................................118 Figure 4.2 Comparison of Responses to Pretest and Posttest Attitude Questions ...........120 Figure 4.3 Comparison of Responses to Pretest and Posttest Behavior Questions .........122 xii ACKNOWLEDGEMENTS I wish to first acknowledge the goodness of the Almighty God for good health and strength during my study at the Asbury Theological Seminary. My sincere appreciation to the United Methodist Church through the Asbury Theological Seminary for providing me a scholarship to pursue a Doctor of Ministry Degree in Preaching and Leadership. I am so deeply obligated to the scholarship donor for this huge financial support, without which my dream would not have been possible. I am also extremely grateful to Dr. Chris Kiesling my dissertation coach, who guided me through the research process. He was definitely exceptional. Furthermore, this endeavor would not have been possible without the collective contributions of the professors at the Asbury Theological Seminary. Words cannot express my gratitude to note how impactful you were to me on this journey. To the hard working Doctor of Ministry Team at Asbury Theological Seminary, I am exceedingly grateful to you all for the support on this journey. Your professionalism and timely responses to my many inquiries were extraordinary. I am grateful to my cohort and legacy group members for the peer learning opportunities we shared on this journey. You guys are wonderful colleagues. I learned much from you. To my Pastor, Reverend Trocon W. Langford, Officers and Members of the Effort Baptist Church, I acknowledge your support and financial contribution and opportunity you created for me to exercise my stewardship in the body of Christ. I would be remiss in not mentioning my friends. To my friend, Reverend Dr. Sylvester T. Toe, thanks for the role you played. You continually pushed me to take this journey, and provided assistance. Thank you. To my friend, Reverend Thomas Wilson, I xiii appreciate your contribution and encouragement. Lastly, I would like to mention my family. To my lovely wife, Danitta Tonia Gbatu, my better half, my prayer partner, you are very special and will remain very special “till death do us part”. Thanks for always being there for me. To my children, Frederick, Jr. Rachel and Frederickson, thanks for adding zest and laughter to my life. To my Brother, Odafers S. Gbatu, my Sister Angeline Halay, and my friend Nelson Dolo, I am grateful to you for your support on this journey. This journey would not have been possible without your financial support. Gbatu 1 CHAPTER 1 NATURE OF THE PROJECT Overview of the Chapter Chapter One provides the framework for evaluating the knowledge, attitudes, and behaviors, regarding the mentoring of Christian youth within three Baptist Churches in Duport Road Community, Paynesville, Montserrado County, Liberia, West Africa. Themes for and significant contributors to the literature review are identified, as well as contextual factors of the ministry setting. Included in Chapter One are the personal introduction, the statement of the problem, the purpose statement, research questions, rationale for the project, definition of key terms, delimitation, research methodology, research type, participant descriptions, research instrument, and methods for data collection and analysis. Also included in Chapter One are the generalizability and the project overview. Personal Introduction The turning point in my life took place in 1992 when I accepted Jesus as Lord and Savior. I did not know that this beginning experience would result in a pastoral assignment today. It has always been my passion to serve in the Church, but I was never aware of the extent, dimension or scope. At my junior secondary year, a decision regarding pursing pastoral studies began to unfold. Convinced of my calling, and with the guidance and counsel of my pastor, I finally decided to study theology upon finishing senior secondary school. It took eight years for my dream of pursing pastoral studies to actualize. There was pressure from family not to seek theological studies. My parents have always advised that I study at the university instead of the seminary. After eight Gbatu 2 years of back and forth, I finally enrolled at the seminary. In fact, it was never my desire at the beginning years of Christian experience to study at the university. Those eight years prior to enrolling at the seminary in 2003 were years I wanted to satisfy my parents. The transition came when I made up my mind to pursue theological studies in 2003. On one in my family has pursued pastoral studies. But for me, there was a sense of serving my family as a priest. I sensed my passion and gifts for ministry and later discovered that the Lord would use me as an evangelist who will lead my family to the Lord. Historically, I have no experience of Christian teaching from my family background. Notwithstanding, getting to know the Lord has impacted my family. By the grace of God, I have been able to foster the Christian faith in my family. My dad and mom came to know the Lord through my spiritual guidance. Upon my graduation from seminary in 2006, I served the Lord at the Effort Baptist Church. For nine years I served as Youth Minister of the Effort Baptist Church. This was my first ministerial duty. Prior to serving as a youth minister, I served as a Sunday School Teacher and taught the youth and young adult class. This role enabled me to experience interactions with youth and to understand the nature of youth, as well as the economic, social, and political ramifications of young people. Serving as a youth pastor was a critical transitional point due to my responsibility to cater to my family. I worked as a classroom teacher and at the same time served as a youth minister on a part-time basis. During those years of my service, the youth ministry grew and many young people came to know the Lord. The number of volunteers in the Church increased because several young people dedicated their time and work in the Church. Because of Gbatu 3 the growing population of our church’s elementary, junior and senior high school, in 2009 the Trustees committee of the school through the recommendation of my Pastor offered me the opportunity to serve as Vice Principal for Instruction. The school was at a critical juncture and needed someone with passion to serve young people and lead others to spur performance. Our leadership brought sanctity to the school. Reforms were instituted. My primary desires was to ensure that students received guidance. Statement of the Problem Spirituality among Christian youth in the Montserrado region has deteriorated steadily by 30% over the past ten years (Effort Baptist Church Youth Council Report 5). In previous years, 90% of young people were zealous about studying and living the word of God. As the result of the steady decline of spiritual growth among Christian youth, teenage pregnancy, alcohol and drug addictions are prevalent among Christian youths. According to UNFPA update, Liberia had a very high teenage pregnancy rate in 2016 by age 19, three out of five girls were already mothers (United Nations Population Fund 1). In 2018, the Effort Baptist Church located in Paynesville City, Montserrado, Liberia instituted some measures to remedy the wave of spiritual decline among the youth membership by constituting a youth council to provide counseling to the youth. Despite this measure, the church still experienced a rise in the rate of female teens who became mothers (Effort Baptist Church Youth Council Report 5). The lack of youth participation in prayers led to lack of direction and discernment. There was also a decline in the number of youth who attended Bible Study. The average attendance of youth in Bible Study dropped from 65 to 46. Even though the youth population of the Church continues to increase, there is a decline in maturity among Christian youth indicated by Gbatu 4 the decisions they make regarding their spiritual growth. Now-a-days, Christian youths are not bothered about how they conduct themselves in public. Public drinking of alcohol and cohabitation are so prevalent that the practices have become a normal conduct of life, endorsed by some Christian parents. This moral decline presents a huge impediment to the influence of the gospel to the un-churched community and hinders leadership capability of potential would-be Church leaders. The visible moral decadence also implies that the faith of most Christian youths in the Baptist Churches is not ushering the life transformation to impact the society as a whole. Notwithstanding, a great opportunity exists to assist this generation of Christian youths to rediscover their God-given potential in becoming responsible disciples. There could be a swift transformation of youths if they have exemplary mentors and ministry team leaders employing the Holy Scripture to all facets of their lives through intentional mentorship. Purpose of the Project The purpose of this study was to evaluate the change in the knowledge, attitude, and behavior, regarding mentoring Christian youth within three Baptist Churches in Duport Road Community, Paynesville, Montserrado region as a result of participating in a Christian mentoring training. Research Questions The research was guided by three questions to evaluate in knowledge, attitudes, and behaviors of the Baptist Churches about the need for mentoring Christian youth. Gbatu 5 Research Question #1 What were the knowledge, attitudes, and behaviors of the participants regarding mentoring Christian youth before the mentoring training? Research Question #2 What were the knowledge, attitudes, and behaviors of the participants regarding mentoring Christian youth after the mentoring training? Research Question #3 What did the participants identify as most significant about the training? Rationale for the Project This project matters because the continuity of the witness of Christ rests solely on the quality of investment the Church makes today in the preparation of its youth. Additionally, the failure of the Church to prioritize youth mentorship programs could lead to a deficiency in responsible discipleship and a lack of understanding as to the impact the Gospel makes in youth spiritual development. The principle of mentorship of the youthful generation of the Church is highlighted in the Bible. God seeks to develop leaders in the Church through mentorship. For example, in the Old Testament, the impact of mentorship is revealed in Moses’ relationship with his father-in-law, Jethro (Exod. 18.1-8). Even the Moses-Joshua relationship is a portrayal of the importance of youth mentorship. Joshua is most suited for leadership in Israel because he was mentored by Moses (Exod. 17.8-16, 1.1-2). In Numbers 27.12-23, Moses prepares Joshua to receive the baton of leadership. There is also a Moses-Caleb paradigm that is relevant. Though the Moses-Caleb relationship is not described, it is implied (Num. 13; 14.6-9). In one of the Great Commission passages (Matt. 28.19-20), Jesus commands his disciples to “make Gbatu 6 disciples” . . . “teaching them to observe all things I have commended you.” Mentorship in this context is leading people to Christ and ensuring that they are shaped into Christlikeness. Additionally, the apostle Paul underscores the significance of mentorship in Titus by emphasizing the need for the older generation (men and women) to model a lifestyle that will influence the young generation (Tit. 2.1-8). Furthermore, youth mentorship has the potential benefits in life changing experience for any people. Youth mentorship is even more relevant for a society like Liberia that has experienced fourteen years of civil unrest. In light of the breakdown in the social structure of the society, Liberia needs a strong youth mentorship program. Potential threats loom over the country due to the neglect of youth mentorship. This is why this project matters: it can lead to overturning vices which ravage the future of the country. Urgent attention is required to rescue the youthful population from drug, alcohol, and sex addictions. With the breakdown in the social structure of the nation, rigorous steps must be taken engage the youth of the Church to bring the needed revival. Tangenberg considers “mentoring as the linchpin that connects the current generation of Christian leaders to the next one” (“Preparing for God Knows What” 50). This statement authenticates the legitimacy of mentoring as an important agency for leadership development. The Christian faith is an imitative faith. It is incumbent on the church to ensure that this faith is communicated to the next generation through rigorous mentoring. Accordingly, Christian mentoring promotes the work of God in others. The act of mentoring is not a personal enterprise; it relies on the provision and role of the Holy Spirit. Gbatu 7 Engaging youth requires the integration of mentoring principles. It is necessary to begin with the principle of teaching. There is a biblical imperative to teach the young which should not be neglected (Deut. 6.6-9). Teaching was one of Jesus’ principles of mentoring (Coleman 37). Jesus used teaching as a strategy to engage his audience. This is still a legitimate method for our time. The principle of establishing a relationship with a mentee is essential as well. Effective mentoring demands modeling through quality relationship with a mentee. The mentoring process cannot be successful in the absence of good mentor-mentee relationship. Jesus established relationship with his disciples before nurturing them. The Gospel comes alive when the mentoring process incorporates Christian friendship. (Schemn and Oliveri). Definition of Key Terms Paynesville City Montserrado: A suburb east of Monrovia, Liberia. Mentoring: The process in which someone cares about another person and seeks the best for him/her. Mentoring experience: The relationship which exists between two or more people with the aim of professional, personal, social and spiritual development. Christian youth: Young people between the ages 18-25 who have accepted Jesus as their Lord and Savior. Baptist Churches: The local Churches within the denomination of the Liberia Baptist Missionary & Educational Convention, which was established by the Southern Baptist Convention. Gbatu 8 Delimitations The study included 9 mentors, and 21 mentees from three Baptist Churches involved in ministry within Paynesville City, Montserrado County. Though there are several Baptist Churches in Montserrado County, the focus of the study was only three of these Churches. The study was focused in Paynesville Montserrado Duport because the participating Churches are situated in the suburb east of Monrovia, Liberia. The participants were all Liberians from the Baptist denomination, serving in ministry, and aged between 18 and 55. Review of Relevant Literature The study utilized literature on theology, pastoral counseling, spiritual formation and mentoring/discipleship. One of the most formative books on developing theology of discipleship is Personal Discipleship by Christopher Adsit. Jim Putman, in his book Real Life Discipleship utilizes a cell model built on accountability and transformation. Diagnostic tools for examining stages of growth in believers are discussed. Building a strong spiritual life with Christian youth for sustained spiritual growth requires a caring mentor. Mentoring models in both Old and New Testaments are emphasized. Thompson and Cameron proffer the idea of mentoring being a relationship between two persons⸺one more experience and one younger. Further, Barclay’s mentoring model highlights education as a legitimate agency in the preparation of the youth. Mentoring is also traced on thematic line, delineating Old Testament figures as possible mentors (Abraham-Lot, Jethro-Moses, Moses-Joshua, etc.). Mentoring examples of Jesus and Paul including some New Testament actors are also discussed. Gbatu 9 The theological foundation views mentoring from God’s reality of creation, fall and redemption. Mentoring is further discussed from the perspective of the Trinity of God, focusing on the roles of the Father, the Son, and the Holy Spirit. The idea of spiritual mentoring is also explained, using the material from Mentoring to Develop Disciples & Leaders by John Mallison. Cutting-edge authors related to Christian mentoring include Doug Fields, Keith R. Anderson and Randy D. Reese, Robert E. Coleman, Richard R. Dunn and Jana L. Sundene, and Rick Lewis. Furthermore, the Expositor’s Bible Commentary Series, published by Zondervan as well as the Tyndale New Testament Commentaries by IVP, are two indispensable commentaries series that contributed a great deal of insight to the formation of a biblical theology of mentoring/discipleship. The history of mentoring was also analyzed, including the work of Osterhouse and Teja. The section on mentoring in Post-Reformation Christianity highlights some key figures during this era who contributed to the spiritual directions of the Church. The influences of Jonathan Edwards, John Wesley, Charles Wesley, and George Whitefield on mentoring are advantageous to the literature review. Rhys Bezzant work, Edwards the Mentor identifies some essential mentoring practices. Mentoring is also linked to learning theory to establish a conceptual framework for the study. Malcolm Knowles’ work Adult Learning Theories and Principles offer perspectives on learning theories that provide support to establish the validity of mentoring. Furthermore, David Kolb’s Learning Style Inventory provides needed narrative on learning styles which can be drawn upon during the mentoring process. Gbatu 10 Christian mentoring involves teaching, building relationship, confidentiality, counseling, concentrating of few, and using written correspondence to engage a mentee. Barclay’s work Training Up the Child explains the perspective on using the educational system to teach moral and religious life of the young. Thompson and Cameron offer theological awareness of relationship as effective mentoring principle. Confidentiality is indispensable in Christian mentoring. Mentoring is also conducted via counseling by direct instruction. Robert E. Coleman explains the idea of concentrating on the few as a key principle of mentoring. The literature review further includes the principle of written correspondence. The project was an intervention that applied quantitative and qualitative methods. Tim Sensing book on Qualitative Research provides research methods that focus on gathering qualitative data. Both quantitative and qualitative data were gathered during the pre and posttest questionnaires design to sample the participants’ responses. These questionnaires were used to assess the research participants’ knowledge, attitude and behaviors on mentoring Christian youth. Research Methodology The purpose of this intervention study was to evaluate the knowledge, attitude, and behaviors, regarding mentoring Christian youth within three Baptist Churches in Duport Road Community, Paynesville, Montserrado region as a result of participating in mentoring Christian youth experience training. The Participants completed pre- and post-event questionnaires. Additionally, selected participants met in a focus group discussion one week after the training to discuss changes in their knowledge, attitudes, and behaviors regarding mentoring Christian youth, as well as to identify the effectiveness of the training. Gbatu 11 Finally, interviews were conducted with selected participants two weeks after the mentoring training to identify the significance of the training. Type of Research This study utilized intervention research. It employed both quantitative and qualitative research methods, and applied pre-and post-event questionnaires, a focus group and an interview. The format for testing principles derived from the research was a one-day, four hours working session on the need for Christian mentoring Participants The participants were selected from three Baptist Churches: Effort Baptist Church, Solid Rock Baptist Church and Duport Road Baptist Church. The participants were mentors and mentees from the participating churches. The participants possess diversity in gender, age, education, department, and years of Christian experience. Instrumentation Data for the conduct of the research was collected through pre- and post-event questionnaires which inquire about the knowledge, attitudes, and behaviors regarding Christian mentoring. The focus group explored facets of the training activities that were most supportive in addressing the need for Christian mentoring in the Baptist denomination. The third instrument was the researcher structured-designed interview questionnaires which targeted three persons among the participants. Data Collection All participants completed pre- and post-training questionnaires related to their personal knowledge, attitudes, and behaviors of Christian mentoring. The pre-training Gbatu 12 questionnaires were completed on the day of the workshop as the preliminary exercise of the first session. The post-workshop questionnaires were completed after the training. The focus group met on a Saturday morning at the Effort Baptist Church, Weaver’s Annex. The meeting with the focus group took place one week after the training. The one week allowed the participants to reflect on the training contents. The purpose of the focus group interaction was to discuss changes in participants’ knowledge, attitudes and behaviors regarding Christian mentoring, and the impact of the training components that influenced those changes. The one-on-one interviews discussed changes in the participants’ knowledge, attitudes, behavior and the significance of the training. Data Analysis The project was an intervention that utilized both qualitative and quantitative research methods. A Likert scale was used to analyze the pre and post-event questionnaires which provided statistical information that addressed Research Questions #1 and #2. The focus group contributed important qualitative information that assisted with the interpretation of Research Question #3. Additionally, the interview gathered in-depth qualitative data that further answer Research Question #3 using thematic analysis. Generalizability Though the study was limited to Christians from Baptist Churches, the call to faithfulness in Church ministry applies to all ages, languages, and cultures, thereby making the study findings applicable to other ministry settings. Furthermore, situations regarding Christian mentoring cut across all cultures and societies. Youth vulnerability to societal ills and factors which affect their lives are common. Culturally, all youth experience vulnerability of differing natures. The study findings may be applicable to Gbatu 13 other contexts because the continuity of any organization depends on its younger populations, who are to be prepared to carry the baton of leadership. Project Overview The project was a one-day, four-hour workshop that evaluated the knowledge, attitude and behavior of mentoring Christian youth. Chapter Two engages relevant authors and practitioners on mentorship and discipleship. Chapter Three outlines the research methods and approaches adapted to organize the research questions. Chapter Four analyzes the findings gathered from the qualitative and quantitative research methods utilizing pre- and post-events questions, a focus group, and interview protocol. Chapter Five captures the project’s major findings with implication for each discovery now and in the future. Gbatu 14 CHAPTER TWO LITERATURE REVIEW FOR THE PROJECT Overview of the Chapter This chapter chronicles a review of literatures relevant to the study of mentorship and discipleship as a vehicle to develop Christian youth toward maturity in Christ. The research in this chapter is developed into four sections. Given the influence of the Christian scripture on discipleship and mentorship, the first section concentrates on the biblical foundation of discipleship and mentorship. The second section provides insight into the theological foundation of discipleship and mentorship. The third section highlights the historical foundation, tracing mentoring to Odysseus. Mentoring practices during Post-Reformation era are underscored. The fourth section explores mentoring and learning theory, and discusses how mentoring is integrated into other fields of study. Chapter Two also offers key principles of mentoring discovered in the literature review and elsewhere. Finally, Chapter Two concludes with the research design literature and a summary of literature. Biblical Foundations Baptists uphold the authority of the Bible. “Baptists assert that they are people of the Book, that scripture alone (sola scriptura) is the divinely inspired and authoritative guide to matters of faith, doctrine, and practice”(Leonard 12). The Bible in its entirety is the word of God with 66 books. It has two main divisions, the Old Testament and the New Testament. Underscoring the benefits of the Bible, Howard G. Hendricks & William D. Hendricks delineates three essential descriptions to studying the Bible⸺“growth, Gbatu 15 maturity, and equipping and training” (Hendricks 22). Fundamental to spiritual effectiveness is the biblical command to study the scriptures. In 2 Timothy 3.16, the Apostle Paul writes that God’s Word is profitable for teaching, for reproof, for correction, and for training in righteousness. The Word of God is alive and active, sharper than any double-edged sword; it infiltrates even to dividing soul and spirit, joint and marrow; it judges the thoughts and attitudes of the heart (Heb. 4:12). The imperative to teach the young is rooted in the scriptures. Both the Old and New Testaments provides the platform to teach young people. In his book, Train Up a Child, William Barclay asserts that “Jewish education was entirely religious education, there was no textbook except the scriptures” (13). In the Jewish educational scenery “all primary education was preparation for reading the Law; and all higher education was the reading and the study of it” (13). According to Barclay, the higher aim of Jewish education was to train up the child in the way of God (13). The idea of training the child in the way of God is foundational to mentorship and discipleship in the Christian tradition, and it cannot be overemphasized. There is no pretense regarding the pivotal role parents play in discipleship and mentorship of the young. Accordingly, the fact remains as stated by Barclay that “to the Jew the real center of education is the home” (14). Emphasis in Jewish education was on preparation for the moral and religious life, as a means of developing character; the home was the only school and parents the only leader, though the royal children had special tutors (II Kings 10.15). In addition to Barclay’s perspective, education in Bible times shows: Gbatu 16 the success of the Hebrew community and the continuity of its culture were conditioned by the knowledge of and obedience to God's revealed law. Thus, to ensure their prosperity, growth, and longevity as the people of Yahweh, Israel's mandate was one of education⸺diligently teaching their children to love God, and to know and obey his statues and ordinances. Likewise, the New Testament record links the success of the church of Jesus Christ, as a worshiping community of "salt and light" reaching out to a dark world, to the teaching of sound doctrine. (Elwell) This narrative underscores the importance of educating the young at the early stage and validates the call to teach the Word of God to the young. In the Old Testament (Josh. 1.6-8), the success of Joshua’s mission hinges on straight adherence to the commands of God. Furthermore, underscoring the importance of Jewish education, in Deut. 6.1-9 Moses informs the Israelites of the significance of total compliance to God’s Law. More so, the aim of Jewish educational system was to direct children “in the way of the Lord” (Elwell). Differently, education was used as a vehicle in mentoring the Hebrew Children. Elwell writes: Until a child was about five years old, informal education in the home was largely the responsibility of the mother, a nurse, or a male guardian. A youth between the ages of five and twenty usually worked with his father as an apprentice learning a vocation. No doubt parental instruction in the ways of the Lord continued through these years, reinforced by association with the extended family and involvement in the ritual of community worship. In later Judaism, male children between the Gbatu 17 ages of five and twenty usually attended synagogue schools and were trained in the Torah, the Mishnah, and the Talmud. At age twenty a young man was ready for marriage and independent full-time employment, and at age thirty he might assume an official position of responsibility. (Elwell) It can be deduced from this statement that engaging the child at an early stage is a necessary recipe for fostering mentoring. It is also apparent that the role of the parents is imperative in the education of the child. More important in Jewish education is instruction in the scripture. By the same token, education also is used as agency for mentoring in the New Testament, and the pattern assumes Old Testament practices within Judaism. Accordingly, the family is the main context and the Church is regarded as an extended community of faith responsibility (Elwell). Again, the role of the family in mentoring in both Old and New Testaments is obligatory and not optional. Hence, it is needful that a mentor supplements and advances the role of a parent. Model of Mentoring in the Old Testament What is mentoring? According to Walter Brueggemann, mentoring is a “social relationship in which one person knows things that would help another person through with well-being and success” (qtd. in Thompson and Cameron, chap.1). Further, Brueggemann asserts that “mentoring is a relationship between someone of an older generation with more experience providing guidance and counsel for someone in a younger generation”(qtd. in Thompson and Cameron, chap.1). Gbatu 18 While the terminology of mentorship may not be explicitly highlighted in the Old Testament, the concept of mentorship is implicit. During the era of Old Testament, mentoring was transmitted through the educational system of the Jewish people. Education was seen as a vehicle to prepare the moral and religious life of the youth in order to develop their character (Barclay 14). The education of the child was paramount to a brighter future. This is why our educational system today should be structured in a way that provides character development grounded on biblical principles. The Bible consistently underscores the need to educate the young in the way of Lord (Deut. 5.6-9; Eph. 6.4). Early Storyline Materials from the early storyline of the Old Testament reveal instances of mentoring that recognize the textual evidence which require extensive unpacking based on thematic line. Abraham-Lot (Gen. 12) The account of Genesis 12 demonstrates the concept of mentoring relationship. The scripture indicates that “so Abram went, as the Lord had told him; and Lot went with him, he took his wife Sarai, his nephew Lot” (Gen. 12.4-5, NIV). In this mentoring relationship, “it was Lot’s own desire to go with Abram. It was a great price and also took great faith to walk with Abram. Just like this, mentoring came from the bottom up Lot decided to be the mentee and Abram embraced him and placed himself as the mentor” (Biblical Mentoring.#1 Abraham & Lot). Gbatu 19 Jethro-Moses (Exodus 18) Mentoring is the primary means of transmitting skill and wisdom, as demonstrated in the Jethro-Moses relationship (Exod. 18). Under the tutorship of Jethro, Moses learns the managerial skill of delegation. Moses’ father-in-law comes to his rescue and mentored him on the management of the arduous process. According to Brueggemann, “their meeting was “highly stylized and couched in phrasings of theological awareness” (Thompson and Cameron, chap.1). The intervention Jethro makes is based on keen observation of how Moses functions in two capacities: a judge and an administrator. Jethro identifies Moses’ duties as creating problems for himself and the people, and he entreats him to listen to his counsel. In order to ease Moses’ work, Jethro introduces the judicial process. In the end Moses accepts his father-in-law’s counsel and distributes responsibility among the people of God. The difficult cases are brought to Moses as suggested by Jethro. The unsolicited invitation of Jethro’s wisdom rescued Moses from the burden he was carrying. The Jethro-Moses model of mentoring pinpoints the problem and proffers a remedy. It permits greater effectiveness, thereby resulting in success which distinguishes Moses’ leadership. Moses-Joshua (Num. 27.18-23; Deut. 31.1-8) Furthermore, in Deuteronomy 31.1-8, 34.9, the Moses-Joshua model is illustrated as Joshua assumes leadership upon Moses’ death. God brought Joshua alongside Moses several times as reflected in the Mount Sinai encounter (Exod. 24:13). Joshua is one of the spies who went on a mission to investigate the Promised Land (Num. 13.8; 14.6). Moreover, when Moses is about to die, he presents Joshua to the Israelites as their new leader (Deut. 31.1-8). The success of this leadership transition is because of mentoring Gbatu 20 relationship which occurred between Moses and Joshua. A mentoring relationship is evident in the Moses-Joshua model in two areas. The first instance is discovered when Moses inaugurated Joshua the son of Nun and said, “be strong and of good courage”, indicating that he would lead Israel into the land of promise (Deut.31.23). The second implicit evidence of the Moses-Joshua mentoring relationship according to Brueggemann occurs when Joshua tries to stop the prophesying in the camp. Moses reprimands him. The manner in which Joshua is a companion of Moses also suggests an effective shaping for the task of leadership (Dean K. Thompson and D, chap.1). The relationship between Moses and Joshua fits the master-discipleship pattern. Joshua saw how God led Moses. He observed the manner in which God dealt with Moses. Joshua was willing to take instructions from Moses (Chitsonga 47-68). Chitsonga further indicates: after faithfully understudying the ministry of Moses, Joshua was now ready to take over the mantle. Deuteronomy 31.14, 15, and 23 give a brief narrative referring to the formal commissioning of Joshua by God and acts as a framework for the introduction to Moses’ song. Thus, Joshua, like Moses, was personally commissioned by God Himself to lead the Israelites. Joshua’s faithfulness and humility under Moses produced in him greatness imparted on him by Moses (47-68). The mentoring relationship between Moses-Joshua demonstrates that leadership readiness depends on early preparation of the mentee. Joshua was ready to replace Moses because he was mentored by Moses. Gbatu 21 The Moses-Joshua relationship is a portrayal of a quality mentor-mentee association. There was a smooth transition of leadership from Moses to Joshua. Joshua was prepared to take the baton of leadership because over time Moses mentored him. Joshua is an unsung hero of the Old Testament and a servant of Moses (Brand and Draper 950). Joshua’s call to leadership prominence is selected by God in Num. 27.15. Brand and Draper write: Joshua was a military leader, a political leader, and a spiritual leader. He was quiet and unassuming, but he was not intimidated by his responsibilities or the task that lay before him. He was a battlefield genius, particularly in the area of careful planning, strategy, and execution. He was a capable administrator for the nation, effective in maintaining harmony among people and groups (950). Moses’ mentorship of Joshua facilitates Joshua’s leadership development. The plan of God to settle the Israelites in Canaan is led by Joshua when Moses died. Joshua is always walking alongside Moses. For example, he is on the mountain when Moses received the Law (Exod. 32.17). He is also one of the twelve spies Moses sent to investigate Canaan (Num. 13.8). Joshua and Caleb return with a positive report. The work that Moses started with Joshua was able to continue. The success of Moses’ leadership is exemplified in the success of Joshua leadership. Moses-Caleb (Num. 13; 14.6-9; 34.16-19; Josh 14.6-15). The relationship between Moses and Caleb is a significant portrayal of Old Testament mentoring relationship. John Mallison’s accounts of biblical models of mentorship in the Old Testament indicates that “Moses no doubt had a significant influence on Caleb, resulting in his becoming an outstanding leader, through to his senior Gbatu 22 years (40). The influence of Moses’ relationship on Caleb is demonstrated when Caleb along with Joshua present a courageous report from the mission assigned (Num. 13; 14.6-9; 34.16-19; Josh 14.6-15). In like manner, Travis Snode indicates: The mentoring of Moses is not something that is directly described in the Bible but more implied. It appears that Moses groomed Caleb for leadership and inspired in him an unswerving faith in the Lord’s promises. He was chosen to be one of the spies. He had the courage to still the people and challenge them to possess the land despite a resistant majority. Because he had another spirit, God allowed him to live on to go in to possess the land. Caleb was chosen to be one of the spies as well (Numbers 13.6). Even at 85 years of age, he had not lost his vision, his courage, and his desire to do something big for God. The spirit, the zeal, and the courage of Caleb were no doubt inspired by the example of Moses. Moses became the leader of the people at age 80. Caleb learned from him that it does not matter what age you are, God can still use you and do great things through you. Moses’ mentoring of Caleb was probably less formal than Joshua, but it still had a big impact in his life. (9) Moses’ influence on Joshua also transitions to Caleb in a unique manner. The good example of Moses as a mentor speaks of his many leadership dynamics, especially his ability to mentor two persons (Joshua and Caleb). As Snode notes, less formal mentoring practice can also result effectiveness in the mentee (9). Eli-Samuel (I Sam. 3.1-18) The Eli-Samuel relationship is initiated in I Samuel 2.18. Samuel ministers before the Lord, even as a child. Though Samuel ministers and grows before the Lord, he needs Gbatu 23 the guidance of the priest, Eli to discern that the Lord was calling. He is faithful to the advice given by Eli and listens to the divine call. This narrative offers an important dimension of mentoring. Samuel’s encounter with the divine would not have been possible without Eli’s guidance. There is also a sense of mutual confidence building between Eli and Samuel. Initially, Samuel is afraid to disclose the impending judgment on the family of Eli, but due to confidence established by Eli, Samuel explains in details what the Lord told him. This is an important component of mentoring. This illustrates mutual confidence and disclosure between a mentor and mentee. Another quality demonstrated by Eli is his ability to see Samuel’s ability beyond the scope of his own horizon and interest as a mentor. It is even believed that: Eli, the High Priest, essentially raised up Samuel from childhood. The famous story we all know is of Eli’s instruction to Samuel on how to respond to God’s voice when called out. Later, Samuel went on to become the last judge and the first prophet of Israel—having been largely impacted by Eli’s investment in their relationship (3). In this mentoring relationship, there is an experienced mentor with an inexperienced mentee. The way in which Eli interacts with Samuel portrays patience and thoughtfulness. Eli’s assistance to Samuel demonstrates an important mentoring principle⸺the abilities to listen and to discern. Samuel-Saul (1 Sam. 9.15) In similar manner, in the Samuel-Saul relationship, Samuel acknowledges the great leadership ability in Saul and seek to guide him (Mallison 40). Though Saul’s leadership worsens due to a lack of character and godliness, Samuel was instrumental in Gbatu 24 helping to shape his character. In his disobedience to God, 1 Sam. 13.3 says Samuel confronted him. Samuel-Saul relationship is an example of a mentor-mentee relationship. According to Snode, I Samuel chapter 10 indicates how Samuel was instrumental in shaping the character of Saul. Samuel is a mentor to Saul. He advises him to follow the Lord’s leading. When Saul disobeys God, Samuel challenges him to repent (Snode 10). David–Jonathan (1 Sam. 18.1-4; 19.1-7; 20.1-42). Jonathan was influential in mentoring David through building a healthy relationship. Their relationship is an example of peer relationship, where both parties influence each other. Mallison notes that “this was an equal relationship, with both receiving and giving. An excellent example of co-mentoring or peer mentoring in the depth of their commitment to each other and their families” (40). In the same manner, Snode asserted that “Jonathan and David were friends but more than that, Jonathan was most likely older than David and certainly of a higher status, but he was willing to do everything in his power to make David a success” (Snode 40). It is also reported that Jonathan as man of battle mentors David. Talking about friendship mentoring, Benjamin D. Copple affirms: Jonathan mentored David in the ways of battle, and we know that he helped the inexperienced farm boy navigate the political maze of King Saul’s court, ultimately helping David escape his father’s jealous hands. Later on, in I Samuel 23, after David left Saul’s court and no longer needed Jonathan’s advice or experience, Jonathan continued to encourage him and push him to accomplish all the things God had planned for him. Though the Bible does not give the ages of either man, their relationship is characterized as that of an experienced friend Gbatu 25 helping an inexperienced one. In regards to the overall biblical narrative, David was by far the more important individual of the two, but without Jonathan’s experience, advice, and encouragement, he might never have lasted long enough to do all the incredible exploits that the Bible describes. (3) Mentoring from the perspective of building a strong tie through friendship can be effective. Jonathan exemplifies a true friendship with David which helps him. This friendship results in confidence between the two. Naomi-Ruth (Ruth 1.7-18, 2.17-3.6, 4.13-17) So far in the description of the Old Testament model of mentoring, the male dominance is high. Notwithstanding, the Naomi-Ruth relationship provides a mentoring concept. According to Biblical Reflection on Mentoring, “out of loyalty to her mother-in-law, Ruth decides to return to Bethlehem with Naomi, rather than remaining with her own family in Moab. As these two destitute widows return to Bethlehem, Naomi counsels Ruth on how to make her way and find acceptance in a new community”(3). It is now apparent that Naomi’s mentoring of Ruth happens in the framework of a deeply felt delicate and kinship relationship. The Prophetic Tradition Storyline Elijah-Elisha (I Kings 19.19-21) This narrative explains the mentoring relationship between Elijah and Elisha. Elisha became Elijah’s aide as was in the case of Moses and Joshua. In 2 Kings 2.1-12, Elisha persists never to leave Elijah, thereby proposing that he is committed to follow him. Elijah mentors Elisha, and Elisha inherits his transformative capacity, which empowers him to continue the prophetic ministry of Elijah. Gbatu 26 Royal Figures Storyline Hushai-Ahithophel-Absalom (2 Samuel 15–17) Mentoring in the royal figures storyline was unique. It was asserted by Brueggemann writes: On the one hand, Absalom has available the sobering mentoring of Ahithophel whose “wise” counsel is like “the oracle of God” (2 Sam. 16:23). Ahithophel advises Absalom to commit an overt act of defiance by publicly usurping the authority of his father by dramatically seizing his father’s concubines. The alternative mentor is Hushai, who has been recruited by David to infiltrate Absalom’s coup and subvert the more practical advice of Ahithophel (15.32–37). In contrast to the simple but strong stratagem of Ahithophel, Hushai, in a quite bombastic speech, counsels Absalom to huge military gestures that are quite impractical (17.7–13) (Dean K. Thompson and D, chap.1). In 2 Samuel 17. 14, a decision is reached that the advice of Hushai is better than the counsel of Ahithophel, though it would be disastrous for Absalom. This suggests as observed by Brueggemann that “mentoring does not occur in contexts of simple innocence, but is most important in the midst of complexity when difficult choices have to be made”(Dean K. Thompson and D, chap.1). This narrative voices an awareness that a choice of mentors and a decision about strategy are finally in the hands of God. David-Solomon (I Kings 2.1-9) David on his death bed offers counsel to his son, Solomon. This happens to be his last utterance prior to his death. In I Kings 2, King David provides counsel to his son to be strong and courageous to uphold the status of the Lord (2.2-3). Walter Brueggemann Gbatu 27 writes, “David’s speech is a presentation of the Torah Theology reflective of the book of Deuteronomy” (25). The counsel given in 2.1-4 links the prosperity of Solomon’s kingdom to God. David’s counsels indicate that absolute obedience to the Torah was a necessary condition for prosperity. The nature of the counsels demonstrates the relationship which exists between a mentor and mentee. The second component of the narrative (2.5-9) is political in nature. David cautions Solomon to deal with the situation wisely. Mordecai-Esther (Esther 4.10-17) The narrative Esther 4 reveals a mentoring relationship. Mordecai mentors Esther in an ominous condition. Mordecai’s advice demands Esther to think beyond conventional royal protocol. In effect, Esther is being mentored into risky condition. Hence, the Mordecai-Esther relationship suggests that mentoring can happen across genders. To sum the story, Brueggemann affirms: Mordecai’s role shows the way in which mentoring may result to a call beyond conventional prudence to take a leap of faith and to run great risks. Mentoring may be wise, but it is not always prudent. Sometimes it is a way to summon one to become a bold history maker. In what follows in the narrative, Esther does, in response to the challenge of Mordecai, play a decisive role in the history of her people and in the history of the empire. Mentoring in this case is the trigger that turns the course of history. Mordecai does not flinch from putting his prodigy at risk in the service of an urgent cause (Dean K. Thompson and D, chap.1). Gbatu 28 The manner in which Mordecai relates to Esther suggests that a mentor can push a mentee into places that require bravery. Wisdom Tradition storyline According to James Crenshaw “the treasury of experience was passed on with great authority to the next generation so that it remained important even when problematic” (125). Crenshaw underscores the necessity of impacting the next generation. Crenshaw also observes that “this treasurer of experience from the past came with certain claims of authority which placed the new generations in a context of decision” (125). An interesting link within the wisdom tradition is that the usual speakers in the proverbs were parents (father and mother) and they felt obligated to lead children in the privacy of the home. Crenshaw details that “to shape character in the youth, parents rely on insights accumulated over years of experience by the community at large” (133). For example, in Proverbs 1-9 the voice of the father is heard, where the father’s teaching is aligned with the youth’s mother (1.8 and 6.20). Even in Proverbs 31.1, King Lemuel affirms the teaching which his mother gives him. Though this mentoring occurs in the royal household, the caution is advice that any mother would give to a son. To emphasize further, Christine Roy Yoder comments on this counsel, writing:. the mother implores Lemuel to do his job, to enact and protect just laws and judgments and to advocate for the poor, whose lack of voice and powerlessness she captures with the expression’s ‘mute’ and ‘those -passing away.’ When people cannot speak-especially when they cannot-the king must speak for them. (292) Gbatu 29 The advice of King Lemuel’s mother reinforces the biblical injunction for parents to teach the young. She did not neglect her role as mother, but took seriously her responsibility. She opted to provide the right counsel to her son. Model of Mentoring in the New Testament The New Testament according to David L. Bartlett, “does not have any word to describe a mentor” (Dean K. Thompson and D, chap.2). Therefore, studying mentoring with the lenses of the New Testament will require a look at the terms and passages which shed light on the concept. While it is true that the New Testament does not contain the term mentor, there are places where the method of Jesus Christ and the Apostle Paul demonstrated the attributes of a mentor. Further, Freeks indicates that the New Testament illustrates forms of possible mentorship. For instance, leaders act as teachers and guardians in a compassionate manner. Additionally, within families, children learn from their parents. The father guides the sons in vocational role and daughters learnt chores in the home from their mothers (195). Whenever the issue of mentoring is mentioned in the New Testament, Jesus is rightly identified as a mentor. David L. Bartlett indicates writes: the concept of Jesus as mentor can seem a little tepid compared to the more common descriptions of him as Lord, Savior, Redeemer, King and Master. To put it too glibly John’s Gospel would have a very little different Christological climax if, when he saw the risen Lord, Thomas cried out, “My Mentor!” rather than what he does say. “My Lord and My God!” (Thompson and Murchison chap. 2) While it may seem tepid comparing Jesus as a mentor, the fact remains that was Gbatu 30 truly a mentor of great skills and qualities. He is the greatest teacher of all times, and his mentoring examples surpass many. Jesus’ Method of Mentoring Jesus Christ mentored. He mentored and is still mentoring today. As a perfect model for mentorship, he is the main character in the Gospel and God’s redemption plan. Freeks, acknowledges: Jesus Christ demonstrates the stories of possible “mentors” such as Jacob (Israel) going down to Egypt, Moses leading the people of Israel out of Egypt, and David ruling over the people as God’s anointed king. The best example set by Jesus Christ was that of a servant and teacher. The essence of Jesus Christ’s possible mentoring was displayed in the relationship with His disciples. (195) Jesus calls the twelve disciples and provides them the right leadership examples. He is a model teacher. He teaches his disciples by setting the requisite servant-leadership principle. Jesus washes his disciples’ feet and taught them to do likewise. The example of Jesus illustrates that mentoring is not solely to elevate the status of the mentee, but to also model that a position of leadership is to enhance the service one gives to the people of God. As Jesus’ method of evangelism was not centered on a program, mentoring within this age should focus on youth (Coleman 21). The initial plan of mentoring should be enlisting people who truly bear witness to the life and work of Jesus (Coleman 21). The Church should focus on ensuring that young people are genuinely saved, since converts of the Lord are destined to become leaders of the Church and to spread of the gospel. Gbatu 31 Jesus employed an evangelistic strategy that can become an effective mechanism a mentor can use. Coleman indicates that Jesus concentrated on a few people (24). In order to work effectively, it is necessary to select a few helpers or a group (Coleman 24). This strategy is in no way to exclude others because God has blessed his Church with spiritual gifts that are used in diverse manners. It is just a matter of preference. The principle Jesus applied in his evangelistic plan was the concentration on a few (Coleman 21). This principle is applicable to mentorship in a local church. A mentor needs to devote his/her time on a few for effective instructions. Just as Christ devoted his life to serving the selected few, a mentor must devote time for the mentee. Specific reference is made in scripture where Jesus prayed for his disciple (John 17.9). The mentor needs to pray for the mentee like Jesus did. The responsibility to pray for the mentee is important for mentor. Jesus underscored that God had given him the Twelve. Though there were many disciples, some turned their backs on him. Yet the selected Twelve vowed never to leave because they discovered that Jesus has the word of eternal life, and they believed that Jesus Christ was the Holy One of God (John 6.66-69). Jesus knew that his mission on earth was short. Jesus came to usher in God’s kingdom. Targeting the multitude was important. However, Jesus was concerned about who will lead the multitude (Coleman 21). Coleman cautions the Church not to neglect the multitude while concentrating on the few who will lead the multitude in the future. This is why the Church needs effective mentor-mentee relationship in establishing leaders who will lead the multitude as Jesus did. The opinion here is that the Church should lay the foundation by investing quality time at an early stage in the youth so that there will be continued, sustained spiritual Gbatu 32 leadership to lead the congregation. As Coleman states “a few people dedicated in time will shake the world for God. Victory is never won by the multitude” (21). This was the method Jesus used, and it was effective. Jesus’ method of evangelism may have been slow, tedious, and painful, but, the outcome was spectaculars. It impacted lives beyond Jesus’ and his disciples’ ministries. As Jesus reproduced himself into a selected few, the Church today should embrace youth mentoring as a vehicle to prepare the next generation of spiritual leaders. Jesus’ method of choosing few people was adapted by John Wesley. As a mentor, John Wesley built small-scale communities of moral accountability, and upheld to the value of holiness in the faith communities (Oden 28). In his teachings, Wesley “set out deliberately to build bands of believers all across England, Scotland, and Ireland, who were committed to call each other to accountability” (28). It can be deduced that both Jesus and Wesley’s methods were effective. The focus was reaching the multitude through the mentoring of a few. Furthermore, Jesus Christ has a humble mentoring attitude as depicted in the narrative of John 13 where he washed his disciples’ feet, demonstrating the unique approach of a servant-teacher (Freeks and Lotter 11). John Lotter also observes: When we look in the New Testament to focus on the model of Jesus, we find that he is already being used as a mentor figure by the Gospel writers for their own communities. Writing at least several generations after the ministry of Jesus, the evangelists Matthew, Mark, Luke, and John intentionally selected episodes and sayings from the life of Jesus and the stories about him in the emerging Christian communities that would serve as mentoring encouragement in each of their Gbatu 33 contexts as they faced specific threats and challenges to their newfound faith and new relationship with one another. In their narratives, the Jesus we see is a figure whose words and actions are already targeted in special documents for distinctive mentoring environments. (1) Jesus himself was a story teller. Jesus taught the Gospel writers and they were able to narrate the Gospel story. Adapting Jesus Mentor-Mentee relationship According to Coleman, Jesus never had a formalized school to develop his disciples. The only method Jesus used was to stay with his disciples. He taught his disciples by drawing them close to himself (Coleman 37-38). Coleman further elaborates that Jesus is the true representation of the Father; he is the way to the Father. Bruce points out: The twelve entered on the last and highest stage of discipleship when they were chosen by their Master from the mass of His followers, and formed into a select band, to be trained for the great work of the apostleship... (T)he great Founder of the faith desired not only to have disciples, but to have about Him men whom He might train to make disciples of others... In the intercessory prayer, e.g., He speaks of the training He had given these men as if it had been the principal part of His own earthly ministry. And such, in one sense, it really was. (12, 13) It was indeed a remarkable experience for the disciples when they were selected by the Master to form a small team. The ultimate desire of the Master was to train these men to make disciples. Therefore, throughout his ministry, Jesus was intentional in his leadership development. He taught his disciples to continue the work. Gbatu 34 Barnabas-Paul The accounts of Acts 11.23, 24 depicts a move of the Holy Spirit in Barnabas’ life. Mallison states “the Christian Church owes so much to him [Barnabas] for his mentorship of Paul” (41). Furthermore, the Bible underscores in Acts 9.27 that Barnabas was a great encouragement to Paul when the church disconnected herself from him after his conversion. Again in Acts 13.50, Barnabas was a faithful friend to Paul. In the same fashion, Mallison writes that “Barnabas stood by John Mark when he faltered, confronting Paul when he felt he was out of God’s will in his handling of John Mark. He worked with him, enabling John Mark to eventually become a great support to Paul, and the one who many believe was the primary author of the gospel of Mark” (41). Priscilla and Aquila–Apollos (Acts 18.2; 18.26; Rom 16.3; 2 Tim 4.19) Both Priscilla and Aquila counseled and assisted Apollos, in his preaching career. Additionally, they expounded to him the way of God more carefully (Mallison 42). Not only that they assisted Apollos, but is also affirmed that: When Aquila and Priscilla heard Apollos preach in Ephesus they liked his message, but realized that he was not fully conversant with Christian teaching. They got alongside him, invited him into their home, shared their lives with him (in private), taught him more fully about Christianity and encouraged him in his ministry. They became his teachers and mentors. Because Apollos was willing to learn (an important rider), he developed a very effective ministry. ("Operating in the Marketplace" 4) Aquila and Priscilla’s influence on Apollos highlights an important mentoring example. In this mentoring strategy, a couple jointly assisted one who was inexperienced. They Gbatu 35 were receptive and friendly. The fact they opened their homes to Apollos means that they were willing to help him. Paul and His Letters The writings of the apostle Paul illustrate the relationship between mentor and mentee. His writings also portray a relationship between teacher and pupil, and apostle and congregation. These mentoring concepts merged at the onset of the Christian mission to the Gentle community (Dean K. Thompson and D, chap.2). Paul and His Companions The writings of the apostle Paul reflect his personal contact with people, as indicated in 1 Cor. 1.1; 2 Cor. 1.1; 1 Thess. 1.1. These references are evidence that Paul had companions with whom he developed relationship, They later became useful to the ministry. Paul-Timothy (Acts 16.3) The Paul-Timothy relationship was initiated in Acts. The text indicates that “Paul wanted to have him (Timothy) go on with him. And he took him and circumcised him because of the Jews who were in that region, for they all know that his father was Greek” (Acts 16.3). The Paul-Timothy relationship is unique in the New Testament. After the conversion of Paul in Acts 9, Paul was accepted by the disciples, who later believed that the Lord had called him to ministry. Stacy E. Hoehl notes: The mentor relationship has received increasing amounts of attention from both organizational leadership researchers and leadership practitioners alike. Successful mentor relationships result in benefits to the mentor, the protégé, and Gbatu 36 the organization. In the New Testament, the apostle Paul recognized the value of developing Timothy into a more effective minister of the gospel. Paul carefully selected Timothy to work with him in the ministry, equipped him for ministerial tasks, empowered him for success, employed him in a challenging work environment, and communicated to Timothy the value of their relationship. By following similar strategies, today’s leaders can develop mentor relationships that prepare tomorrow’s leaders to handle the challenges of an ever-changing workplace. (1) Hoehl’s statement indicates that in the New Testament, the Apostle Paul developed a vital mentor-mentee relationship with Timothy. There are four outcomes emitting from Hoehl’s journal, which propelled Timothy for success, 1) equipping him for ministerial task, 2) Timothy was carefully selected, 3) empowering him for success, employing him in a challenging work environment, and 4) entrusting him with the values of their relationship (1). As a mentor, Paul was concerned to prepare Timothy for the gospel ministry. This concern is why at the onset in Acts 16.3 Paul makes a careful selection. There may have been several lads in Derbe and Lystra, but Paul’s selection of Timothy is strategic. Paul takes advantage of the reputation young Timothy established for himself, with the influence of his parents. Timothy’s reputation was distinctive; therefore, Paul valued him and chose him. This argument is supported by Jon Dahlager who writes: The New Testament portrait of Timothy provides a positive case study of a young man who enjoyed a rich spiritual heritage and early ministry opportunities, pursuing a sincere faith and fulfilling his God-given ministry in his generation. Gbatu 37 The apostle Paul played a key mentoring role as he identified God’s hand on the young man, invested relationally in him, trusted him with key assignments, and offered him long-term support. (1) When a mentor prepares a mentee, that mentee becomes the mentor’s successor. This principle is visible in the Moses-Joshua relationship and that of Jesus and his disciples. In the case of the Gospel, when Paul mentioned that his departure was at hand (2 Tim. 4.1-8), he knew Timothy was already prepared to handle the affairs of the Church. Paul words to “preach the word and be ready in season and out of season” establish a strong link of the continuity of the message of the Gospel (2 Tim. 4.2). Further, Paul charges Timothy to transmit the truth of the gospel when he writes “And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also” (2 Tim. 2.2). Before calling on Timothy to ensure that the ministry continues, Paul alerts Timothy that the task he was about to assume was huge. Therefore, he cautions Timothy to be strong in the grace that is in Christ Jesus (2 Tim. 2.1). Paul knows the difficulties Timothy would encounter. He admonishes Timothy to endure hardship as a good soldier of Jesus Christ. In similar manner, Paul advises Timothy to be on the alert, not to entangle himself with the affairs of this world (2 Tim. 2.4). Paul also gives clear advice to Timothy regarding the manner in which he should conduct his life. He tells Timothy to flee youthful lust and to desire righteousness, faith, love and peace (2 Tim. 2.22). The accounts of 1Timothy 6.11 and 2 Timothy 3.17 suggest that Timothy’s rich background in the Christian faith became the scaffolding upon which the apostle Paul built to influence his life for leadership opportunities. Gbatu 38 The Paul-Timothy mentoring relationship is profound. It is characterized by mutual respect and affection for each other. The relationship is also rooted in trust initiated by the mentor (Paul). For instance, Paul trusts Timothy with several essential obligations. Paul assigns Timothy to encourage the Thessalonians under persecution (1 Thess. 3.2); Timothy confirms the faith of the new converts in Corinth (1 Cor. 4.17). Paul assigns Timothy to pastor the Church in Ephesus (1 Tim. 1.3). To further elaborate, Paul and Timothy’s relationship was genuine to the point that Timothy’s name is mentioned in the apostle’s epistles seven times in the salutation (Rom. 16.21; 2 Cor. 1.1; Phil. 1.1; Col. 1.1, 1Thess. 1.1; 2 Thess. 1.1; Philem. 1.1). Another evidence of this strong relationship between mentor and mentee is 1Timothy 1.2, where Paul refers to Timothy as his “legitimate child” in the faith. Commentators hold that “Timothy may have been converted through Paul’s ministry during the apostle’s first visit to Lystra” (MacDonald and Farstad 1632). Paul rejoices to learn from the brethren at Lystra and Iconium that Timothy was progressing well in the Christian faith. Therefore, upon hearing good testimonies about Timothy’s enduring faith, Paul became to yoke together with men who were well versed in missionary activities (MacDonald and Farstad 1632). Notwithstanding, MacDonald and Farstad also indicate that “the expression true son in the faith (1 Tim. 1.2) means that Timothy exhibited the same spiritual and moral qualities as Paul” (1632). Seeking spiritual and moral qualities is an important connection in the mentoring process. In leadership development, the mentor should desire that the mentee possesses some good qualities of the mentor. In his teaching, Jesus Christ encourages His disciples to do greater works (John 14:12). As Dahlager explains: Gbatu 39 Spiritual development of Timothy and his mentor, Paul powerfully expounds the chain of relationships that transmit faith from one generation to the next in the people of God. Each Christian leader is partly a Timothy, needing a wiser older leader to love, encourage, and guide him or her through the maze of life and ministry. In the same way all Christian leaders, no matter their age, can serve in a mentoring role like Paul, listening to, believing in, and guiding those who come behind them. (1) Dahlager validates the call to be intentional in mentoring relationship. Dahlager’s holds that Paul resolved in 2 Timothy 2.2 to communicate the Gospel to faithful men who will teach other also. When Church leaders intentionally engage the younger generation, the Church germinates and grows leaders who are knowledgeable about spiritual leadership. The Church cannot neglect those who are behind and expect better leadership tomorrow. Paul Empowers Timothy for Success The success of Timothy’s ministry is hinged on Paul’s ability to empower him. This is an important connection between mentor and mentee. Empowerment by denotes a “cognitive states characterized by a sense of perceived control, competence, and goal internalization” (Hoehl 4). These components of empowerment are evident in the Paul-Timothy mentoring relationship. Paul reveals to Timothy that he was called by God to be a minister and reminded him of his ministerial goals (1 Thess. 3). Elsewhere in his letters, the apostle Paul recognizes Timothy as “our brother and God’s fellow worker in spreading the gospel of Christ” (1 Thess. 3.2). In support of Paul’s empowerment strategies, Hoehl notes: Paul empowered Timothy by serving as an example of what it means to be a Gbatu 40 messenger of the gospel. For example, Acts 18.1-5 depicts a reunion among Paul, Timothy, and Silas after Paul had finished his independent travels to Corinth. Once these men were reunited, Acts 18.5 states that Paul devoted himself exclusively to preaching, testifying to the Jews that Jesus was the Christ. By witnessing Paul’s devotion to the preaching of the Word and his approach to sharing the gospel, Timothy would develop a greater understanding of the nature of ministry. (4) The apostle Paul was persistent. When a mentor plans to empower a mentee, it requires commitment. Further, Paul’s mentoring examples reveal his determination to see his protégé succeeds. Paul was instrumental in connecting like-minded mentors to accomplish Gospel’s mission. Paul-Titus According to Gloer and Stepp, “Titus was one of Paul’s most trusted coworkers” (68). They underscore that Titus was entrusted with oversight of the Corinthians, and Paul left him in Crete in charge of an inexperienced mission (Gloer and Stepp 68). Paul himself later on alludes to this (Tit. 1.5). John Shenemi writes that “following Paul’s release from his first Roman imprisonment (Acts 28), he and Titus worked briefly in the Mediterranean area. Paul left Titus there to properly organize the church appoint leaders for them, and to ensure that the Church had firm footing”(1). If Paul could entrust this mission to Titus, then it suggests Paul and Titus had a strong relationship. This is where the insight of mentor-mentee relationship is developed. Even upon accompanying Paul as test case to the Jerusalem church, Titus becomes Paul’s trusted confidante, and participates in the relief collection for the church in Jerusalem (2 Gbatu 41 Cor. 8, 6, 16-17, 23; 12.18). It is evident that as Paul prepared Timothy for leadership, he also prepared Titus for leadership (Gloer and Stepp 68). It is also established in the book of Titus where Paul referred to Titus as “mine own son after the common faith” (Titus 1.4). Paul-Philemon In using Philemon as a case study, Bartlett mentions Paul-Philemon relationship as unique (Dean K. Thompson and D, chap.2). This relationship is established in Philemon 1, where Paul refers to Philemon as “dearly beloved and fellow laborer”. Further, Paul’s prayer for Philemon indicates a close relationship to Philemon. As Paul prayed, “I pray that the sharing of your faith may become effective when you perceive all of the good that we may do for Christ. I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you my brother” (Philem. 6–7). Paul influence on many disciples in the New Testament is overwhelming. The extent to which he affected the lives of many is profound. He was indeed an encourager of the brethren. In this Philemon passage, Paul prays for Philemon’s success and commended him for his sincere love for Christ. Bartlett notes that “Paul does not say what it means to be a mentor. But he shows us what it means to have friends, companions, and coworkers who look to him for wisdom” (Dean K. Thompson and D, chap.2). Paul’s mentoring influence transcends his days. He is indeed a great mentor, and his writings are still effective and useful for selecting and developing mentees to become mentors. Gbatu 42 Theological Foundations The Old and New Testaments foundations on mentoring drive naturally into a biblical theology of Christian mentoring. Christians belong to a group of people who express faith in Jesus Christ. They are committed to work and fulfill the mission of their common faith. Upholding to the tenets of biblical teachings, Christians endeavor to hold fast the biblical mandate to go into the world and “make disciples… teaching them to observe” the Lord’s teachings (Matt. 28.19-20). Furthermore, in Colossians 1.28, the apostle Paul points out that we are to preach Christ, warning every person and teaching everyone in all wisdom so that every man is perfectly presented in Christ. In order words, the Church is to preach Christ and ensures that every man becomes mature in Christ. Maturity in Christ comes as a result of intentional discipleship and mentoring of the young. Moreover, from the perspective of biblical theology, Tangenberg write: Mentoring is considered the linchpin that will connect the current generation of Christian leaders to the next one. Scripture provides strong evidence for the “imitative” character of Christian faith. The transmission of wisdom from one generation to the next with the intention of life change is clearly demonstrated in Deuteronomy 6.6-9, and Psalm 78.1-8 where men of God urge God’s people to intentionally hand down God’s commandment to the next generation through adequate way of living. (50) Tangenberg validates the argument that mentoring is an essential catalyst in the development of leaders. Tangenberg also underscores the importance of scriptures in the communication of values. Gbatu 43 Additionally, Tangenberg notes that words such as “example” (John 13.15), “imitate” (Eph. 5.1, 1 Cor. 4. 17), “model” (1 Thess. 1.7, 2 Thess. 3.9) and “train” or “teach” (Mark 3.14) describe the concept of mentoring (50). Explaining further, she quotes Kopp that “biblically and theologically, mentoring protects Christian leaders from stumbling or helps them back onto their feet if they do fall” (qtd. in Tangenberg 50). Likewise, Anderson and Reese write: The Christian faith is an imitative faith. It always has been. Beginning with Jesus’ earliest words to the men and women who would become his apprentices of faith, Christianity has understood itself to be a faith taught by one to another. The life of Jesus Christ must be seen and held as the unique model worthy of imitation for Christian. Jesus, then, is always the attractive source and challenging exemplar for Christian spirituality. (15) Since the Christian faith is an imitative faith, it behooves us to ensure that this faith is communicated to others. This is only made possible if we intentionally engage the young generation through rigorous mentoring program. In putting Christian mentoring into theological perspective, Lewis Rick states: that Christian mentoring “identifies and promotes the work of God’s Spirit in others’ lives, assisting them to access God resources for their growth and strength in spirituality, character and ministry” (20). Lewis suggests that Christian mentoring is not a personal effort but deeply relies on the provision and role of the Holy Spirit. The Holy Spirit is the one who empowers us to implement the biblical imperative to mentor. Additionally, Wakeman references mentoring as being transformational and reformational. He holds that mentoring is to be viewed from the Christian world-view of Gbatu 44 the biblical narrative. Specifically, one should view mentoring from the perspective of creation, fall, redemption and consumption ( 1). The goal of mentoring, as Wakeman suggests is to mentor with the mindset to transform and reform people to actualize their potentials. Mentoring from the Biblical World View of Creation The biblical world view of creation projects the idea of mentoring from God’s reality. For example, Wakeman writes that “learning, education, acquiring knowledge, wisdom and skills are necessary to fulfill creation and cultural mandate” (5). The scripture says, “All this comes from the Lord God Almighty” (Isa. 28.29). The point here is that all methods humanity needs for life were given by God, and they are his way of mentoring his people based on what he created. For instance, Wakeman maintained: One key purpose of Christian mentoring might be to help people acquire the knowledge and skills to fulfill God’s creation purposes for human beings to ‘have dominion’, ‘to work and take care of the planet’ (Genesis 1.28; 2.15). Whether it is business management, nursing, teaching, or any other profession, trade, or role, mentoring can help people acquire the expertise to perform well, to serve the human race, and to create work and prosperity. This is one aspect of general Christian mentoring in wider dimensions of life. (6) Again, Wakeman strengthens the call to biblical mentoring. In order to accomplish God’s creation purpose, it is necessary to give priority to mentoring. The required skills needed to fulfill the biblical mandate to take care of God’s creation demands that the right skills are inculcated in others through proper training. In view of the biblical perspective of creation, Goleman states: Gbatu 45 Human beings are sentient, rational, volitional and creative beings, made for relationships, dependent on community. Mentoring can assist people in becoming what they were intended to be in exercising imagination, problem-solving, gaining wisdom in economic, social, political competence. (30) The idea of the biblical world view of creation puts Christian mentoring in its broadest perspective, thereby engendering for humanities to becoming what they were created for ⸺ fulfilling God’s agenda. For example, Wakeman specifies that: One implication of ‘image of God’ for mentoring procedure and practice is ‘respect for persons’. This respect means unconditional regard (‘chesed’. Hebrew for ‘loving kindness) for the mentee. It involves keeping confidentiality, and working out a covenant agreement between mentor and mentee about purposes, agendas, frequency and length of meetings. Mentoring should be agreed, not compulsory or imposed. The purpose of mentoring is ‘shalom’ wholeness, human flourishing not manipulation or dictatorial relationships. (6) From the perspective of human development and learning, mentoring falls within the wider creation order which incorporates children and parents relationship with God in covenant relationship. There is a persistent call from the Prophet for the people to return to covenant relationship. Learning is also a repeated theme in the Bible (Old & New Testaments). Even Jesus Christ, the Gospel writers and scriptures writers emphasized learning (6). Gbatu 46 Mentoring from the Biblical World View of the Fall The Genesis account of the Fall reveals the impact of humanity’s disobedience and consequent impact on all of creation. The whole of creation became distorted. God’s original intent for humankind was damaged by sin. This disobedience resulted in death, hard labor, cursing of the ground, alienation and judgment (Gen.3.14-24). According to Wakeman, “the Fall infected all aspects of life: thought, imagination, behavior, family life and relationship” (7). This distortion also impacts mentoring with regard to partial knowledge and wrong presuppositions. Consequently, the intent of mentoring can be stained. Wakeman also expounds: Mentoring can be affected by human limitations, the effect of the Fall on the mind and human knowledge. This can be shown through inappropriate interventions, being too confrontational or ‘preachy’, or insufficiently invitational. Other effects might be the promoting of the mentor’s agenda or desire to direct clients to particular solutions. Timing can be astray, or not appropriate, and mentees can be unreceptive. Problems and issues can arise, such as mentoring decaying into socializing with a mentor going ‘native’ A weaker form of distortion might be ‘avoidance’ of confronting issues by either mentor, mentee, or both. (7) The impact of the fall is extended to the activities of humankind. Therefore, care should be taken to recognize the presence of the Holy Spirit who guides the process, ensuring that the mentoring process achieves its goals and does not fall short of its purpose due to human limitations. Mentoring can be affected by human limitations. The Fall affects human knowledge. Wakeman writes that the impact of the Fall can be exemplified “through Gbatu 47 inappropriate interventions, being too confrontational or ‘preachy’, or insufficiently invitational” (7). Another negative effect of the fall is endorsing an agenda that seeks to accomplish the mentor’s desire to the disadvantage of the mentee. Furthermore, problems and issues arise that are disastrous to mentor-mentee relationship (Wakenman 7). For instance, Wakeman states: Even well-meaning mentoring can be inappropriate to client or system needs. There can be unintentional lack of respect, insufficient time spent in building a relationship of trust. Mentors can make interventions that are not spoken in agape love. Purposes and objectives can be unclear or confused. There can be ‘slippage’ in timing and forgetting of the purpose of the session. (7) Paul’s letter to the Romans alludes to the impact of the fall. Having realized the impact of the Fall on Creation, Paul makes a passionate plea in Romans 12 for believers not to conform to the pattern and systems of this world. He encouraged believers to be transformed by renewing their minds (Rom.12.1-2). Paul speaks in this manner because of the corruptibility of the system and rebellion against God’s Law. Hence, when mentoring is not guided by biblical principles, the process can be contaminated. Mentoring from the Biblical World view of Redemption The goal of the biblical world view of redemption is to perceive mentoring from the perspective of Christ’s work of redemption. What makes the mentoring process possible is the redemption work of God. The Trinity of God Discussion regarding mentoring from the Christian perspective can be linked to the biblical narrative. Indicative of this, Hendricks underscores that “mentoring was the Gbatu 48 primary means of instruction in Bible time” (Hendricks and Hendricks 179). Viewing mentoring from the perspective of the Trinity of God is not an attempt to discuss the doctrine of the Trinity in details. According to Matt Perman “the doctrine of the Trinity is foundational to the Christian faith. It is crucial for properly understanding what he is like, how he relate to us, and how we should relate to him”(1). The assertion is that “there is one God who eternally exists as three distinct persons-the Father, Son, and Holy Spirit” (Perman 1). Therefore, this section seeks to delineate the role of the Trinity in mentoring. The Role of God the Father in Mentoring God always takes the initiative in all ministries in his name. There is a need that we avail ourselves to him. God is at work through the Holy Spirit. The confidence we have is God has always prepared the way (Deut. 31.8). Mallison writes: All human relationships will be secondary to the development and maintenance of our growing relationship to God as we practice the spiritual disciplines of prayer, obedience to the Scriptures, solitude, worship, service, fellowship, etc. The openness and honesty we need to make effective mentoring relationships grows out of our openness with and obedience to God. From this living relationship comes our empowerment by the Holy Spirit to mentor others. (28) The biblical narratives point to God as the first mentor. The account of Genesis is evident that God formed man and breathed into his nostrils the breath of life and man became a living being. God also put man as steward of his garden. The narrative depicts God as a mentor, and Adam as the mentee. Adam’s mission as God’s steward was to exercise authority over everything God created. Further, God advised Adam to follow his instruction (Gen. 2.7, 15-17). Biblical history also points out God as a mentor who Gbatu 49 instructs, beginning with Adam to Noah to Moses, the prophets, and continuing into the New Testament. In similar manner, the scripture is emphatic that God provides spiritual leadership and guidance to his people. Paul mentions in 1 Thessalonians 5.33 the significant role God executes on the Christian’s behalf. The text states, “Now may God himself, the God of peace, sanctify you completely; and may your whole spirit, soul, and body be persevered blameless at the coming of our Lord Jesus Christ” (1 Thess. 5. 23). Equally important is God’s call for holiness among his people. “For I am the LORD your God. You shall therefore consecrate yourselves, and you shall be holy; for I am holy” (Lev. 11:44). Correspondingly, Peter reiterates this instruction from God; “Be holy, for I am holy” (1 Pet. 1.16). It is therefore clear that God (mentor) instructs Christian (mentee) to be holy. Such holiness does not happen by coincidence; it requires total submission to the leading of the Holy Spirit. The Role of the Jesus Christ in Mentoring The New Testament portrays Jesus as a mentor to his disciples. Freeks and Lotter mention that “Jesus is the perfect model for mentoring and the main character of the Gospel and God’s representation promised by the Bible” (Freeks, “Old Testament Figures as Possible Current ‘Mentors’. Exploratory Pastoral-Theological Reflections” 6) Furthermore, Jesus Christ was a servant and a teacher (Jn. 13.13). Being a teacher, he demonstrated a mentoring characteristic. Freeks and Lotter write “the essence of Jesus Christ’s possible mentoring was displayed in the relationship with His disciples” (Freeks, “Old Testament Figures as Possible Current ‘Mentors’. Exploratory Pastoral-Theological Reflections” 6). In like manner, Christ’s life was a mentoring encouragement to his Gbatu 50 discipleship. He is an example of humility. He humbled himself by washing his disciples’ feet; he was a servant-teacher (Freeks Lotter “Old Testament Figures as Possible Current ‘Mentors’. Exploratory Pastoral-Theological Reflections” 11). In Matthew 28.19 Jesus Christ mentors by setting the right examples. He says “…make disciples of all nations and teaching them to obey everything I have commanded you” (Matt. 28.19). Martucci argues for Jesus’ roles as both teacher and prophet. She writes: Jesus was both teacher and prophet. No teacher since Jesus has influenced as many people. The countless numbers who heard his message changed their lives, accepting his challenge to follow him. Today we recall those Gospel messages that have helped us through difficult time, changed our lives and guided us daily, and we also recognize Jesus as our mentor. (1) Martucci makes an important point. She elevates mentoring to developing relationship with people, as Jesus did. The added advantage is that when we discover the importance of the mentor’s role, “it forces us to accept responsibility for our behavior and action (Martucci 1). She indicates that “to follow Jesus’ footsteps, to mentor others as he did, we must take on the role for the rest of our lives” (Martucci, 1). Mentoring is a lifelong process. What Martucci suggests is a powerful connection in the mentoring process which a mentor must seek. As we seek to mentor like Jesus, that process must bring about change in the mentee that goes beyond the now. Additionally, Anderson & Reese write: The kind of teaching Jesus provided them (His Disciples) was very different from the classroom instruction of the academy today. It assumed a relationship and style that made different demands on both rabbi and disciples, teacher and learner, Gbatu 51 mentor and protégé. More like the work of the master craftsman tutoring the young apprentice, Jesus’ style of instruction embodied a pedagogy that invested life in the learner through an incarnation of the message being taught. This teaching was not something that was conceptually defined for his disciples as much as it was lived, experienced, tasted and touched by the learners. Jesus not only spent time instructing, training and informing, he spent much time forming a community. (16) Jesus was unique. His style was excellent. He taught by example. He was concerned about character transformation and not just giving information. Jesus’ mentoring strategy was about forming community that reflected change. Jesus Christ’s Principles of Mentoring As part of Jesus mentoring strategy, he invested time in the few (Luke 6.13-17). According to Dr. Robert Coleman, though Jesus influenced many, he concentrated on the few (24). Coleman states that by selecting few Jesus illustrates a fundamental principle of mentoring. Coleman further writes “all things being equal, the more concentrated the size of the group being taught, the greater the opportunity for effective instruction” (26). Also, according to Coleman, by concentrating on the selected few, “Jesus literally staked his whole ministry on them” (26). Not only did Jesus’ mentoring relationship focus on the selected few, but also his goal was to prepare men who will lead the multitude (Coleman 30). Jesus Christ was very strategic. He demonstrates a principle of mentoring that was successful. He selected men of low class thereby illustrating that “if we cannot begin at the top, then let us begin where we are and train a few of the lowly to become the great” Gbatu 52 (Coleman 34). As a mentor, Christ was determined to reproduce himself in a selected people who he believed were capable to transfer the work. Additionally, Coleman affirms that the success of Christ’s mentoring process has lasting effect beyond his time because he decided to stay with his disciples (37). In the absence of a formal educational setting, Jesus Christ drew his disciples close to himself. He taught his disciples by modeling what he taught (Coleman 38). Jesus’ mentoring strategy of selecting a few is termed as Small Group Strategy by Smith (52). According to Smith, the Small Group Strategy “refers to how and when people are intentionally placed in smaller groups of people for learning, community or some sort of purpose-some type of mission for kingdom of God” (52). Mentoring, Smith confirms “is an intensive relationship that in this case focuses on discipline” (52). In addition to the Small Group Strategy, Jesus also used the Gathering Strategy. Jesus gathered people in a larger local and taught them (Luke 6.20-38). Making reference to the Christian faith, Greene Barr states: The Christian faith as we know it, that has turned the world upside down and right side up is not only due to the life, death, resurrection, and ascension of Jesus Christ. The Christian faith as we have come to know, believe and follow it is also due to the fact that the Lord Jesus poured so much of himself into the apostle he mentored. (21) The impact of Christ’s mentoring strategy reflects his commitment to consistently engage his disciples. Jesus was intentional in his mentoring program. Jesus devoted time and communicated what was necessary for the disciples to becoming good examples of his teaching. The Lord Jesus did not write a thesis; all that we know from his life was written Gbatu 53 and witnessed by the few men mentored and those they mentored along the way (Greenebarr 21). History of Pneumatology This discussion of the history of the Holy Spirit is not intended to fully explore the doctrine of pneumatology. The goal is to connect the importance of the Holy Spirit in the survivability of the Church. Jesus Christ in the New Testament underscores the significance of the Holy Spirit in mentoring when he says, “howbeit when he, the Spirit of truth, is come, he will guide you into all truth for he shall not speak of himself; but whatsoever he shall hear, that shall he speak and he will shew you things to come (John 16.13). Additionally, Matthew Henry writes that the advent of the Holy Spirit “would be of unspeakable advantage to the disciples themselves. The Spirit has work to do, not only on the enemies of Christ, to convenience and humble them, but upon his servants and agents, to instruct and comfort them.” Therefore, pneumatology (the study of the doctrine of the Holy Spirit) is significant to the discussion of Christology, and inextricably linked to soteriology, and a foundation for sincere fellowship in Christendom (Martin 54). Different attempts have been made in Christian history to clarify the identity of the Holy Spirit. Marton argues that “when the Council of Nicaea met in AD 325, it affirmed the Holy Spirit in the statement and “we believe in the Holy Spirit” (54). Another example was in A.D. 381 at the Council of Constantinople. This council established that the Holy Spirit “proceeds from the Father through the Son” (Martin 54). While there are disagreements regarding the doctrine of the Holy Spirit, Marton succinctly indicates that the Holy Spirit is essential for the life of the Church. The truth that “God continues to be present with us as the Spirit of Christ, creating a new Gbatu 54 community, empowering the people of God, nurturing the church in faithfulness, and leading us into lives of joy, peace, and love, the role of the Holy Spirit is crucial” (Martin 54). The Holy Spirit role is vital to Christian mentoring. Effective Christian mentoring depends on the role of the Holy Spirit, and not merely on human capacities. Furthermore, Rick Lewis highlights the significance of the Holy Spirit in mentoring: What is essential to a good mentoring process is the foundation of a real relationship between two people that is dedicated to the Father, centered on Jesus Christ, enlivened by the Holy Spirit, anchored in the Christian scripture and free to adapt its forms in fresh creativity to the unique personalities of both the mentor and the mentee. Most of all, the direction that a particular mentoring relationship takes in terms of subject matter should depend on what the Holy Spirit is doing in the life of the mentee concerned.(26) In Philippians 1.6, Paul illustrates that God has begun and is carrying on his work in every Christian. Again, it is the power of the Holy Spirit that engenders the transformation in the mentee’s life. Consequently, Lewis points out: “Mentoring plays close attention to these connections, beginning at the point where God’s Spirit invariably begun-in the heart” (26). The Role of the Holy Spirit in Mentoring Edward R. Martin in his book, Mentoring by Designed, writes that the Holy Spirit is crucial in effective mentoring and discipling (53). The essential role of the Holy Spirit in Christian mentoring and discipling is cardinal to understanding the theological foundation of mentoring. According to Marton, three reasons why the Holy Spirit is Gbatu 55 essential to mentoring are that the Holy Spirit role hinges on Christology, soteriology, and ecclesiology. Hence, discipleship and mentorship work toward leading people to experience salvation, determine to follow Christ, and serve with other believers. The success of these depends on the work of the Holy Spirit (54). Spiritual Mentoring Christian mentoring according to John Mallison “is a dynamic, intentional relationship of trust in which one person enables another to maximize the grace of God to their life and service” ( 8). Mallison again validates the necessity of Christian mentoring. The relationship that exists between the mentor and mentee must be dynamic and intentional as well as totally dependent on God’s grace. Howard Hendricks highlights the importance of mentoring. He specifically underscores that: mentoring is a relational process [in which a] mentor, who knows or has experienced something … transfers that something (resources of wisdom, information, experience, confidence, insight, relationships, status, etc.) to a mentee, at an appropriate time and manner, so that it facilitates development or empowerment. (Hendricks and Hendricks Kindle loc. 2568) Hendricks offers some important principles of mentoring. He refers to the mentoring process as transferring something that is legitimate to the mentee. The idea of connecting mentoring process to an appropriate time is important. While the mentor can influence at any moment the mentee, engaging the mentee early is essential. Gbatu 56 Spiritual mentoring is also “a relationship between mentor, mentee and the Holy Spirit. Through this relationship, the mentee seeks to discover what God is already doing in his or her life, and thereby grow in friendship with God, identity in God, and awareness of God’s call”(The Office of University Ministries and The Center for Worship 5). The involvement of the Holy Spirit in the process of mentoring creates a three dimensional relationship. There is a mentor-mentee relationship, a mentor-Holy Spirit relationship and a mentee Holy Spirit relationship. In these relationships, the Holy Spirit connects the relationship and provides all the supports that leads to success. According to James Osterhouse and Gary Teja, “spiritual mentoring has often been defined as the type of mentoring that helps a person grow in his religious development, in his or her relationship with God and with others in the spiritual community” (19). Furthermore, they describe mentoring as “the activity of helping another person to grow in their skills, character, and knowledge in any given area of life” (12). It indicates that one person is more experienced, and knowledgeable in transmitting to the younger, less experienced, less knowledgeable person skills, and values. The intent of a mentoring program in the local Church is to train emerging leaders and make them valuable assets to accomplish many tasks. The concept of discipling, mentoring and coaching ministries is essential scaffolding for development authentic leadership formation. According to Osterhouse and Teja, the Church should disciple new believers, mentor emerging leaders and coach ministry practitioners (7). In a nutshell, Osterhouse and Teja affirm that “we disciple new believers-laying the foundation, we mentor emerging leaders⸺ providing leadership formation; and we Gbatu 57 coach those in ministry leadership⸺ encouraging fruitfulness” (6). Observably, three dimensional relationships develop—discipling new believers, mentoring emerging leaders, and coaching ministry leaders. The Historical Foundation Tracing Mentoring to Odysseus The original mentor according to Osterhouse and Teja, was “a character in Homer’s The Odyssey in which the Greek soldier, Odysseus is called off to war against Troy and leaves his young son, Telemachus in the hand of his friend/slave Mentor” (10). Affirming further, Osterhouse and Teja clarify that “the man Mentor became the counselor or teacher for Telemachus” (10). Consequently, this counseling/teacher became known as a mentor. Still, it is believed that the initial usage of the term mentor as a counselor/teacher is traced to the late 1600s, linking it to the French novel Les Aventures de Telemaque, that became known in the 18th Century (Osterhouse and Teja 20). By the same token, Osterhouse and Teja acknowledge that “Archeologists and Anthropologists traced the foundation far back to the Stone Age. During this era, talented flint knappers, healer, cave artists, and shaman structured young people in the arts and knowledge need to perpetuate their skills” (Osterhouse and Teja 11). As a matter of fact, Osterhouse and Teja write: Even more recently, before the development of trade schools, mechanics and barbers would take apprentices (journeymen) and turn them into masters of their trade. Before the development of teaching hospitals and seminaries, medical doctors and ministers respectively would take young people into their homes to live with them so these young people could observe how they carried out their Gbatu 58 practice of medicine or how to develop their skills as a preacher. Each of these situations describes a mentoring relationship between two or more people. Mentoring has been, and continues to be, a primary vehicle for the development of men and women by contact with more experienced practitioners, through the transmission of knowledge, the passing on of needed skills, and the sharing of moral and ethical codes. (11) Mentoring has been and is a legitimate vehicle to transmit needed skills to others. The impact of mentoring continues to affect this generation and generation to come. Even in the most industrialized societies where machines and other technologies are used, mentors are needy to guide mentee how to use the machines and technologies. Mentoring is an important catalyst for the development of humanity. Mentoring in Post-Reformation Christianity The Post-Reformation era contributed to the spiritual vitality of the Church. There were important figures that played pivotal roles in providing spiritual directions that contributed to maturity among believers. Their insightful contributions and stories to a larger extent have influenced the Church overtime, thereby presenting a picture of Christian mentoring. Historically, there are mentoring examples during Post-Reformation Christianity. There is evidence that the minds of great thinkers have been transmitted from generation to generation, presenting some essential components of mentoring examples the Church can draw upon today. Jonathan Edwards’ Mentoring Examples Rhys Bezzant reflecting on the life of Jonathan Edwards offers reasons why Edwards should be considered as a pastoral mentor. In his book Edwards the Mentor, Gbatu 59 Bezzant identifies five practices (friendship, conversation, apprenticeship, biblical thinking and correspondence) that marked Edwards’ strategic approach to developing future pastors. Edwards’ life story was categorized by the deep friendship he had with others. He built mentorship through friendship. He brought the Gospel alive through mentoring grounded on Christian friendship (Schemm and Oliveri). Additionally, Jonathan Edwards was intentional in his engagement with mentees through conversation. By using conversation, Edwards built an exchange of ideas in the context of honest and respectful relationship with mentees. Edwards viewed conversation as a means of grace—“a way to cultivate a gospel identity in one another by discussing God’s word” (Schemm and Oliveri). Edwards’ way of conversation strengthened the sense of brotherhood and fraternity with his mentees. It is also believed that when Edwards did not reach his protégés’ face-to-face, he guided them through written correspondence, in which time he discussed theological matters, reflecting on marital dynamics. Leadership development was a major aspect of Edwards’ experience. He underscored that pastoral leadership required sacrificial devotion and service. He pictured leadership as “laying our own lives for our mentees and friends” (Schemm and Oliveri). Jonathan Edwards’ mentoring strategies validate the call to use multiples mentoring methods to achieve results. Edwards applied multiple styles to reach his mentees. These styles or strategies are still useful today. John and Charles Wesley’s Mentoring Influence The Post Reformation era highlighted a great awakening which witnessed progressive transformation. Key contributors to this great awakening were John Wesley Gbatu 60 and Charles Wesley. For example, Charles Wesley was instrumental in the establishment of a Holy Club which was composed of young men desirous of spiritual growth. In later years, John Wesley joined Charles and became a leading participant ("Revival" 5). The significance of mentoring was soon discovered by John’ Wesley when he considered mentoring as a heartwarming experience ("Revival" 5). George Whitefield Mentoring Influence Whitefield was also one of the contributors who helped and inspired the Great Awakening movement in Britain and the British North American Colonies⸺together with John and Charles Wesley. These men used their friendship to foster and influence great multitude with the Gospel ("Revival" 8). It is stated that: Whitefield joined other ministers like Jonathan Edwards, Gilbert Tennent, David Brainerd, and the Wesley brothers to rekindle believers’ faith in Christ. The revival of the Great Awakening was an event in which all of the colonies shared, giving them a common, unifying experience. Many believe that God used the Great Awakening to draw the American colonies into closer union, preparing them for independence. (Revival" 9) The contributions of George Whitefield, John Wesley and Charles Wesley confirm that mentoring is collaborative. Sometimes, it is important that in mentoring mentors collaborate with one another to impact the multiples. Mentoring and Learning Theory Mentoring as a practice is integrated into other fields of study. There are various learning theories that provide support to establish the validity of mentoring as an Gbatu 61 effectual means of education or training. The practice of mentoring provides understanding towards establishing a conceptual framework for the conduct of the study. Clapper writes: Adult learners perceive learning and reach understanding of clinical expertise. Although educators in clinical and simulation settings are becoming much more aware of the theories that affect adult learning, too often their knowledge might not reach past the great work of Malcolm Knowles and his theory of andragogy. Other theories are presented in ways that help adult educators of adults to understand how the conditions that are favorable for adult learning may be replicated to help learners reach a level of understanding, meet clinical and organizational objectives, and willingly seek out lifelong learning opportunities. (Clapper 1) The concept of mentoring can also draw upon other fields of study to strengthen its impact on human development. Clapper confirms that Malcolm Knowles’s theory of adult learning can be replicated to facilitate lifelong learning. In 1968 Knowles set out his description of adult learning. He proposed five assumptions of adult education. The term andragogy was used to distinguish adult learning from other forms of pre-adult education. Andragogy is also “the art and science of helping adult learn” (“Adult Learning Theories and Principles” 1). Malcolm Knowles’s perspective on adult education highlights five assumptions. The first was that adult learner was “someone who has an independent self-concept and who can direct his or her own learning”(Merriam 5–6). The first characteristic means that as adults develop, they become more independent and self-directing. For this reason, adults feel accepted, Gbatu 62 respected, and supported. Similarly, mutuality exists between teachers and students, which make adults capable of directing and planning their learning. The second assumption is that adults accumulate a reservoir of experiences that serve as rich source of learning. Knowles’s characteristics of adults learning have a link to mentoring. Adults are mature and have experience. They are rightly situated to provide guidance to the mentee. Further, Knowles’s third assumption is that learning needs are closely related to changing social roles. Additionally, the fourth assumption is that adult learning is problem-centered and is interested in immediate application of knowledge. The whole idea is that adult learning is problem-centered rather than subject-centered. The problem-centered skill is considered as a way of mentoring that walks alongside the mentee in the early years and works through problems as they emerge. Adult learners are already aware of some problems in life where application is needed. Therefore, the agenda of the mentoring relationship should be driven not by the subject matter but by the perceived areas of need as identified by the protégé. Finally, the fifth assumption is that adults are motivated to learn by internal rather than external factors (Merriam 6). While the andragogy adult learning theory provides insightful characteristics of education, it has come under educational inquiry. Other categories of adult learning theories criticize that the andragogy theory does not consider other cultures of adult learning style. For example, in 1970, Jack Mezirow developed the transformative learning theory. The transformative adult learning theory also known as transformational learning was “focused on changing the way learners think about the world around them and how they think about themselves”(“Adult Learning Theories and Principles”). Mezirow saw transformative Gbatu 63 learning as a rational process, which challenges learners to discuss and expand their understanding. In another development, self-directed learning theory became common in the 1970s. It is associated with Alan Tough. The self-directed learning theory is used in many educational settings to describe adult learning. The rationale of self-directed learning is that individuals take responsibility of their lives without the supervision of a teacher ("Adult Learning Theories and Principles"). Additionally, David Kolb advocates for the experiential theory. This theory can be summed up as follows: Experiential learning theory focuses on the idea that adults are shaped by their experiences, and that the best learning comes from making sense of your experiences. Instead of memorizing facts and figures, experiential learning is a more hands-on and reflective learning style. Adult learners are able to utilize this theory and learn by doing, instead of just hearing or reading about something. Role-play, hands on experiences, and more are all part of experiential learning. (Adult Learning Theories and Principles) This means that adults and their learning are shaped by their experiences. Instead of memorizing ideas and facts, adults are prone to do hand-on activities. Another attempt was made by John Dewey in the early 1900s to describe adult learning. Dewey proposed project-based learning to explain how adults learn. The project-based learning theory described how adults learn by doing. The overall concept is doing something to help you learn ("Adult Learning Theories and Principles"). Gbatu 64 Learning Style Inventory and the Four Basic Learning Styles David Kolb is associated with the development of Learning Style Inventory. In 1971, he proposed four essential learning styles⸺Diverging, Assimilating, Converging, and Accommodating (Kolb et al. 4). These four learning styles were based on research and clinical observation. The following are the intrinsic meanings of these styles of learning. The diverging style incorporates Concrete Experience (CE) and Reflective Observation (RO). Kolb acknowledges: People with this learning style are best at viewing concrete situations from many different points of view. It is labeled “Diverging” because a person with it performs better in situations that call for generation of ideas, such as a “brainstorming” session. People with a Diverging learning style have broad cultural interests and like to gather information. Research shows that they are interested in people, tend to be imaginative and emotional, have broad cultural interests, and tend to specialize in the arts. In formal learning situations, people with the Diverging style prefer to work in groups, listening with an open mind and receiving personalized feedback. (Kolb et al. 4) Diverging style authenticates the need for adults to assume mentoring roles in the church. Adults are people with broad-base experience. By assuming mentoring roles, adults becomes rightly situated to influence the younger generation. On the other hand, the Assimilating style’s dominant learning abilities are Abstract Conceptualization (AC) and Reflective Observation (RO). People with this learning style have the following abilities according to Kolb: they understand best a wide range of information and are able to put things into concise, logical form; they are less Gbatu 65 focused on people and more interested in ideas and abstract concepts. They find it more important that a theory has logical soundness than practical value, and they prefer readings, lectures, exploring analytical models, and having time to think things through (Kolb et al. 4). In contrast to assimilating learning style, the converging style of learning merges Abstract Conceptualization (AC) and Active Experimentation (AE). Therefore, people with this learning style are good at discovering hands-on uses for ideas and theories. Their unique abilities are solving problems and making quality decisions based on scientific inquiry. They are more technical in dealing with tasks rather than social problems. These skills are essential in specialist and technology careers (Kolb et al. 5). More so, the accommodating learning style merges both Concrete Experience (CE) and Active Experimentation (AE). Accommodating learners primarily learn via hand-on experiences. They find pleasure in carrying out plans and participating in new and challenging experiences. Their tendency may be to act on “instinctive” feelings rather than on logical analysis. In order to solve problems, they trust heavily on people for information than on their own technical analysis. This learning style is significant for efficiency in action-oriented careers such as marketing or sales. In formal learning situations, people with the Accommodating learning style prefer to collaborate with others to get assignments done, to set goals, to do field work, and to test out different approaches to completing a project (Kolb et al. 5-6). Kolb concludes that different people learn differently. It is therefore advantageous for the mentor to adopt the learning style that is appropriate to the protégé. Gbatu 66 Principles of Mentoring Based on the literature from the biblical, theological, historical foundations, I provide here a summary of key principles on Christian Mentoring. Principle of Teaching It is crucial to note that the first principle of Christian Mentoring is derived from the Bible. Christian Mentoring begins with the biblical imperative to teach the young and it is rooted in the Old and New Testaments (Deut. 6.6-9; Ps. 78.5-8; Titus 2.4-5; I Tim. 4.10-11, II Tim. 2.2). Christian Mentoring from the perspective of the Bible is linked to education. The education of the child was an agency in Jewish culture to enhance biblical mentoring. In other words, the education of the child should be grounded in the biblical stance, and not separated from it. Barclay holds that mentoring was transmitted through the educational system of the Jewish community, and education was perceived as a vehicle that drove the moral and religious life of the young (Train Up the Child 14). Teaching was one of Jesus’ principles of mentoring. He taught His disciples by drawing them close to himself (Coleman 37-38). Principle of Relationship The biblical foundation of Christian mentoring identified that Christian mentoring is built on the textual evidence of relationship. This relationship from the biblical foundation of the research began with Abraham-Lot (Gen. 12). Notwithstanding, several mentoring relationships were highlighted. For example, Jethro-Moses (Exodus 18) was “highly stylized and couched in phrasings of theological awareness” (Thompson and Cameron, chap. 1). This relationship resulted in greater effectiveness in Moses’ leadership which distinguished his leadership success. Additionally, the Moses-Joshua Gbatu 67 relationship led to Joshua’s leadership development. This is why the success of Moses’ leadership even after his death is also exemplified in the success of Joshua’s leadership. Further, John Mallison’s accounts of biblical models of mentorship in the Old Testament specifies that “Moses no doubt had a significant influence on Caleb. Moses relationship with Caleb facilitated his huge success in becoming an outstanding leader, through to his senior years (40). Snode mentions that Caleb was chosen to be one of the spies as (Numbers 13.6) was evidence of Moses influence on him. Even at 85 years of age, he had not lost his vision, his courage, and his desire to do something big for God. The spirit, the zeal, and the courage of Caleb were no doubt inspired by the example of Moses (( 9). Furthermore, unique to the principle of Christian mentoring is the idea of peer mentoring exemplified between David and Jonathan (I Sam. 18.1-4; 19.1-7; 20.1-42). This relationship illustrates that a mentoring relationship does not only take place between an adult mentor and their mentee but peers can also mentor each other. Additionally, building healthy friendships was Jonathan Edward’s strategy to develop future pastors. The Gospel came alive through his mentoring effort established on Christian friendship (Schemm and Oliveri). Coleman also indicates that spiritual mentoring is relational. Regardless of the forms (formal and structured, informal and casual, consistent or sporadic), the heart of Christian mentoring is relational (SharpenGuidetoSpiritualMentoring09.Pdf 37). The Principle of Confidentiality Confidentiality in mentoring relationships is cardinal and promotes the quality flow of communication between mentor and mentee. Confidentiality here means, “creating space where the client can explore sensitive subjects in the knowledge that the Gbatu 68 counselor will not repeat or misuse the information discussed outside of the counseling room”(Steven 1). In other words, an unauthorized disclosure of information could be prejudicial to the others interest, and has the potential to distort the counseling relationship. The mentoring relationship between David and Jonathan demonstrates confidentiality. Jonathan revealed some deep secrets of his father to David and advised him on what to do (I Sam. 19.1-7, 20.1-42). Also, at a certain point in Jesus Christ’s ministry, he cautioned his disciples not to disclose information regarding his identity (Matt. 16.20). Jesus’ caution to his disciples concerning his identity further illustrates the importance of confidentiality. In this relationship, the mentee is advised not to disclose important information to a third party. Therefore, the responsibility to be confidential is for both mentor and mentee. The Principle of Counseling The literature review discovered instances where counseling was done by mentors through direct instruction on what to do. For example, in the Eli-Samuel mentoring experience, at a certain point, Samuel could not discern that the Lord was calling him. It took Eli’s counsel for Samuel to discover that it was the Lord who was calling him. Eli provided him with guidance which led to him discovering the Lord’s call. Even Mordecai played a radical role as a mentor and motivated Esther to act. His challenge to Esther was in the form of advice to be decisive (Esther 4.10-17). Additionally, counseling principle was applied by Aquila and Pricilla when the couple instructed Apollos more accurately in the way of God (Acts 18.26). Gbatu 69 The Principle of Modeling One of the effective ways to be influential in mentorship relationships is modeling what you teach. This principle was epitomized by Jesus Christ in the Gospel when He washed his disciples’ feet (John 13.1-17). Anderson and Reese maintained that “Christian faith is an imitative faith. Christianity has understood itself to be a faith taught by one to another. The life of Jesus Christ must be seen and held as the unique model worthy of imitation for Christians”(15). In other words, the mentors should live in such a way that their lives minister to their mentees and influence them positively. The Principle of Concentrating on Few People If mentors will be effective, then they need to apply the principle of concentrating on few people. Concentrating on a few people was one of Jesus’ principles of effective leadership development strategy. Jesus Christ concentrated on the few and not on the multitude (Coleman 21). This principle is an essential way for reaching the multitude. This is also a fundamental principle of teaching: all things being equal, the more concentrated the size of the group being taught, the greater the opportunity for effective instruction (Coleman 26). True to this principle is the idea that the continuality of Christian ministry rests on the shoulders of committed disciples, who have been mentored and prepared to take the baton of leadership. There is a need to train and prepare people who will lead the multitude. Furthermore, John Wesley applied the principle of concentrating on the few. As a mentor, Wesley built small scale communities of moral accountability and upheld the value of holiness in the faith (Oden 28). It is now evident that both Jesus and Wesley were effective mentors who focused on developing the few and not the multitude. Gbatu 70 The Principle of Written Correspondence The mentoring relationship was fostered by Paul through his writings. His writings illustrate a relationship between teacher and pupil and apostle and congregation. The literature review identified that Jonathan Edwards also used written correspondence to reach his mentees when he could not meet them in person (Schemn and Oliveri). Mentoring With the Holy Spirit Christian mentoring as asserted by Edward R. Martin is effective when the Holy Spirit is an active partner. In this relationship, we are apt to recognize the movement of the Holy Spirit in the ordinary. This makes Christian mentoring the work of the Holy Spirit. Christian mentoring is the Holy Spirit work because the task of helping mentees discerns the Spirit of Christ involves the role of the Holy Spirit. Hence, the Holy Spirit in a practical way assists the mentor to direct the mentee to pay attention to the inner working of the Spirit (Coleman 45). Purposive Spiritual Mentoring This principle of mentoring means that mentoring has an aim, a target, and a purpose. Therefore, it is the mentor’s responsibility to help the mentee reflect deeply and discover the purpose of life. Coleman’s list mentoring purposes, though not exhaustive are illustrated with biblical mentors identified in the research. They include. 1. Encouragement (Moses-Joshua), Moses informed young Joshua, his successor in leadership to be strong and courageous, and never to fear (Deut. 31.7-8) 2. Discernment (Eli-Samuel), Eli instructed young Samuel to listen after he perceived that the Lord was calling Samuel. (I Sam. 3.8). In spiritual mentoring, Gbatu 71 discernment is adaptable, and one size does not fit all. Discernment allows the mentor to see with the vision of God. 3. Accountability (Nathan-David), Nathan confronted King David of his moral failure (2 Sam. 12). 4. Reminder of spiritual identity (Abigail-David), Abigail intervened and saved her family when David was about to take a political revenge when her husband refused to assist David and his men. She was creative to assist King David in recalling his God-given purpose. She gently restored David’s memory of God’s purpose in his life (I Sam. 25). 5. Wisdom for decision-making (Naomi-Ruth), Ruth followed the instruction of Naomi concerning her life. 6. Empowerment (Elijah-Elisha), Elijah empowered Elisha to become his successor by transmitting to him the double portion of his power (2 Kings 2). 7. Explanation and correction (Priscilla, Aquila-Apollos), Priscilla and Aquila tutored Apollos (Acts 18). Though Apollos was a learned man with thorough knowledge of the scriptures, when Priscilla and Aquila heard him, they invited him to their home and explained to him the way of God more adequately (Acts 18.24-26). 8. Appeal for growth (Paul-Philemon), Paul appealed to Philemon to shift his worldview which resulted in a dramatic change in Philemon’s relationship with his runaway slave, Onesimus (SharpenGuidetoSpiritualMentoring09.Pdf 48–49). Gbatu 72 Research Design Literature The purpose of this study was to evaluate the knowledge, attitudes, and behaviors, regarding mentoring Christian youth within three Baptist Churches. The study considered Duport Road Community of Paynesville, Montserrado region. The participants were engaged in Christian mentoring training experience. The project utilizes quantitative and qualitative research methods. The research was interventional. Intervention research according to Tim Sensing is “action research where the researcher becomes a co-participant with the community in the process of gathering and interpreting data to enable new and transformative mode of action” (63). Qualitative research is defined “as a market research method that focuses on obtaining data through open-ended and conversational communication”(Bhat). This method explains what people think and why they think in that manner. The project adapted a qualitative method during the pre and posttests questionnaires designed to sample participants’ responses on mentoring Christian youth. The qualitative data (focus group discussion and the interview) were analyzed using thematic analysis. According to Hennink, thematic analysis requires a verbatim transcript of the group discussion, so that participants’ own expressions and perspectives can be identified. One of the hallmarks of thematic analysis is the use of quotations to illustrate specific issues in participants’ own words” (Focus Group Discussion 99). Considering the focus of the research, and reflecting on the foundation of the Church in Bible tradition, the project highlighted both Old and New Testaments perspectives on mentoring. Mentoring examples from the Old and New Testament constituted the biblical foundation. The theological foundation reviewed Christian mentoring from diverse theological themes. The project further highlighted a historical Gbatu 73 foundation and also drew upon insights from the post Reformation Era. Regarding quantitative research method, the project utilized a set of questionnaires for statistical analysis. These questionnaires assessed the participants’ fundamental knowledge, attitude, and behavior on mentoring Christian youth during the pretest mentoring experience. The project included mentors and mentees active in ministry from these participating Churches. Questionnaires were designed with qualitative methods to sample views during the posttest of the mentoring experience training. Summary of Literature The literature review section of the project examined three foundations—biblical, theological and historical. The biblical foundation was structured in two dimensions. The first dealt with the Old Testament which identified mentoring examples from diverse perspectives. The Old Testament foundation examined relationships that portrayed the concept of mentoring. For instance, Brueggemann, views mentoring as a “social relationship in which one person knows things that would help another person through with well-being and success” (Thompson and Murchison, chap.1). God is seen as the one who always guides his people from generation to generation. Mentoring during the Old Testament era was transmitted through the educational system set up by the Jewish people. Education was perceived as a channel to transfer moral and religious values to the youth to build character. Therefore, mentoring is exemplified in the Old Testament. It became a common practice for one of greater experience to mentor another. Mentoring in the Old Testament was also used to transmit skills to handle complex life situations—the Jethro-Moses relationship. Gbatu 74 Mentoring was used to prepare successors resulting in smooth transitions (Moses-Joshua). Mentoring was critical in bridging the gap between friends. It helps solidify relationships and strengthens bonds (Jonathan-David). The Old Testament demonstrated parents’ deep involvement with children as mentors through advice: given (David-Solomon). Mentoring is about investing in few leaders who have the potentials to multiply themselves (Jesus and his disciples). The New Testament perspective on mentoring catalogues mentoring principles of Jesus Christ and His disciples. It further links the role of the Trinity in Mentoring. Christian mentoring has a strong connection to the role of the Trinity. God the Father, God the Son and God the Holy Spirit cannot be divorced in the practice of Christian mentoring. Mentoring has key connections to the Trinity. The Father initiates all relationships and ministries. The Son demonstrates mentoring relationship as the perfect revealer of the Father, and the Holy Spirit effects and sustains all Christian mentorship programs. Due to the brevity of life, mentoring is a necessary tool to prepare future leaders. Mentoring is how the church can equip the young for ministerial tasks. Mentoring from the Christian worldview is God’s reality. It should be viewed from the perspective of God’s initiative and ideas. All things come from God (Isa. 28.29). The goal of Christians mentoring is accomplishing God’s purpose. Mentoring was reviewed from the biblical worldview of creation. This idea conceived mentoring from the reality of God’s reality and required that people need knowledge and skill to fulfill God’s creation purpose (Gen. 1.28, 2. 15). Moreover, the impact of the Fall has distorted all aspects of life, including thought, imagination, behavior, Gbatu 75 and relationships. The impact of mentoring can be stained by human limitation. Nevertheless, the intervention of the redemption work of Christ provides a remedy. The historical foundation of the research identified, chronicled, and traced mentoring historically to Odysseus. Some key figures in Post-Reformation era who provided spiritual directions to believers during this period of Christianity were named. Mentoring was also traced to other fields of studies. For example, learning theory provides support to establish the validity of mentoring as an important means of education and training. Finally, the literature review concluded the principles of mentoring from the biblical, theological, and historical foundations. Gbatu 76 CHAPTER 3 RESEARCH METHODOLOGY FOR THE PROJECT Overview of the Chapter This chapter on methodology specifies how the project was executed. Methodology, according to Tim Sensing, “is the overarching paradigm the researcher uses to study a particular problem” (26). The chapter explains the nature and purpose of the project, restating its purpose and detailing the intervention. The three research questions of the project are outlined in the chapter with an analysis for each question. The research questions are followed by explanation of the unique dynamics, geography, worldview, and relevant demographics of the project’s ministry context. Additionally, in this chapter, criteria for the selection of the project’s participants, including a detailed description of the participants and ethical considerations are presented. Finally, the chapter concludes with instrumentation, data collection, and analysis. Nature and Purpose of the Project This research project examined a Christian mentoring program in the process of discipleship and leadership development in the Church. The purpose of this study was to evaluate the knowledge, attitudes, and behaviors, regarding mentoring Christian youth within three Baptist Churches in Duport Road Community, Paynesville, Montserrado region as a result of participating in a Christian mentoring training. Research Questions In order to evaluate the knowledge, attitude and behavior of the Churches as to the need for mentoring in the Baptist Church, the research was guided by three questions. Gbatu 77 Research Question #1. What were the knowledge, attitudes, and behaviors of the participants regarding mentoring Christian youth before the mentoring training? In response to this question, the pretest was used as an instrument to collect relevant data. The tool used to collect data for Research Question #1 was questionnaires. The questionnaires (Appendices A-C) for the first research question were coded as follows. Pretest Knowledge Questionnaires (PTKQ), Pretest Attitude Questionnaires (PTAQ), and Pretest Behavior Questionnaires (PTBQ). Research Question #2.What was the knowledge, attitudes, and behaviors of the participants regarding mentoring Christian youth after the mentoring training? Posttest questionnaires were used to gather responses from the participants. The tool used to collect data for Research Question #2 was a questionnaire. The questionnaires (Appendices D-G) for the second research question were coded as follows. Posttest Knowledge Questionnaires Posttest Knowledge Questionnaires (POTKQ), Posttest Attitude Questionnaires (POTAQ), and Posttest Behavior Questionnaires (POTBQ). Furthermore, the participants were asked three open-ended posttest questions Appendix G (43-45). The posttest open-ended questions were coded as (POTOEQ). Research Question #3. What did the participants identify as most significant about mentoring training? In the effort to sample the participants’ response to this research question, focus group discussion and interviews were conducted. The tool used to collect data for research question #3 was the researcher semi-structured focus group discussion questions (Appendix H-I) designed for 6 discussants (3 males and 3 females). The questions for the third research question were coded as focus group discussion questions (FGDQ 46-48). Gbatu 78 Further, interviews were conducted with 3 persons, 1 from each participating church. The three people involved in the interview were selected by department (men, women and youth). The men’s and women’s department represented the mentors, while the youth represented the mentee. The interview questions (Appendix J) were coded as Participant Interview Protocol (PIP). Ministry Context(s) My ministry context is the West African County of Liberia. Liberia is situated on the West Coast of Africa, and was founded by the American Colonization Society (ACS) in the 1800s. The ACS was a private organization based in the United States that facilitated the transfer of freed slaves to Africa (Dennis 1). Liberia has a land space that occupies 43,000 square miles in West Africa (slightly more than Tennessee). The nation is surrounded by three neighboring countries (Guinea, Sierra Leone, and the Ivory Coast). On the southwest side is the Atlantic Ocean. The formation of the country was precipitated and motivated by the political upheavals taking place in the United States due to slavery and racial discrimination. Liberia was therefore founded as an alternative residence for these freed slaves. Liberia has three historical stages—the Colonial period (1822-1839), the Commonwealth period (1839-1846), and the Republican period 1847 to present (Weah 6). The nation has a rich historical foundation of religiosity. Liberia has a population of 5 million people, and 85% are Christians. The second most popular religion is Islam. There are different Christian denominations including, Baptist, Episcopalian, Presbyterian, Roman Catholic, United Methodist, African Methodist Episcopal, African Methodist Episcopal Zionists, and several Pentecostal Churches (“Christianity in Liberia”). Gbatu 79 For several years, the descendants of the repatriated freed slaves generally classified as the Americo Liberian had control of the Liberian’s social and political dynamics until 1980 (Dennis 1). According to Aaron Weah, Liberia “was seen as the beacon of hope for black people everywhere—a living proof of the black man’s ability to conduct his own affairs, and a powerful response to institutionalized racism and colonialism” (4). The nation was plagued with the issue of identity and power struggles between the natives who were residing on the land and the recently arrived the repatriated freed slaves. The need for social and political control of the nation was a major factor that generated feud between the settlers and indigene, and for several years, tensions existed between and among these people. The reigns of the Americo Liberia ended in a successful military coup on April 12, 1980, which brought to power the rule of the Indigene (Weah 1). The harsh dictatorial rule of the president led to 14 years of civil unrest in the county from 1989-2003 (3). My ministry context is the Effort Baptist Church. The Effort Baptist Church is a member of the Liberia Baptist Missionary and Educational Convention (LBM&CE). Many countries have played significant roles in the historical perspectives of Effort. In 1816 slave masters in the Americas granted freedom to African slaves. They eventually returned and Liberia was founded by some of these freed slaves in 1821. In 1875 (fifty-four years later) a group of immigrants arrived in Liberia from the United States and settled in Paynesville. They included. Reverends, Moore T. Worrell, Alex Mars, Chester Moore, Henry Brown, James Howard, Jimmy Clarke, John Hunter, John Jackson, John Wilson, Johnny Roberts, Josiah Barbour, Lewis Norflect, Nelly Howard, William Brown, Jack Nelson, S.P. North, Gbatu 80 and William Weaver. These immigrants had as their leader Reverend Moore T. Worrell. He later became First Pastor of the Effort Baptist Church. In grateful appreciation to God and for their concerted endeavor to support the work of God, and preach the Gospel, they established in 1875 what is today Effort Baptist Church is today. The Name “Effort” was selected to illustrate a spirit of unending zeal and determination to establish an edifice to glorify God for delivering them and their descendants from the yoke of oppression in the United States. The first edifice of the church was built of shingles and was situated in the western side of the Settlement of Paynesville (today the western side of Du-Port Road) in an area referred to as Down Town Paynesville. After 25 years (in 1900), the Church was relocated in an area just above the Downtown Cemetery and housed in a zinc and wooden building. This edifice was burned down in 1903 but rebuilt the same year. The church embarked on building a new edifice in 1945 at a centrally located place and completed it in 1947. The completed 1947 edifice was not spacious enough for the numerous worshippers who turned out on Sundays and throughout the week. A needed expansion work on this edifice or the construction of a new and spacious worship center became the priority of the members. Afterward, the Church decided in the direction of a new and spacious edifice. Construction work began in 2003 at a cost of US$325,000.00 under a technical committee comprising Deacon Dr. Cornelius W.V. Reeves, Deacon A. Wakai Gibson, and Brother George W.C. Peabody. Currently, this new edifice has capacity to host 1,500 worshippers. Effort is a Church with diverse ethnic groups. In the past the church was dominated by the Americo Liberians, who mainly were called the Congo people. Today, the situation has changed, and the Church is now diversified with all the Gbatu 81 tribal populations of Liberia. Effort has a membership of over 1,500, some of whom reside in the United States and other parts on the globe. The youth are in majority (55%). The adult population of the Church is about 45%, with a representation of people in their 30s, 40s, 50s, 60s and 70 above. The women are more than the men, representing of ratio of 65.35. Approximately 1% of the members are foreign nationals from West Africa (Nigeria and Ghana). The leadership culture of my Church has evolved over time. The Church has transitioned from dominated ethnicity culture. The socio-cultural dynamics on the onset was individualistic. Today, it has changed to collectivism—a sense of community. Leadership model was authoritarian. Leadership was influenced by male dominance and power was centered and heavily vested in a selected group called deacons. Cameron and Quinn describe this as hierarchy (control) culture (26). A Church that is emerging from such a culture of leadership needs to prioritize youth development. The only remedy to avoid the male hierarchy dominate leadership culture of the past is to usher in a sustained spiritual mentoring program that engages young people now and values mentoring women for leadership and headship positions. Mentoring in the Baptist Churches is urgent and needful now more than ever. This is the pattern and culture of the Old and New Testaments, and if “we are people of the book”, the principles laid out in the Bible for leadership development should be adhered to. Participants Criteria for Selection The participants were selected from three Liberia Baptist Missionary and Education Churches within the Paynesville Duport Road region. The participants were Gbatu 82 selected by initial contact with the Pastors of these Churches who welcomed the proposal to select their Church members to participate in the conduct of the project. The participants were mentors and mentees who were actively involved in ministry. There were 9 mentors and 21 mentees. They were selected on the basis of gender, age, education, department and years of Church experience (see Appendix L). Description of Participants The research participants were mentors, and mentees from the three participating Churches. The mentors and mentees were laypersons involved in ministry. The research considered 30 participants. There were 9 mentors, and 21 mentees from the three participating Churches. The participants were men, women and youth, coopted from the men’s, women’s and youth departments. The men and women represented the mentors, while the youth constituted the mentees. The participants were 18 and above age. They were diverse in education. Ethical Considerations “Ethical considerations must be attended to”(Sensing 31). Violation of trust can lead to irreversible damage. The ethical standards of the project were clear about the respect of persons participating in the project. According to Polonski and Waller there “should be voluntary participation in all research, and there should be no coercion or deception” (6). Each of the project participants received informed consent forms, ensuring that each person understood the nature of their participation in the project. The participants indicated their consent by signing the consent forms. For the purpose of confidentiality, the researcher safeguarded the process so that no disclosure in any form of information pertaining to participants would deliberately or accidentally, be discovered to expose the identity of an Gbatu 83 individual (Dottai 36). The names and other personal information of churches and participating subjects were not revealed in any way. All electronic data were stored on a personal password-protected computer. All hard copy questionnaires returned were protected in a personal locker accessible only to the researcher. No information was discussed with others. As Deanna Dottai cautions, findings gathered were presented in ways that prevented individual identification (4). Instrumentation This research design approach considered the use of different instruments of data collection. Creswell writes, “the strength of this design is that it combines the advantages of each form of data. Quantitative data provides for generalizability, whereas qualitative data collection offers information about the context and setting”(558). The project utilized three instruments for data collection purposes. The instruments were designed to collect both quantitative and qualitative data. The first instrument was the researcher structured questionnaires given to the participants during the training. The second instrument was the focus group questionnaires administered to mentors and mentees randomly chosen following the mentoring training. Richard A. Krueger and Mary Anne Casey state: A focus group isn’t just getting a bunch of people together to talk. A focus group is a special type of group in terms of purpose, size, composition, and procedures. The purpose of conducting a focus group is to better understand how people feel or think about an issue, idea, product, or service. Focus groups are used to gather opinions (1). Gbatu 84 The third instrument used was the researcher designed interview questionnaires which targeted three persons among the participants from the three Churches that took part in the training. Expert Review The researcher-designed questionnaires were given to two experts to give clarity and specificity to the project’s purpose. A cover letter comprising of the purpose, rationale, instruments for evaluation, and the researcher-designed questionnaires of the project were sent to each reviewer. The comments from the expert review were beneficial. The first expert reviewer chosen was Dr. Milton Lowe, Associate DMin Director and Academic Coach at Asbury Theological Seminary. The second was my dissertation coach, Reverend Dr. Chris Kiesling, professor of Human Development and Christian Discipleship at Asbury Theological Seminary. The comments from these expert reviewers helped to refocus and realign the instruments with the three research questions. Reliability & Validity of Project Design The purpose of this study was to evaluate the knowledge, attitudes, and behaviors, regarding mentoring Christian youth within three Baptist Churches in Duport Road Community, Paynesville, Montserrado region as a result of participating in a Christian mentoring training. As a result of the research purpose, the researcher had to initially designed questions that intentionally and specifically drew answers in a focused manner from relevant persons. The primary instruments used to collect data for Research Questions #1 and #2 were the semi-structured pre and posttest questionnaires. The instruments used to collect data for Research Question #3 were a focus group and interview questionnaires. Gbatu 85 The reliability of instrumentation was essential for the outcome of the project. Reliability, validity, and of course, generalizability were three essential elements of the quality of research project (Ravenek and Rudman 442). Therefore, the instruments were reviewed and established by two renowned expert reviewers of Christian ministry who did the necessary modifications and refinement to reflect the overall goals of the three primary research questions. The pre and posttest questionnaires, focus group discussion and interviews targeted people within the various participating churches in the right positions to assess the churches knowledge, attitudes and behavior regarding mentoring Christian youth to align with the problem the researcher was seeking to address, the purpose of the project, and the specific research inquiry. The questionnaires for members of the participating churches were received in a timely manner to allow thoughtful analysis without pressure from the researcher. The focus group of the selected mentors and mentees who participated in the mentoring experience training and the semi-structured interview of pastors were done on separate days at the expediency of the participating groups. Procedures for the interview and focus group were properly organized to allow the participants adequately understand the dynamics of the project. Data Collection The project utilized questionnaires, a focus group discussion, and interviews to collect relevant data. Both quantitative and qualitative methodologies were used to gather data for the project. The quantitative data were gathered using a four point Likert scale, while the quantitative data were collected through opened ended questionnaires. Gbatu 86 A hard copy of the questionnaire for data collection was given to each participant during the pre/posttest mentoring training experience in-person. The participants took 30 minutes to response to the pre/posttest. The focus group session was organized one week after the mentoring training, which lasted one hour. This session included the selected mentors from the participating churches who served as lay leaders. Six people participated in the focus group discussion. The discussion took place in the conference room of the Effort Baptist Church. The discussants were comfortably arranged and seated in a circle. The discussion was recorded on a tape recorder. The discussion was guided by three opened end questions (see Appendix H). The final method of data collection used for the project was an interview conducted with the three people from the participating churches. This interview took place two weeks following the training. Each participant was interviewed face-to-face at their separate church. The interview was guided by five opened ended questions (see Appendix I) and lasted for 30 minutes. The interview protocol should “provide detailed qualitative data for understanding participants’ experiences, how they describe those experiences, and the meaning they make of those experience” (Castillo-Montoya 3). Data Analysis Ibrahim Muhammad described data analysis as “the process of performing certain calculations and evaluations in order to extract relevant information from data” (3). Two categories of data were collected. The quantitative data were collected during the pre/posttest assessment of the participants. The data were analyzed using descriptive statistics. “Descriptive statistics describes the basic features of the data in a study. They Gbatu 87 provide simple summaries about the sample and the measures. Together with simple graphics analysis, they form the basis of virtually every quantitative analysis of data” (Trochim 1). Data collected from the pre/posttest questionnaires relating to Likert Scale were analyzed by utilizing frequencies presented on tables and graphs. In other to place the analysis into an adequately understandable report, the participating Churches were identified and coded as A, B, and C, for easy analysis of data from the three Churches. The semi-structured focus group discussion and interview protocol provided qualitative data, which was recorded with an audio device. The audio recording was repeatedly listened to for major themes. The notes taken during the interview session were evaluated to identify themes which further clarified and validated the research questions. Data collected through the focus group discussion and the interview were analyzed using conventional method of qualitative data analysis. The data were analyzed using thematic analysis. According to Hennink, “thematic analysis requires a verbatim transcript of the group discussion, so that participants’ own expressions and perspectives can be identified. One of the hallmarks of thematic analysis is the use of quotations to illustrate specific issues in participants’ own words” (Focus Group Discussion 99). This is why it is important to record the participants during the discussion for easy transcription of their words. Gbatu 88 CHAPTER 4 EVIDENCE FOR THE PROJECT Overview of the Chapter This chapter presents the research participants and their demographical makeup. The chapter further provides information on the quantitative data collected from the pre and post-test training, and the qualitative data collected from the focus groups and interviews. Additionally, this chapter highlights the presentations and analyses of the quantitative data collected from the pretest and posttest questionnaires in tables and figures. The chapter also includes presentations and analyses of the coded qualitative data collected from the focus groups and interviews. Finally, Chapter Four concludes with a list of major findings from the research. Participants The participants of the study were thirty lay leaders who served as mentees and mentors from three Baptist Churches. The participants were diverse in gender, age, educational level, and years of Christian experience. The study participants comprised of twenty-one mentees and nine mentors. The mentees represented the youth between the ages 18-35, while the mentor constituted men and women between the ages 36-55. The demographic makeup of these participants is represented in Table 4.1. Gbatu 89 Table 4.1 Participants’ Demographic Information The participants’ demographic information shows that 57% of the participants were male, 43% were female, 70% were between the ages 18 to 35, and 30% were from age 36 to 55. Concerning the level of education, 6% were below college, 67% were in college, and 27% were above college. The category by church organization shows that 17% of the participants were from the men’s department, 13% from the women’s department, and 70% from the youth department. The year of Christian experience reveals that 17% has 1 to 5 years of experience, 33% has 6 to 10 years’ of experience and 50% has 11 and above years of Christian experience. Gender Age Educational Level Local Church Organization Year of Christian Experience Participants Male Female 18 to 35 36 to 55 Below College College Above College Men Women Youth 1 to 5 6 to 10 11 Above Mentee 12 9 21 0 2 19 0 0 0 21 4 8 9 Mentor 5 4 0 9 0 1 8 5 4 0 1 2 6 Percentage 57% 43% 70% 30% 6% 67% 27% 17% 13% 70% 17% 33% 50% Gbatu 90 Table 4.2 Participants’ Focus Group Demographic Information The focus group discussion took place one week following the mentoring training. The focus group participants were selected by a random draw during the mentoring training. All the participants had the opportunity to select from 30 folded papers. The thirty folded paper had only six papers marked. The participants who selected the six marked folded papers were selected for the focus group. The participants for the focus group comprised 6 people, 2 from each participating church. The discussion took place in the conference room of the Effort Baptist Church. Table 4.2 shows the discussants demographic characterization. The participants were diverse in gender, age, education, local church departments and years of Christian experience. In terms of gender, age, and years of Christian experience, there were 50% male and female, 50% between the age 18-35 and 50% between the ages 36-55. Regarding the educational level, 33% was in college Gender Age Educational Level Local Church Organization Year of Christian Experience Participants Male Female 18 to 35 36 to 55 Below College College Above College Men Women Youth 1 to 5 6 to 10 11 Above Mentee 1 1 2 0 0 2 0 0 0 2 0 1 1 Mentor 2 2 2 2 0 0 4 2 2 0 0 2 2 Percentage 50% 50% 67% 33% 0% 33% 67% 33% 33% 33% 0% 50% 50% Gbatu 91 while 67% was above college. There were 4 mentors (66%), 2 mentees (33%). The year of Christian experience indicates that 50% of the discussants had 6 to 10 years of Christian experience and 50% had 11 above years of Christian experience. Table 4.3 Participants’ Interview Demographic Information The interviews took place two weeks following the mentoring training. The gender category indicates that 33% were male and 67% was female. Concerning age, 33% were between the ages 18 to 35, while 67% were between the ages 36 to 55. Educationally, the mentors (67%) were above college and mentees (33%) were in college. The three interviewees were selected from each local church department constituting 33% each. The mentors had 67% years of Christian experience and the mentee had 33% of Christin experience. Gender Age Educational Level Local Church Organization Year of Christian Experience Participants Male Female 18 to 35 36 to 55 Below College Above College Men Women Youth 1 to 5 6 to 10 11 Above Mentee 0 1 1 0 0 1 0 0 0 1 0 1 0 Mentor 1 1 0 2 0 0 2 1 1 0 0 0 2 Percentage 33% 67% 33% 67% 0% 33% 67% 33% 33% 33% 0% 33% 67% Gbatu 92 Data Presentation RQ #1. What were the knowledge, attitude, and behavior of the participants regarding Mentoring Christian Youth before the mentoring training? Research question #1 utilized the pretest to assess the participants’ knowledge, attitude and behavior regarding mentoring Christian youth before the training (see Appendix N). Likert scale questions were used to sample the participants’ response. Table 4.4 to Table 4.6 provide statistics on the participants’ knowledge, attitude, and behavior from the pretest. Table 4.4 Participants’ Pretest Knowledge Response Question Strongly Disagree Agree Strongly Disagree Agree % % % % Q#1. Effective Christian mentoring that makes a strong and sustainable relationship between mentor and mentee 27 33 27 13 is mentor relying on the mentee. Q#2. The most effective way to get a congregation to engage in mentoring is teaching the whole congregation from 40 33 20 7 the pulpit. Q#3. Commencing Christian mentoring at a youthful stage might not necessary 23 27 30 20 lead to sustained spiritual leadership in the Church. Q#4. Ignoring biblical principles during the process of mentoring could contaminate 10 10 47 33 the mentoring process. Q#5. Mentoring through the educational system is the most effective way to mentor the next 14 13 43 30 generation .Q#6 Any mature Christian has knowledge of how to create a mentoring process to walk 20 30 23 27 through with someone they are mentoring. Q#7. At my current age, I know the important areas of life to cover when 13 30 40 17 mentoring another person. Note: N=30; SD=Strongly Disagree; D=Disagree; A=Agree; SA=Strongly Agree Gbatu 93 There are 7 questions in Table 4.4 which show the results of the pretest knowledge questions. Question #1 indicates that 27% strongly disagree, 33% disagree that the reliance of the mentor on the mentee is not an effective Christian mentoring strategy while, 27% agree and 13% strongly agree. Further, Question #2 indicates that 40% of the participants strongly disagree and 33% disagree that mentoring the whole congregation from the pulpit is not effective. On the other hand, 20% agrees and 7% strongly agree that mentoring the whole congregation from the pulpit is effective. Question #3 shows that 23% of the participants strongly disagree and 27% disagree that early commencement of Christian mentor might not lead to sustained spiritual leadership in the Church. Conversely, 30% agrees and 20% strongly agree. Continuing with Table 4.4, Question #4 indicates that 10% strongly disagree and 10% disagree that Christian mentoring is contaminated when biblical principles are ignored. Notwithstanding, 47% of the participants agree and 33% strongly agree. In addition, Question #5 reveals 14% of the participants strongly disagree and 13% disagree that mentoring through the educational system has significant impact on the next generation. However, 43% of the participants agree and 30% strongly agree to Question #5 Question #6 shows that 20% of respondents strongly disagree and 30% disagree that any mature Christian has knowledge of mentoring. On the other hand, 23% agrees and 27% strongly agree, Finally, Question #7 shows that 13% and 30%of the respondents strongly disagree and disagree respectively of having knowledge of mentoring, while 40% agree and 20% strongly agree. Gbatu 94 Table 4.5 Participants’ Pretest Attitude Response Question Strongly Disagree Agree Strongly Disagree Agree % % % % Q#8. Serving as a mentor is a critical means 7% 10% 60% 23% I have used to develop my leadership skills. Q#9. Serving as a mentee gives me an opportunity 20% 17% 30% 33% to become a better Christian leader. Q#10. The best way that I can become a good mentee 40% 35% 10 % 15% in the church is through Sunday morning preaching from the pulpit. Q#11. If I can influence others positively it will make 17% 10% 70% 3% me a good leader. Q#12. It has become a habit for me to use the mentoring 5% 5% 43% 47% examples in the Bible to mentor other people.. Q#13 Mentoring has now become an important exercise 7% 3% 43% 47% to me for developing godly character. Q#14. I am obligated to constantly mentor young people 10% 7% 53% 30% because of the cultural forces affecting them. Note: N=30; SD=Strongly Disagree; D=Disagree; A=Agree; SA=Strongly Agree The results of the pretest attitude questions in Table 4.5 reveal that for Question #8, 7% of the participants strongly disagree and 10% disagree that by serving as mentors they have been able to critically develop their leadership skill, while 60% of the participants agrees and 23% strongly agree. Table 4.5 also indicates that Question #9 reveals that 20% strongly disagree, 17% disagree while 30% and 33% disagree that by serving as mentees they have not had the opportunity to become better Christian leaders. Concerning Question #10, that Sunday morning preaching from the pulpit is the best way to develop as a mentee, 40% of the participants strongly disagree, 35% disagree, while only 10% agree and 15% strongly agree. Further, Question #11 indicates that 17% of the Gbatu 95 participants strongly disagree and 10% disagree that influencing others positively makes you a good leader. Contrarily, 70% of the participants agree and 3% strongly agree. Question #12 reveals that 5% of the participants strongly disagrees and 5% disagree that they use the biblical examples of mentoring. On the other hand, 43% of participants agree and 47% strongly agrees. The participants’ response for Question #13 shows that 7% of the respondents strongly disagree and 3% disagree that by their mentoring, godly character is produced, but 43% of the participants agree and 47% strongly agree. Finally, Question #14 demonstrates that 10% of the participants strongly disagree and 7% disagree of being obligated to mentor young people because of the cultural forces affecting them. However, 53% of the respondents agree and 30% strongly agree. Table 4.6 Participants’ Pretest Behavior Response Question Never Sometimes Often Always Q#15. Creating a confidential space for the mentor 20% 10% 13% 57% and mentee is cardinal to mentoring... Q#16. I use techniques of counseling to develop 10% 33% 50% 7% leaders Q#17. I point to aspects of my life and ask mentees 17% 20% 40% 23% to emulate those aspects in the mentoring process. Q#18. I ask the church to pray regularly for the 7% 40% 30% 23% mentees in the church Q#19 It is important for a mentor to ensure that the mentee respects, agrees with, and seeks to please 60% 10% 10% 20% the one who is mentoring her or him Q#20 Learning to mentor sacrificially has encouraged me to go extra mile for mentee. 30% 7% 30% 33% Q#21. Everyone usually relies on the leading of the Holy Spirit for effective mentoring. 7% 10% 20% 63% Note: N=30; SD=Strongly Disagree; D=Disagree; A=Agree; SA=Strongly Agree Gbatu 96 Table 4.6 shows the results from the pretest behavior questions (PTBQ15-21). Question #15 indicates that 20% of the participants never considers confidentiality cardinal between mentor and mentee. Also, 10% of the respondents sometimes considers confidentiality cardinal between mentor and mentee, while 13% often believes that confidentiality is cardinal between mentor and mentee. On the other hand, 57% of the participants always considers confidentiality cardinal to mentoring. Furthermore, Question #16 indicates the 10% of the participants never uses counseling techniques to develop leaders, 33% sometime uses counseling techniques to develop leaders and 50% often utilizes techniques of counseling to develop leaders. The results of Question #17 reveal that 17% of the participants never sets examples and asks mentees to emulate. Also, 20% of the respondents sometimes set example and asks mentees to emulate, while 40% often set examples and asks the mentees to emulate, and 23% of the participants always sets examples for mentee to emulate. For Question #18, the results show that 7% never asks the church to pray for the mentees, 40% sometimes asks the church to pray for mentee, 30% often ask the church to pray for mentee and 23% always ask the church to pray for mentee. Furthermore, Question #19 reveals that 60% of the participants never support the idea for the mentor to require the mentee to respect, agree with, and seek to please him or her during the mentoring process. Also, 10% sometimes requires the mentee to respect, agree with, and seek to please him or her during the mentoring process, while 10% often require the mentee to respect, agree with, and seek to please him or her during the mentoring process. Finally, 20% of the participants always require the mentee to respect, agree with, and seek to please him or her during the mentoring process. As noted in Table 4.6, Question #20 shows that 30% of the participants never Gbatu 97 mentors sacrificially and could not serve as an encouragement to go the extra mile for mentee. Also, 7% of the respondents sometimes mentors sacrificially and could go the extra mile for mentee, while 30% often mentors sacrificially and could go the extra mile for the mentee. Finally, 33% of the participants always mentors sacrificially and could go the extra mile for mentee. Question #21 indicates that 7% of the participants never rely on the Holy Spirit for effective mentoring, 10% sometimes rely on the Holy Spirit for effective mentoring, 20% often relies on the Holy Spirit for effective mentoring, while 63% of the participants always rely on the Holy Spirit for effective mentoring. For Question #15, most of the participants (57%) always consider confidentiality as cardinal to mentor, thereby rendering confidentiality an essential mentoring principle. Furthermore, the results Question #16 result reveals that 50% of the participants often utilize techniques of counseling to develop leaders. Additionally, the result indicates that for Question #17 40% of the respondents often set examples for the mentee to emulate. By the same token, Question #18 shows that 40% of the participants sometimes asks the church to pray for mentee. It was also discovered from Question #19 that 60% of the participants never supports the idea for the mentor to require the mentee to respect, agree with, and seek to please him or her during the mentoring process. RQ #2. What was the knowledge, attitudes, and behaviors of the participants regarding mentoring Christian youth after the mentoring training? Research question #2 employed posttest to assess the participants’ knowledge, attitude, and behavior regarding mentoring Christian youth after the training (see appendix N). The results of the posttest are presented in Table 4.7 to Table 4.9. Gbatu 98 Table 4.7 Participants’ Posttest Knowledge Response Question Strongly Disagree Agree Strongly Disagree Agree , % % % % Q#22. Effective Christian mentoring that makes a strong and sustainable relationship between mentor and mentee 50 33 17 0 is mentor relying on the mentee. Q#23. The most effective way to get a congregation to engage in mentoring is teaching the whole congregation from 50 33 17 0 the pulpit. Q#24. Commencing Christian mentoring at a youthful stage might not necessary 10 37 30 23 lead to sustained spiritual leadership in the Church. Q#25. Ignoring biblical principles during the process of mentoring could contaminate 27 3 23 47 the mentoring process. Q#26. Mentoring through the educational system is the most effective way to mentor the next 10 13 20 57 generation . Q#27. Any mature Christian has knowledge of how to create a mentoring process to walk 13 37 40 10 through with someone they are mentoring. Q#28. At my current age, I know the important areas of life to cover when 20 20 43 17 mentoring another person. Note: N=30; SD=Strongly Disagree; D=Disagree; A=Agree; SA=Strongly Agree There are seven questions in Table 4.7 which show the results of the posttest knowledge questions. Question #22 indicates that 50% strongly disagree and 33% disagree that the reliance of the mentor on the mentee is not an effective Christian mentoring strategy while, 17% agrees and 0% strongly agree. Further, Question #23 indicates that 50% of the participants strongly disagree and 33% disagree that mentoring Gbatu 99 the whole congregation from the pulpit is not effective. On the other hand, 17% agree and 0% strongly agree. Additionally, Question #24 shows that 10% of the participants strongly disagree and 37% disagree that early commencement of Christian mentor might not lead to sustained spiritual leadership in the Church, conversely, 30% agree and 7% strongly agree. Question #25 indicates that 27% strongly disagree and 3% disagree that Christian mentoring is contaminated when biblical principles are ignored. Notwithstanding, 23% of the participants agree. For Question #26, 10% of the participants strongly disagree and 13% disagree that mentoring through the educational system has significant impact on the next generation. However, 20% of the participants agree and 57% strongly agree. Question #27 shows that 13% of respondents strongly disagree and 37% disagree that any mature Christian has knowledge of mentoring. On the other hand, 40% agree and 10% strongly agree that any mature Christian has knowledge of mentoring. Finally, from Table 4.7, Question #28 shows that 20% of the respondents strongly disagree and 20% disagree to having knowledge of mentoring, while 43% agree and 17% strongly agree to having knowledge on mentoring. Gbatu 100 Table 4.8 Participants’ Posttest Attitude Response Question Strongly Disagree Agree Strongly Disagree Agree % % % % Q#29. Serving as a mentor is a critical means 17 10 43 30 I have used to develop my leadership skills. Q#30. Serving as a mentee gives me an opportunity 3 13 37 47 to become a better Christian leader. Q#31. The best way that I can become a good mentee 57 30 10 3 in the church is through Sunday morning preaching from the pulpit. Q#32.. If I can influence others positively it will make 23 7 43 27 me a good leader. Q#33. It has become a habit for me to use the mentoring 3 17 33 47 examples in the Bible to mentor other people. Q#34 Mentoring has now become an important exercise 3 3 37 57 to me for developing godly character. Q#35. I am obligated to constantly mentor young people 13 7 30 50 because of the cultural forces affecting them. Note: N=30; SD=Strongly Disagree; D=Disagree; A=Agree; SA=Strongly Agree The results of the posttest attitude questions in Table 4.8 reveal that for Question #29, 17% of the participant strongly disagree and 10% disagree that by serving as mentors they have been able to critically develop their leadership skill. Conversely, 43% of the participants agree and 30% strongly agree. Question #30 reveals that 3% strongly disagree, and 13% disagree that by serving as mentees they have not had the opportunity to become better Christian leader. Notwithstanding, 37% of the participants agree and 47% agree strongly. Concerning Question #31, 57% of the participants strongly disagree and 30% disagree that Sunday morning preaching from the pulpit is the best way to Gbatu 101 develop as a mentee. However, 10% agree and 3% strongly agree that Sunday morning preaching from the pulpit is the best way to develop a mentee. Further, Question #32 indicates that 23% of the participants strongly disagree and 7% disagree that influencing others positively makes you a good leader. Contrarily, 43% of the participants agree and 27% strongly agree. Additionally, Question #33 reveals that 3% of the participant strongly disagree and 17% disagree to having used the biblical examples of mentoring. On the other hand, 33% of participants agree and 47% strongly agree. The participants’ response for Question #34 shows that 3% of the respondents strongly disagree and 3% disagree that by mentoring, godly character is produced. Conversely, 37% of the participants agree and 57% strongly agree that by mentoring, godly character is produced. Finally, from Table 4.8, Question #35 demonstrations that 3% of the participants strongly disagree and 7% disagree to being obligated to mentor young people because of the cultural forces affecting them. However, 30% of the respondents agree and 50% strongly agree. Table 4.9 Participants’ Posttest Behavior Response Question Never Sometimes Often Always Q#36. Creating a confidential space for the mentor 20 3 17 60 and mentee is cardinal to mentoring. Q#37. I use techniques of counseling to develop 3 40 27 30 leaders Q#38. I point to aspects of my life and ask mentees 3 20 50 27 to emulate those aspects in the mentoring process. Q#39. I ask the church to pray regularly for the 3 50 20 27 mentees in the church Q#40 It is important for a mentor to ensure that the mentee respects, agrees with, and seeks to please 43 23 17 17 the one who is mentoring her or him Gbatu 102 Q#41. Learning to mentor sacrificially has encouraged me to go extra mile for mentee. 3 20 30 47 Q#42. Everyone usually relies on the leading of the Holy Spirit for effective mentoring. 10 10 30 50 Note: N=30; SD=Strongly Disagree; D=Disagree; A=Agree; SA=Strongly Agree Table 4.9 shows the results from the posttest Behavior questions (PTBQ36-42). Question #36 indicates that 20% of the participants never considers confidentiality cardinal between mentor and mentee. Also, 3% of the respondents sometimes consider confidentiality cardinal between mentor and mentee, while 17% often believe that confidentiality is cardinal between mentor and mentee. On the other hand, 60% of the participants always consider confidentiality cardinal to mentoring. Furthermore, Question #37 indicates the 3% of the participants never use counseling techniques to develop leaders, 40% sometime use counseling techniques to develop leaders, 27% often utilize counseling technique to develop leaders and 30% often utilize techniques of counseling to develop leaders. The results of Question #38 reveals that 3% of the participants never set examples and ask mentees to emulate. Also, 20% of the respondents sometimes set example and ask mentees to emulate, while 50% often set examples and ask the mentees to emulate, and 27% of the participants always set examples for the mentee to emulate. For Question #39, the results show that 3% never ask the church to pray for the mentees, 50% sometimes ask the church to pray for mentee, 20% often ask the church to pray for mentee and 27% always ask the church to pray for mentee. Furthermore, Question #40 reveals that 43% of the participants never support the idea for the mentor to require the mentee to respect, agree with, and seek to please him or her during the mentoring process. Also, 23% sometimes require the mentee to respect, agree with, and seek to Gbatu 103 please him or her during the mentoring process, while 17% often require the mentee to respect, agree with, and seek to please him or her during the mentoring process, and 17% always require the mentee to respect, agree with and seek to please him or her during the mentoring process. As noted in Table 4.9, Question #41 shows that 3% of the participants never mentor sacrificially and could not serve as an encouragement to go the extra mile for mentee. Also, 20% of the respondents sometimes mentor sacrificially and could go the extra mile for mentee, while 30% often mentor sacrificially and could go the extra mile for mentee. Finally, 47% of the participants always mentor sacrificially and could go the extra mile for mentee. Question #42 indicates that 10% of the participants never rely on the Holy Spirit for effective mentoring, 10% sometimes rely on the Holy Spirit for effective mentoring, 30% often rely on the Holy Spirit for effective mentoring, and 50% of the participants always rely on the Holy Spirit for effective mentoring. Responses from the Posttest Opened-ended Questions In response to the open-ended questions on the posttest, thematic analysis was used to present the data. In thematic analysis, the researcher reads through datasets and looks for patterns in the meaning of the data to find themes. There were three open-ended questions during the posttest (POTOEQ1-POTOEQ3) used to collect data. The respondents were 30 participants constituting 9 mentors and 21 mentees. During the posttest, three opened-ended questions were asked. The following themes emerged from the posttest opened-ended questions transcripts based on the following questions: Gbatu 104 POTOEQ1: What did you find least effective about the training? Regarding this question, the issue of time management emerge as a major theme in three dimensions: 1) Adjustment of equal time for each topic (mentioned by two participants) Two participants commented on this aspect of the training. Two of them did so in response to the posttest opened-ended training Question #43. These were their responses: Participant 1: “The training session of mentoring principles was lengthy. As the result not much time was given to other topic during the training”. Participant 2: “The training contents on biblical principles and examples were too much. This result to boredom”. 2) Commencement of the training on time (mentioned by two participants) Additionally, two participants commented on this theme which emerged from posttest opened-ended Question #43. In their responses they said: Participant 1: “I noticed that time factor was an issue. We could have expanded more but time wasn’t in our favor”. Participant 2: “I found out that the time was limited due to the late arrival of the participants”. 3) Allowing adequate time for small group discussion (mentioned by four participants) Additionally, four of the participants commented on this aspect of the training during the posttest. Their comments are included below: Participant 1: “The time was limited for more interaction”. Participant 2: “There wasn’t time for interaction among participants”. Gbatu 105 Participant 3: “The Time was insufficient, the participants could not interact more to ask questions, makes more comments and suggestions”. Participant 4: “There was limited time for interactions and practical demonstration of the mentoring principles”. POTOEQ2: What did you find most effective about the training? This opened-ended question generated four themes as follows: 1) Mentoring using biblical principles and examples (mentioned by two participants) In response to this theme, two participants commented as follows: Participant 1: “The use of the biblical principles of mentoring and understanding the importance of mentoring in the Church was most effective”. Participant 2: “The biblical examples and principles were eye opener. The training underscored the need to begin mentoring using the Bible”. 2) Relying on the Holy Spirit for mentoring (Mentioned by three participants) The participants in response to the posttest opened-ended Question #43 commented on this theme which emerge from the responses as follows: Participant 1: ‘Relying on the Holy Spirit to guide the mentoring process is important to avoid the process being contaminated”. Participant 2: “Relying on the Holy Spirit during mentoring is essential since the act of mentoring is a spiritual exercise”. Participant 3: “The need to rely on the Holy Spirit is urgent. Without the help of the Holy Spirit, we will mentor from our own understanding.” Gbatu 106 3) Organization and effectiveness of mentoring training (mentioned by three participants) On this aspect of the posttest opened-ended responses, three participants remarked: Participant 1: “The information share was very excellent and to the point and was Detailed.” Participant 2: “The training was quite interesting, it exposed and expanded my knowledge and allowed me to make new friends from the same belief” Participant 3: “The training was effective because of the presentation and topics allowed everyone to share ideas on the lesson.” 4) Small group interaction (mentioned by two participants) Two participants were also able to comment on this theme which emerged from the opened-ended posttest Question #44. Their comments were: Participant 1: “The small groups were effective. People could express themselves Well.” Participant 2: “The small groups were effective, people expressed themselves well. Some of the questions were clarity and the knowledge gained was integrated” POTOEQ3: What will change if you could? Concerning what will change, the following themes emerge: 1) Adjustment of training time (mentioned by four participants) Four participants commented on this aspect of the theme which emerged from the posttest opened-ended Question #45. Their responses were: Gbatu 107 Participant 1: “I will change the hours given to add more time to be effective so that many mentees can grab the knowledge.” Participant 2: “I will allot more time to the workshop to expand more on the importance of minoring and extend the program to more Baptist Churches around our country.” Participant 3: “I will encourage the participants to arrival on time” Participant 4: “I would love to put in more time and get as many as I can get so many that under my mentorship program what I learned can be shared.” 2) Training duration (mentioned by two participants) The responses derived from the posttest opened-ended Question #45 also generated this theme which emerged from two participants’ responses. The participants remarked: Participant 1: “Next time allot at least 2 days training. The training contents were too condensed.” Participant 2: “Increase the training section at least 2 days to allow participants demonstrate the principles learnt.” 3) Demonstration of principles learned (mentioned by two participants) The feedback from this aspect of the responses from the posttest opened-ended Question #45 also discovered two participants who commented on this theme. They noted that: Participant 1: “Next time, allow more time for mentor and mentor to demonstrate the training practically. I think by practically demonstrating the principles learnt, the participants knowledge will be integrated and their skills will be improved.” Gbatu 108 Participant 2: “Allowing time for demonstration of some of the principles discussed, will encourage to the participants to develop their mentoring skill.” RQ #3. What did the participants identify as most significant about the mentoring training? There were two primary tools used to collect qualitative data for Research Question #3, the researcher semi-structured open-ended focus group questions designed for six discussants and the interview questions for three interviewees randomly selected. The focus group discussion took place two weeks after the mentoring training. The discussion took place in the conference room at the Effort Baptist Church. On the other hand, each participant selected for the interview was interviewed at his or her local Church. The three posttest open-ended questions (POTOEQ1-POTOEQ3) directly tied to Research Question #3 were asked during the focus group discussion to gather diverse feedback. Table 4.10 shows the open-ended questions asked during the posttest and focus group discussion question. Table 4.10 Open-ended posttest questions (POTOEQ1- POTOEQ3) POTOEQ1 What did you find least effective about the training? POTOEQ2 What did you find most effective about the training? POTOEQ3 What will change if you could? Focus Group Discussion Questions (FGIQ1- FGIQ3) FGIQ1 What did you find lease effective about the training? FGIQ2 What did you find most effective about the training? FGIQ3 What will change if you could? Gbatu 109 There were several themes discovered from the discussion which emerged from the qualitative data. These themes were: The Importance of Time During the course of the focus group discussion, two of the participants reiterated the importance of time. When asked what was least effective about the training, the participants remarked that the time aspect of the training was least effective. Participant I indicated: The time aspect of the training was too short. It couldn’t allow us to expand more and have more interactions and even proffered more suggestions. At least the training should have gone for three days to allow more interactions and teachings on mentorship in the local church (FGIQ1). This theme also emerged from the responses during the posttest, where three major themes regarding time management emerged (POTOEQ1). The second Participant highlighted the late arrival of the participants which led to an increase in time for the training objective to be achieved. Underscoring the importance of the time, he said, “the more you have the time, the more ideas to come.” Comments from posttest opened-ended responses (POTOEQ1 and 2), focus group discussions and the interview question #1 underscored the importance of time management. During the posttest qualitative question #1 and #3, the participants strongly emphasized and considered time management essential to maximize productivity to accomplish training goals. Mentoring Principles The second focus group question #2 generated discussion about what the participants discovered most effective about the training. Two participants commented on Gbatu 110 this aspect of the training and reiterated the training contents on mentoring principles and role of the Holy Spirit as being most effective. Commenting on the mentoring principles, one participant said: Teaching and mentoring mentee as the same time using the Bible principles and guidelines are essential. I believe if you begin to mentor a person without using the Bible principles, you might mentor with your own understanding. You might not be guided by the Spirit of God to lead the mentee through the process (FGIQ2). This response was similar to the response from the posttest open-ended question #2, where two participants considered the mentoring principles as being insightful and inspiriting for continued mentoring in this age (POTOEQ2). Also, three participants recognized the guidance of the Holy Spirit during the mentoring process, which emerged as a theme from the posttest opened-ended questions #2 (POTOEQ2). Again, like any discipline, there are principles to guide professionals in that field of discipline. Mentoring is also guided by principles. The participants’ responses reflected the call to use mentoring principles from biblical mentors. The responses of the participants from the posttest, focus group, and interviews elevated time management to the point. They all recognized the appropriate usage of time for training session and organization of training materials. The duration of training sessions should be commensurate with content of the presentation in other to achieve training goals. The Application of Biblical Mentoring Examples The focus group interview question #2 intended to sample the discussants view regarding the aspect of the training that was most effective. From the responses, the application of biblical mentoring emerged as one of the themes. Two participants underscored the importance of applying biblical mentoring examples. In separate Gbatu 111 comments, each emphasized that effective Christian mentoring will require using biblical examples of mentors. The following are excerpts from the transcript of that discussion: Participant 1: “there is no way the church can do mentoring without going back to the Bible to learn from biblical mentors.” Several people agreed with this. Participant 2: “Jesus’ examples of the mentoring is unique. Jesus focused on few people during his ministry. Jesus examples of mentoring will have a greater impact today if we engage few disciples intentionally and prepare them to lead the majority.” Again, several people agreed (FGIQ2). The application of biblical principles of mentoring was mentioned during the posttest. Two of the participants from the posttest also underscored the application of the biblical principles during mentoring (POTOEQ2). All of the participants welcome the application of examples of biblical mentors. This researcher holds this information to be very important to Christian mentoring. Having a healthy mentoring session depends on the use of biblical principles to help someone develop and grow. Applying biblical examples discloses the significance of transmitting values, knowledge, and skills to the next generation of emerging leaders. The researcher has taken this information to heart and endeavors to ensure its application. The Urgency to Mentor Now Additionally, three participants during the focus group reaffirmed the urgency to commence mentoring without delay. This theme was confirmed during the discussion by other participants. Gbatu 112 The following are excerpts from the transcript of that discussion: Participant 1: “the topic of mentoring is so significant that there is no need to postpone the program. It is important that the church implements mentoring program now” (FGIQ2). Several of the participants agreed. Participant 2: “If young people will discover their God-given potential, they need to be mentored now.” Again, several people agreed. Participant 3: “The Bible consistently calls for education of the young, and we can’t postpone this biblical call. If young people will apply the scripture to all facets of their lives, they need to be engaged earlier with the scripture.” Several of the participants supported this view. The participants appreciated the mentoring training. They welcomed the need to establish mentoring departments in their respective churches. Even though mentoring is least among the programs of the churches, the participants rediscovered the importance of mentoring and committed to ensure that mentoring becomes one of the church’s priorities. They also appreciated the fact that the training was an eye-opener and wake up call. Modeling Mentoring Principles Modeling mentoring principles was one of the themes discovered from the focus group interview in response to question #2. During the focus group discussion, one of the participants brought out this theme. The participant specifically remarked that “the mentor is a role model and he or she mentors differently, but if the mentor does not serve as an example to the mentee, the mentoring process will be ineffective. Mentor must lead by examples.” Gbatu 113 Finally, the group discussion provided insights regarding question #3. When asked what the participants will change if they could, four of the participants mentioned the issue of time. The following are excerpts of that discussion: Participant 1: “training time should be expanded so that participants can have adequate time to discuss and share ideas. Several participant agree. Participant 2: “next time, the training should create enough time for discussions and interactions.” Several participants agreed. Participant 3: “allot more time to the training to expand more on the importance of mentoring and extend the program to more Baptist Churches around our country.” Participant 4: “Increase the training session to at least 2 days to allow participants demonstrate the principles learnt.” The participants agreed. One participant also mentioned, “If I were to conduct such a training, I would include a drama to demonstrate good mentor–mentee relationship and a poor mentor-mentee relationship.” The need for time management was one of the predominant themes the participants mentioned to change during the posttest. For instance, four participants mentioned adjustment in the training time, while two participants commented on the extension of the training duration (POTOEQ3). Becoming a role model is important for a mentor. Serving as a role model provides opportunities for the mentor to have a positive influence on the mentee. The participants comments reinforces that modelling in mentoring is a vital component that leads to success. Gbatu 114 Participants’ Interview Protocol The interview sessions were arranged with three of the participants three weeks following the mentoring training. The participant’s interview protocol was initiated at each participant’s church. The interview was guided by five questions (PIP1-PIP5) include below: Table 4.11 Participants’ Interview Protocol (PIP1-5) PIP1 What will change if you could? PIP2 Is there anything you think you might do differently at your church or in ministry now as a result of the recent training you completed? PIP3 What did you love most about the training on mentoring Christian youth in the Church? PIP4 If you could implement one or more of the principles discussed during the mentoring training, which one would be most meaningful and why? PIP5 Is there anything else you would like to mention about the training and its impact on you? Interview question #1 addressed what the participants will change if they could. It was asked during the pretest open-ended question, the posttest and participants interview protocol to measure changes in the participants’ knowledge before and after the training. The results from question #1 provided diverse opinions. The following are excerpts from the transcript of that discussion from each Church coded below: Participant 1 Church-A coded as #575 said, “Time allotted to each topic should be adjusted to allow mentee and mentor expand more on each topic.” This aspect of the discussion regarding the allotment of time validates the responses from the posttest opened-ended question #3 and the focus group question #3. Gbatu 115 Participant 2 Church-B coded as #888 stated, “I will do a special demonstration for those in attendance to give a clearer picture of the relationship between a mentor and mentee.” This aspect of the interview also confirmed the view of the participants during the focus group discussion, where one participant underscored the need for the mentor to serve as a role model for the mentee (FOGIQ2). The response from participant 2 from Church B coded #888 aligned with the response from posttest opened-ended question #3. Both participants underscored the importance of the mentor serving as a role model to mentee. Their comments suggest and validate the essential of becoming an example to your mentee. Participant 3 Church-C coded as #564 said, “Basically the time aspect of the training was short. It did not allow the participants to expand more and have interaction to even proffer more suggestions on mentoring. There is a need to change the.” Furthermore, the results from interview protocol question #2 provided additional qualitative data to answer research question #3. When asked, “is there anything you think you might do differently at your church or in ministry now as a result of the recent training you completed?” The participants made the following comments: Participant 1 Church-A coded as #575 said: With the understanding I have received, I now have the urge to create an office within the church for mentoring, especially as part of effort to develop young people. The training enlightened me. I am now able to establish mentoring Gbatu 116 program in the church. I will set up a mentoring team to mentor the younger generation on the spiritual aspect of life, teaching them to put faith in Christ. The training was also intended to encourage the church to see reason and established mentoring program. Participant 2 Church-B coded as #888 responded, “I will lay more emphasis on the need to have a mentor-mentee relationship. I am ready now to mentor young people and I will encourage the church to support mentoring program.” Participant 3 Church-C coded as #564 said: The training exposed me and enlightened my mind. The training made me to know that mentoring comes from the Bible, and you must have the Holy Spirit to give you direction to mentor someone and provide guidance. At first, I used to mentor others base on what I know, but now, I am going to mentor base on the spiritual aspect. I am going to train and mentor people basically from the spiritual point of view and expand their knowledge on mentoring biblically. In addition, the interview generated responses from the participants when they were asked, “what did you love most about the training on mentoring Christian youth in the Church?” The excerpts from the transcripts of the discussions for each participants reflect the following: Participant 1 Church-A coded as #575 responded, “Mentoring engages young people as part of the process of instilling Christian values. Everything cannot be learned from the pulpit. The mentoring process enables personal engagement, unlike the general message from the pulpit that we normally assume is reaching and transforming people.” Gbatu 117 Participant 2 Church-B coded as #888 said, “Mentoring has the potential to close up any leadership gap. The church has no need to look for leaders outside when there is a vacancy. Further, I love the fact that we were able to understand what mentoring is and its importance in preparing others for godly leadership in the church, using the biblical examples.” Participant 3 Church-C coded as #564 stated, “I love the presentation most. The training exposed me to discover what mentoring is. I was able to interact with new friends. The training allowed me to know the differences among mentoring, discipleship, fellowship, and stewardship.” Gbatu 118 Data Analysis Analysis of pretest Responses to the Posttest Responses N=30, SD=Strongly Disagree, D=Disagree, A=Agree, SA=Strong Agree Knowledge The results of the pretest knowledge questions (Q1-Q7.) are shown in Figure 4.7 50%33%17%0%50%33%17%0%10%37%30%23%27%3%23%47%10%13%20%57%13%37%40%10%20%20%43%17%27%33%27%13%40%33%20%7%23%27%30%20%10%10%47%33%14%13%43%30%20%30%23%27%13%30%40%17%0% 10% 20% 30% 40% 50% 60%SDDASASDDASASDDASASDDASASDDASASDDASASDDASAQ1.EffectiveChristianmentoringthat makes astrong andsustainablerelationshipbetweenmentor andmentee ismentorrelying onthe mentee.Q2. Themosteffective wayto get acongregationto engage inmentoring isteaching thewholecongregationfrom thepulpit.Q3.CommencingChristianmentoring ata youthfulstage mightnotnecessarylead tosustainedspiritualleadership inthe Church.Q4.Ignoringbiblicalprinciplesduring theprocess ofmentoringcouldcontaminatethementoringprocess.Q5.Mentoringthrough theeducationalsystem is themosteffective wayto mentorthe nextgeneration.Q6. AnymatureChristian hasknowledgeof how tocreate amentoringprocess towalk throughwithsomeonethey arementoring.Q7. At mycurrent age, Iknow theimportantareas of lifeto coverwhenmentoringanotherperson.Figure 4.1 - Comparison of Responses to Pretest and Posttest Knowledge Questionsprestest posttest Gbatu 119 above, where they are compared to the results from the posttest. For every question, the posttest demonstrated an increase in knowledge among the respondents. Question #1 indicates a 23% increase in knowledge of the participants who strongly disagree that the mentor should not rely on the mentor for effective and sustainable Christian mentoring. Similarly there was a 10% increase in knowledge from Question #2, where the participants strongly disagreed that mentoring by teaching the whole congregation from the pulpit is ineffective. Further, Question #3 shows a 10% increase in knowledge among the participants who disagree that commencing mentoring at an early age might not necessarily lead to sustained spiritual leadership. Additionally, Question #4 indicates an increase in knowledge of 14%, where the participants mentioned that ignoring the biblical principles of mentoring could contaminate the mentoring process. Also, an increase in knowledge of 27% occurred from Question #5 as the participants indicate that mentoring through the educational system is the most effective way to mentor the next generation. The results of Question #6 show an increase in knowledge of 17% where the respondents agree that any mature Christian has knowledge of how to mentor. Finally, Question #7 indicates a 3% increase in knowledge where the participants agree of having knowledge of what to cover when mentoring at their current age. Gbatu 120 N=30, SD=Strongly Disagree, D=Disagree, A=Agree, SA=Strong Agree Attitude The results of the posttest attitude questions (Q8-Q14) are shown in Figure 4.2 where they are compared to the results from the pretest. For every question, the posttest demonstrated an increase in attitude among the respondents. Question #8 shows a 10% increase in attitude which reveals that the participants strongly disagree that by serving as mentor, leadership skill is critically developed. Conversely, 7% strongly agree that by 17%10%43%30%3%13%37%47%57%30%10%3%23%7%43%27%3%17%33%47%3%3%37%57%13%7%30%50%7%19%60%23%20%17%30%33%40%35%10%15%17%10%70%3%5%5%43%47%7%3%43%47%10%7%53%30%0% 10% 20% 30% 40% 50% 60% 70% 80%SDDASASDDASASDDASASDDASASDDASASDDASASDDASAQ8. Servingas a mentoris a criticalmeans Ihave usedto developmyleadershipskills.Q9. Servingas a menteegives me anopportunity tobecome abetterChristianleaderQ10. Thebest waythat I canbecome agoodmentee inthe churchis throughSundaymorningpreachingfrom thepulpitQ11. If I caninfluenceotherspositively itwill makeme a goodleaderQ12. It hasbecome ahabit forme to usethementoringexamples inthe Bible tomentorotherpeople.Q#13.Mentoringhas nowbecome animportantexercise tome fordevelopinggodlycharacter.Q#14. I amobligated toconstantlymentoryoungpeoplebecause ofthe culturalforcesaffectingthem.Figure 4.2 - Comparison of Responses to Pretest and Posttest Attitude Questionsprestest posttest Gbatu 121 serving as mentor, leadership skill is critically developed. Further, there is an increase of 14% in Question #9 that the participants strongly agree that serving a mentee provides an opportunity to becoming a better Christian leader. In similar manner, Question #10 shows an increase in attitude of 17% among the participants who strongly disagree with using Sunday morning pulpit preaching to be a good mentee. In addition, while there was a sharp increase of 6% in Question #11 among the participants who strongly disagree, while 24% strongly agree influencing others positively can make you a good leader. On the other hand, Question #12 indicates a 12% increase in the participants’ who disagree regarding adapting biblical example of mentoring. Also, Question #13 reveals a 10% attitude change around considering mentoring as important exercise to develop godly character. Finally, Question #14 shows that 20% more of the participants strongly agree that they are obligated to constantly mentor due to cultural forces affecting them. Gbatu 122 N=30, N=Never, S=Sometimes, O=Often, A=Always Behavior The results of the pretest behavior questions (Q15-Q21) are shown in Figure 4.3 where they are compared to the results from the posttest. For every question, the posttest demonstrated a change in behavior among the respondents. For instance, question #15 20%3%17%60%3%40%27%30%3%20%50%27%3%50%20%27%43%23%17%17%3%20%30%47%10%10%30%50%20%10%13%57%10%33%50%7%17%20%40%23%7%40%30%23%60%10%10%20%30%7%30%33%7%10%20%63%0% 10% 20% 30% 40% 50% 60% 70%NSOANSOANSOANSOANSOANSOANSOAQ#15.Creating aconfidentialspace for thementor andmentee iscardinal tomentoring.Q#16. I usetechniques ofcounseling todevelopleaders.Q#17. I pointto aspects ofmy life andask menteesto emulatethose aspectsin thementoringprocess.Q#18. I askthe church topray regularlyfor thementees inthe church.Q#19. It isimportant fora mentor toensure thatthe menteerespects,agrees with,and seeks toplease the onewho ismentoring heror him.Q#20.Learning tomentorsacrificiallyhasencouragedme to do goextra mile formentee.Q#21.Everyoneusually relieson the leadingof the HolySpirit foreffectivementoringFigure 4.3 - Comparison of Responses to Pretest and Posttes Behavior Questionsprestest posttest Gbatu 123 shows a 3% increase in the participants’ behavior that confidentiality is “always” cardinal for mentor and mentee, while 4% more mentioned that confidentiality is often cardinal for mentor and mentee. The results from Question #16 reveal percentage increases among the participants. There was a 7% increase to the “sometime” response and a 27% increase to the “always” response regarding the use of counseling techniques to develop leaders. In similar manner, Question #17 shows percentage increases in the response categories of “often” and “always.” The “often” response category shows a 10% increase while the “always” response shows a 4% increase reflecting the frequency in which the participants model mentoring and seek that others emulate. On the contrary, Question #18 presents a scenario in the change in behavior between response categories “sometime” and “always.” The “sometime” response category shows 10% increase in the frequency for the participants who ask the church to pray for the mentees, while the “always” response category shows 4% increase in the frequency for the participants who beseech the church to pray for the mentees. In addition, Question #19 has increases between response categories “sometime” (13%) and “often” (7%) indicating the frequency at which the mentor ensures that the mentee seeks to please her or him. Similarly, Question #20, the response categories of “sometime” increased by 13% while “always” increased by 14%, demonstrating the frequency at which the participants mentor sacrificially. Finally, Question #21 indicates a percentage increase of 10% for “often” and 13% for “always,” measuring the frequency of dependence on the leading of the Holy Spirit for effective mentoring. Gbatu 124 Summary of Major Findings The data resulting from this project yielded significant findings regarding the use of mentoring as an essential tool for developing committed disciples and leaders in churches of the Liberia Baptist Missionary and Educational Convention. The findings may have significance for any Christian church which is open to the use of mentoring to disciple and develop emerging leaders. These are the major findings which will be discussed in Chapter 5. 1. Mentoring remains a legitimate agency for developing godly leaders for the Church. 2. Leadership readiness requires the commencement of early mentoring. 3. The use of biblical principles in mentoring safeguards the process of mentoring from being contaminated. 4. The relentless help of the Holy Spirit is crucial for effective Christian mentoring. 5. Mentoring involves the application of mentoring principles derived from the Bible and Christian practice overtime for its effectiveness. 6. Role Models are essential to the mentoring process. Gbatu 125 CHAPTER 5 LEARNING REPORT FOR THE PROJECT Overview of the Chapter The purpose of this study was to evaluate the knowledge, attitude, and behavior regarding mentoring Christian youth within three Baptist Churches in Duport Road Community, Paynesville, Montserrado region as a result of participating in a Christian mentoring training. This final chapter of the project discusses the major findings gathered from the data collection and analysis. Each of the findings is discussed using three lenses. The first is a personal observation. The personal observation considers my thoughts prior, during, and after the research. The second is how the research findings are supported, or not supported, by the literature review in Chapter Two. Chapter Five further discussed how the findings are biblical, and points out how the findings do fit in the biblical and theological framework of the project. Following the presentation of the findings, I set out the implications for ministry. I show whom the findings impact and how they inform the practice of ministry in my context. Finally, Chapter Five includes the limitation of the study, unexpected observations, recommendations, and a postscript. ,Major Findings First Finding: Mentoring Remains a Legitimate Agency for Developing Godly Leaders for the Church. From the onset of the project, it was observed that some churches within the Liberian Baptist Missionary and Educational Convention seemed to be giving less attention to the priority of youth mentorship for discipling, nurturing, and developing godly leaders for the Church. The attention of most Baptist Churches is directed only at Gbatu 126 Bible study, Sunday School, Royal Ambassador and Girl Auxiliary programs. Though Bible study Sunday, School, Royal Ambassador, and Girl Auxiliary activities are essential for spiritual growth, mentorship is more intentional and seeks to engage at the personal level. The research also discovered that participants are in almost one hundred percent agreement that building a leadership pipeline requires an intentional mentoring program. During the course of the project, the churches, realizing the significance of mentoring, supported the research and encouraged the participation of mentors and mentees from the three Baptist Churches in the training. There was a concurrence among church leaders and training participants that mentoring is a catalyst for developing church leaders. After the project, the responses of members and leaders of various churches indicated that mentoring remains a legitimate strategy for the practice of the church in the development of emerging leaders. There were calls from participating churches for the establishment of a mentoring program, due to the urgency of mentoring. The literature review of this project underline the significance of mentoring being the agency for developing godly leaders. Throughout the literature view, the patterns of mentoring were exemplified and authenticated the need for mentoring today. The literature view underscored the importance of mentoring from both the Old and New Testaments. The Old and New Testaments demonstrate that mentoring is essential for creating a generation of godly disciples. The scriptures provides a platform that sets the agenda to teach the young (Ps.78. 5-8). The call to teach the young in the Bible validates the need to mentor (Deut. 5.6-9; Eph. 6.4). Jesus underscores the key role of mentor. Jesus selected twelve men, mentored them, and commissioned them to do likewise (Matt. Gbatu 127 4.18-22; 28.19-20). Mentoring is the linchpin that will connect the current generation of Christian leaders to the next one. Second Finding: Leadership Readiness Requires the Commencement of Early Mentoring. Prior to the project, I observed that most of the churches were not engaging young people in early mentoring program. It is a practice for parents to remain home and send their children to attend church. Teaching by immersing young people in the word is not a common practice. During the training, the participants sensed the importance of mentoring and accentuated the significance of commencing mentoring early for sustained spiritual leadership. After the training, the church leaders and the training participants accepted the call to engage the youthful people into early mentoring. It was suggested that each participating church should establish a mentoring program because mentor supplements and advances the role of the parents. Therefore, parental discipleship and mentoring work together. The project observed through the responses from the participants, the focus group discussion, and interviews that prioritizing mentoring early has tremendous benefits for the spiritual vitality of each church. Many of the participants tended towards the idea and practice that commencing mentoring earlier was cardinal, and there was no need to delay. The word of God offers essential insights and encourages the Church to engage the young (Prov. 22.6, Eccles. 12.1). For instance, Eli ministered to Samuel early, and guided him to discern the Lord’s call to ministry (I Sam. 3.1-18). The Jewish educational system was designed in ways that engaged early mentoring. The education of the child was an agency in Jewish culture to enhance biblical mentoring. Such education of the Gbatu 128 child was grounded in the biblical stance, not separated from it. Mentoring was transmitted early through the educational system of the Jewish community, and education was perceived as a vehicle that drove the moral and religious life of the young (Barclay 14). Engaging the child at an early stage was a necessary recipe for fostering mentoring, and this pattern was demonstrated in the biblical foundation. The Apostle Paul acknowledged Timothy’s grandmother and mother for inculcating in him faith (2 Tim. 1.5). Early mentoring plays a crucial role in mentoring young people. Consideration must be given to the time to begin mentoring young people. Samuel was sent as a child to serve in the Temple with Eli. Mentoring should begin at the early childhood (3-5 years) stage and continue through middle childhood (6-11 years) and adolescence (12 years and above). The church should apportion the youth in three categories (early, childhood and adolescence). I therefore propose that mentoring commences at six years of age, the middle childhood range. Hence, mentoring occur both within an educational institution, like the case of the Jewish educational system, and through the church structure. Third Finding: The use of Biblical Principles in Mentoring Safeguard the Process of Mentoring from Being Contaminated. A mentor should not ignore biblical principles. Prior to the study, the churches of the Liberian Baptist Missionary and Educational Convention attached strong belief that the Bible is the foundation for all truth. The churches confirmed the authority of the Bible and believed that the Bible is divinely inspired and authoritative to guide the Church in all matters of faith, doctrines, and practice. Fundamental to Baptist practice is the prioritization of teaching and nurturing people in the way of God for effective Christian leadership. During the project, the application of biblical principles safeguarded that the Gbatu 129 process for mentoring was emphasized. The participants confirmed that the biblical principles are important during mentoring and should not be overlooked. The results from the participants’ responses from the training, focus group discussion, and interview afterward suggested that when biblical principles are neglected, it is easy for mentoring to be influenced by human philosophical thoughts. This aspect of the training was repeatedly mentioned, and as the participants were Baptist, they accentuated that “Baptists are people of the Book” and must adhere to the biblical principles in their practice. The biblical and theological foundations of the study affirmed that the application of biblical principles during mentoring is essential because of the impact of the Fall on humanity. Mentoring can be affected by human limitations. The Fall has effects on human knowledge. The impact of the Fall can be exemplified “through inappropriate interventions, being too confrontational or ‘preachy’, or insufficiently invitational” (Wakenman 7). If mentoring practices are not guarded by biblical principles, mentoring process can be contaminated. Since Christian mentoring is spiritual, it must be guided by principles derived from the Bible. For God’s purpose to be accomplished, it is essential that the process of mentoring follows the biblical principles in both the Old and New Testament. The literature review identified some cardinal biblical principles of mentoring. These include teaching, building relationship, confidentiality, concentrating on the few mentee, mentoring with the Holy Spirit guidance, written correspondence, counseling by direct instructions, and humility. Mentoring is built on documented evidence of teaching, relationship, confidentiality, counseling by direct instruction, concentrating of few, written Gbatu 130 correspondence, and humility. Barclay’s work Training Up the Child explains the perspective on using the educational system to teach moral and religious life of the young. Additionally, Thompson and Cameron offer a theological consciousness of relationship as an effective mentoring principle. Mentor and mentee must have a relationship for effective communication. More so, confidentiality is indispensable in Christian mentoring. Confidentiality promotes the quality flow of communication between mentor and mentee. Confidentiality here means, “creating space where the client can explore sensitive subjects in the knowledge that the counselor will not repeat or misuse the information discussed outside of the counseling room”( 1). The mentoring agenda should have a high regard for biblical authority, and the mentor and mentee should obey God’s commend. Furthermore, mentoring is also conducted via counseling by direct instruction. For instance, these mentoring experiences demonstrate evidence of direct instructions to mentee Eli-Samuel (I Sam. 3.8), Mordecai-Esther (Esther 4.10-17), and Aquila and Pricilla-Apollos (Acts 18.26). In the Eli-Samuel mentoring experience, at a certain point, Samuel could not discern that the Lord was calling him. It took Eli’s counsel for Samuel to discover that it was the Lord who was calling him. Eli provided him with guidance which led to him discovering the Lord’s call. Even Mordecai as a mentor played a radical role and motivated Esther to act. His challenge to Esther was in the form of the advice to be decisive (Esther 4.10-17). Additionally, counseling by direct instruction was applied by Aquila and Pricilla when the couple instructed Apollos (Acts 18.26). Robert E. Coleman explains the idea of concentrating on the few as a key principle of mentoring. Coleman notes that “the more concentrated the size of the group being taught, the greater Gbatu 131 the opportunity for effective instruction” (26). Finally, Christian mentors need to exhibit humility. Jesus Christ practiced a humble mentoring attitude as depicted in the narrative of John 13 where he washed his disciples’ feet, demonstrating the unique approach of a servant-teacher (Freeks and Lotter 11). Fourth Finding: The Relentless Help of the Holy Spirit is Crucial for Effective Christian Mentoring. The background of the study was precipitated by the observation that a church that neglects mentoring, is likely to have spiritual leadership deficiencies. Before the training, the leaders and participants considered the role of the Holy Spirit in God’s missions. During the project, the role of the Holy Spirit was recognized because the participants considered the Holy Spirit as an authentic partner. The participants recognized the roles of the Holy Spirit as being essential and significant. For instance, the Holy Spirit provides guidance which ensures that the mentoring process achieves its goal and does not fall short of its purpose due to human shortcomings. Jesus Christ confirms the active role of the Holy Spirit when he says “howbeit when the Holy Spirit of truth is come, he will guide, you into all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak and he will show you things to come” (John. 16.13). The Holy Spirit provides instruction. The involvement of the Holy Spirit in the process of mentoring creates a three dimensional relationship. There is a mentor-mentee relationship, a mentor-Holy Spirit relationship and a mentee Holy Spirit relationship. In these relationships, the Holy Spirit connects the relationship and provides the support that leads to success. (The Office of University Ministries and The Center for Worship 5). Gbatu 132 Evidence after the project showed that the Holy Spirit contributes significantly during mentoring. The participants were emphatic that without the involvement of the Holy Spirit, the process of mentoring could be ineffective. The biblical and theological foundations of the project highlighted the role of the Holy Spirit as being crucial for effective mentoring and discipling (Marton 53). There is no way we can understand the biblical and theological foundations without the Holy Spirit guarding and leading the mentor and mentee. The role of the Holy Spirit hinges on Christology, soteriology, and ecclesiology. Hence, discipleship and mentorship work toward leading people to experience salvation, to follow Christ, and to serve with other believers. I therefore propose that Christian mentoring program forces on Christology soteriology, and ecclesiology. Christian mentoring should deal with the study of Christ, His Life and Ministry. Charles Spurgeon once said: If you take Christ out of Christianity, Christianity is dead. If you leave out Christ, you have left the sun out of the day, and the moon out of the night, you have left the waters out of the sea, and the floods out of the river, you have left the harvest out of the year, the soul out of the body, you have left joy out of Heaven, yes, you have robbed all of its all. There is no gospel worth thinking of, much less worth proclaiming in Jehovah’s name, if Jesus is forgotten. We must have Jesus, then, as Alpha and Omega in all our ministry among the sons of men. (qtd. in Enns) The Gospel (Good News) is about Christ. Hence, Christian mentoring should give priority to discussing the work of Christ. Christology leads to soteriology (salvation) Gbatu 133 and communicates the idea of deliverance, safety, preservation, soundness, restoration and healing. Mentoring therefore builds upon the works of Christ which leads to salvation. The goal of the project was to advocate for mentoring to be used in developing committed disciples and leaders. The success of this depends on the work of the Holy Spirit (54). The advent of the Holy Spirit was an advantage to the disciples and the Church today. Attempts have been made in Christian history to clarify the identity of the Holy Spirit. During the Council of Nicaea in AD 325, the Orthodox Church affirmed the Holy Spirit in the statement “we believe in the Holy Spirit” (Martin 54). The Holy Spirit is essential for the life of the Church. The truth that God continues to be present with us as the Spirit of Christ, creating a new community, empowering the people of God, nurturing the Church in faithfulness, and leading us into lives of joy, peace, and love is evidence that the role of the Holy Spirit is crucial. Rick Lewis highlighted the significance of the Holy Spirit in mentoring when he says: What is essential to a good mentoring process is the foundation of a real relationship between two people that is dedicated to the Father, centered on Jesus Christ, enlivened by the Holy Spirit, anchored in the Christian scripture and free to adapt its forms in fresh creativity to the unique personalities of both the mentor and the mentee. Most of all, the direction that a particular mentoring relationship takes in terms of subject matter should depend on what the Holy Spirit is doing in the life of the mentee concerned. (26) Gbatu 134 If there is to be transformation in the life of the mentee, the mentor must recognize that it is the Holy Spirit who provides that success. Fifth Finding: Mentoring Involves the Application of Mentoring Principles Derived from the Bible and Christian Practice Overtime for its Effectiveness. Prior to this project, the issue at stake was the observed lack of effective mentoring program in the Baptist Churches. Since the churches were not involved with mentoring, it was difficult to establish whether the churches were using mentoring principles. However, during the project, having recognized the importance of mentoring, the church leaders and participants acknowledged the importance of mentoring and at the same time indicated that following mentoring principles was essential. After the training, the application of mentoring principles derived from the Bible and Christian practice overtime was evident from the questionnaires, focus group, and interviews. The participants reiterated the key roles that application of mentoring principles play and commented that if these principles were not used during mentoring, it could result in lack of impact on the mentee. A church cannot afford to embrace mentoring and at same time neglect the use of mentoring principles. Throughout the project, this component of mentoring was evident. The biblical foundation identified that Christian mentoring is built on the textual evidence of relationship. Establishing a transforming relationship requires prioritization of communication. This relationship is optimized when the mentor acts as a role model. It is the responsibility of the mentor to help the mentee reach specific goals. Therefore, building a sustained mentoring relationship depends on mutual confidence between mentor and mentee like that which was between Eli and Samuel. Confidentiality was also Gbatu 135 pointed out as an important mentoring principle. The participants’ responses from questionnaires, focus group, and interviews highlighted confidentiality as an essential principle for Christian mentoring. Confidentiality was used by Jesus Christ when he cautioned his disciples not to disclose his identity (Matt. 16.20). The use of counseling also served as a key principle applied in the Eli-Samuel and Mordecai-Esther relationship. In both situations, counseling was used to prepare the mentees to make the right decision. In the contemporary context, counseling occurs when a mentor engages a young person who is going astray and advices him or her. Counseling in the contemporary context takes place when a Christian mentor creates an opportunity to counsel young people about issues that affect youth in general and in the local culture. One of Jesus’ principles of mentoring was his ability to concentrate on the few. He used the few to reach the multitude (Coleman 26). The optimal group size for group counseling could be as small as three or four persons for effectiveness. Chapter 2 also established that John Wesley applied the principles of concentrating on the few. Wesley built small scale communities of moral accountability and upheld the valve of holiness in the faith (Oden 28). Apostle Paul used the principle of written correspondence to reach church leaders. Similarly, Jonathan Edward used written correspondence to his mentees when he could not reach them in person (Oliveri 1). Mentors have great opportunities to utilize social media platforms today. Sixth Finding: Role Models are Essential to the Mentoring Process. Prior to this project, the issue at stake was the observed lack of mentoring program in the Baptist Churches. I observed that the participants have limited knowledge about who a role model is and how such a person was valuable to offering mentoring Gbatu 136 services. However, during the training, the need for role modeling was recognized and the participants accentuated the importance of having a role model in mentoring. Role models reflect what people value. One observable traits of the Liberian society is the value attached to famous people such as celebrities and politicians. In the truest sense, these are not role models because of their bad influences on most young people. The admiration for such people is good, but they cannot turn into good role models for the Liberian society that promotes ostentatious lifestyle. The outcome of the project revealed that the participants embraced the idea that for mentors to be successful, it was necessary that they serve as role models to the mentees. Hence, role models should exemplify servant leadership, commitment to serve the needs of others, leadership with love, humility, accountability, hard work, respect, integrity, and persistence After the training, the results of the participants’ responses from the questionnaires, focus group discussion, and interviews show that they all welcomed the idea that a mentor needs to model what she or he teaches. The biblical foundation of the project highlighted this theme. Chapter 2 mentioned how the Moses-Joshua relationship is portrayal of a quality modeling. Since Moses modeled mentoring, there was smooth transition of leadership from Moses to Joshua. The literature review further discovered that Jesus taught his disciples by modeling (Coleman 38). Jesus did not use formal schooling to teach his disciples. Jesus’ teaching reflected of his lifestyle. One of the effective ways to be influential in a mentorship relationship is modeling what you teach. Modeling was epitomized by Jesus Christ in the Gospel when He washed his disciples’ feet and told them to do likewise (John 13.1-17). Jesus said “I have set you an example that you should do as I have done Gbatu 137 for you.” The Christian faith is an imitating faith. Therefore, mentors should live in such a way that their lives minister to their mentees and influence them positively. Hereafter, mentoring occur outside the walls of the church and in informal ways in every aspect of life to the mentee such as family, finance, conducting business, sharing faith, etc. The Apostle Paul was emphatic when he calls on the Church at Corinth to imitate him, as he, Paul imitates Christ (I Cor. 11.1). The literature review established that the value of mentoring is made evident when moral complexity requires discernment from a mentee who may need input from a more seasoned persons. Ministry Implications of the Findings The ministry implications for these findings point to how the findings will be used, the impact the findings are expected to have, and how these findings can inform the practice of ministry. Several implications from this study offer support to the need for the mentoring programs in the Liberian Baptist Missionary and Educational Convention churches and the Christian community in general. The call is for these churches to create more awareness and to be more intentional about mentoring youth to develop them as committed disciples and emerging leaders. The findings of the project will be used as an intervention resource for workshops, training sessions, symposium, and conferences of pastoral leadership and other groupings of the Liberian Baptist Missionary and Educational Convention. The findings are expected to impact the Liberian Baptist Missionary and Educational Convention churches by engaging these churches to establish mentoring programs, beginning with the research participating churches. The findings will impact Gbatu 138 the larger Christian community because every church in Liberia faces similar challenges with young people. The practice of ministry will impact the beliefs of the pastorate, church leaders and the congregation. Several people are not informed about the importance of the youth mentoring. For many years, church pastors and church leaders have not taken practical steps toward intentional youth mentoring. If more people are knowledgeable about mentoring, with much awareness through regular teaching, preaching, symposium, workshop, and the media, many of our young people will be discipled and developed for leadership within the Church and elsewhere. Limitations of the Study This research was limited by design to a study on Mentorship in the Liberian Baptist Missionary and Educational Convention Churches. This limitation means that much of the findings sought to address the importance of mentoring in developing committed disciples and emerging leaders within the Baptist Church in Liberia. However, input from the three participating churches represented views of how the research was beneficial to other denominations serving in Liberia, because every church in Liberia faces similar challenges with young people. The study was further limited by the use of questionnaires, a focus group, and interviews as methods for data collections. It was my intention to involve the pastors of the participating churches, but this was not possible because the pastors were heavily engaged and could not provide time for interaction. Unexpected Observations During this process of the research, I did not anticipate the issue of role models to be essential to the process of mentoring. Notwithstanding, at different intervals and Gbatu 139 places in the project, the theme of role models being essential to the mentoring process kept showing up. I observed that a successful mentoring program hinges on the ability of the mentor to serve as an example to the mentee. Recommendations Based upon the findings from this study, and in the effort to facilitate the process of the church to engage in mentoring for developing committed disciples and leaders within the Liberian Baptist Missionary and Educational Convention churches, the following recommendations are herein stated: Firstly, since a vibrant and sustainable future for the spiritual health of the Liberian Baptist Missionary and Educational Churches depend on its youth, current leadership of the Baptist Convention must prioritize youth mentoring program and identify means of funding and improving on existing young programs in Baptist churches in Liberia. The Liberian Baptist Missionary and Educational Convention should establish a youth mentoring department and recruit the appropriate personnel. At Annual Convention Sessions, a special forum should be called to discuss leadership development through mentoring. Secondly, regular teaching in Bible study, preaching through the pulpit, workshop, seminar, and symposium must include youth mentoring. There should be a special month set aside for emphasis purpose to elevate discussion on mentoring and its importance. Thirdly, each local Baptist church must identify and train interested individuals who have the gifts and passions for youth ministry to serve as mentors/counselors. These individuals upon recruitment and training should be assigned to mentees in the church on Gbatu 140 a short-term and long-term basis. They should be encouraged to report to the church on their challenges and prospects. When the church has trained mentors, mentees should be encouraged to select his or her mentor from among the trained mentors. This is because sometimes much greater spiritual movement occurs during this exercise. The church mentoring program should include: 1. Training on the biblical mandate to take care of God’s creation which demands he right skills. The church mentoring program should help people acquire the knowledge and skills to fulfill God’s creation purpose. 2. Creating a covenant relationship that protects agreements between mentor and mentee because the purpose of mentoring is peace that enhances flourishing human relationship and not manipulation or dictatorial relationship. 3. Fostering qualities such as developing friendship, conversation, apprenticeship, correspondence, and biblical thinking. 4. Training on mentoring collaboratively because mentors collaborate with one another to impact the multiples, and 5. Teaching on learning style to allow the mentor to adopt the skills appropriate to the mentee’s learning style. Postscript This journey has been one of serious engagement. A friend of my once said, “writing a dissertation is different from a master thesis.” The activities on this journey have really proven his statement to be true. At Asbury Theological Seminary, the Doctor of Ministry program provided me a profound understanding that made this project contextually and ministry relevant. This research study was concerned about using Gbatu 141 mentoring as essential tool to develop committed disciples and leaders in the Liberian Baptist Missionary and Educational Convention Churches. Making use of relevant research tools, the research was an intervention that assessed the knowledge, attitude, and behavior of participants from three Baptist churches in Paynesville Duport Road, Montserrado County-Republic of Liberia. The project addressed the nature and practice of ministry, and the potential for generalization in other ministry contexts. The issues discussed in the project are so dear to me. I sensed that the Liberian Baptist Missionary and Educational Convention has not done much about youth mentorship in Liberia, amidst a society that is broken and plagued by drugs and alcohol addiction which have destroyed the capacities of most youth in Liberia. On this journey, a discovery was made that the interventions of the Church with intentional mentoring program now was beneficial for creating a leadership pipeline. The Apostle Paul’s call to pass on the truth of the Gospel to reliable people can only be actualized when the church begins to engage this generation of young people through mentorship. The failure of the Church to prioritize youth mentorship programs could lead to a deficiency in responsible discipleship, and the lack of understanding the impact the Gospel makes in youth spiritual development. I am glad that the participating churches became aware of this reality, and are ready for mentoring program to be established in their church. Let us realize authentic biblical mentoring is fundamental to practice of ministry and cannot be ignored. Gbatu 142 APPENDIXES Appendix A RQ #1. What were the knowledge, attitude, and behavior of the participants regarding Mentoring Christian Youths before the mentoring training? The tool used to collect data for research question #1 was questionnaires. The questionnaires for the first research question were coded as follows. Pretest Knowledge Questionnaires (PTKQ), Pretest Attitude Questionnaires (PTAQ), and Pretest Behavior Questionnaires (PTBQ). Questionnaires used to address the pretest knowledge question for research question #1 are PTKQ 1-7 showed below. 1. Effective Christian mentoring that makes a strong and sustainable relationship between mentor and mentee is mentor relying on the mentee. (PTKQ1) 1-strongly disagree 2- disagree 3- agree 4-strongly agree 2. The most effective way to get a congregation to engage in mentoring is teaching the whole congregation from the pulpit. (PTKQ2) 1-strongly disagree 2- disagree 3- agree 4-strongly agree 3. Commencing Christian mentoring at a youthful stage might not necessary lead to sustained spiritual leadership in the Church. (PTKQ3) 1-strongly disagree 2- disagree 3- agree 4-strongly agree 4. Ignoring biblical principles during the process of mentoring could contaminate the mentoring process. (PTKQ4) 1-strongly disagree 2- disagree 3- agree 4-strongly agree 5. Mentoring through the educational system is the most effective way to mentor the next generation. (PTKQ5) 1-strongly disagree 2- disagree 3- agree 4-strongly agree Gbatu 143 6. Any mature Christian has knowledge of how to create a mentoring process to walk through with someone they are mentoring. (PTKQ6) 1-strongly disagree 2- disagree 3- agree 4-strongly agree 7. At my current age, I know the important areas of life to cover when mentoring another person. (PTKQ7) 1-strongly disagree 2- disagree 3- agree 4-strongly agree Appendix B Questionnaires used to address the pretest attitude question for research question #1 are PTAQ 8-14 showed below. 8. Serving as a mentor is a critical means I have used to develop my leadership skills. (PTAQ1) 1-strongly disagree 2- disagree 3- agree 4-strongly agree 9. Serving as a mentee gives me an opportunity to become a better Christian leader (PTAQ2) 1-strongly disagree 2- disagree 3- agree 4-strongly agree 10. The best way that I can become a good mentee in the church is through Sunday morning preaching from the pulpit (PTAQ3). 1-strongly disagree 2- disagree 3- agree 4-strongly agree 11. If I can influence others positively it will make me a good leader (PTAQ4). 1-strongly disagree 2- disagree 3- agree 4-strongly agree 12. It has become a habit for me to use the mentoring examples in the Bible to mentor other people. (PTAQ5). 1-strongly disagree 2- disagree 3- agree 4-strongly agree 13. Mentoring has now become an important exercise to me for developing godly character. (PTAQ6). 1-strongly disagree 2- disagree 3- agree 4-strongly agree Gbatu 144 14. I am obligated to constantly mentor young people because of the cultural forces affecting them. (PTAQ7). 1-strongly disagree 2- disagree 3- agree 4-strongly agree Appendix C Questionnaire used to address the pretest behavior question for research question #2 is PTBQ 15-21 showed below. 15. Creating a confidential space for the mentor and mentee is cardinal to mentoring. (PTBQ1) 1-never 2-sometimes 3-often 4-always 16. I use techniques of counseling to develop leaders. (PTBQ2) 1-never 2-sometimes 3-often 4-always 17. I point to aspects of my life and ask mentees to emulate those aspects in the mentoring process. (PTBQ3) 1-never 2-sometimes 3-often 4-always 18. I ask the church to pray regularly for the mentees in the church. (PTBQ4) 1-never 2-sometimes 3-often 4-always 19. It is important for a mentor to ensure that the mentee respects, agrees with, and seeks to please the one who is mentoring her or him. (PTBQ5) 1-never 2-sometimes 3-often 4-always 20. Learning to mentor sacrificially has encouraged me to do go extra mile for mentee. (PTBQ6) 1-never 2-sometimes 3-often 4-always 21. Everyone usually relies on the leading of the Holy Spirit for effective mentoring. (PTBQ7) 1-never 2-sometimes 3-often 4-always Gbatu 145 Appendix D RQ #2.What was the knowledge, attitudes, and behaviors of the participants regarding mentoring Christian youth after the mentoring training? The tool used to collect data for research question #2 was questionnaires. The questionnaires for the second research question were coded as follows. Posttest Knowledge Questionnaires (POTKQ), Posttest Attitude Questionnaires (POTAQ), and Posttest Behavior Questionnaires (POTBQ). Questionnaires used to address the posttest knowledge question for research question #2 are POTKQ 22-28 showed below. 22. Effective Christian mentoring that makes a strong and sustainable relationship between mentor and mentee is mentor relying on the mentee. (POTKQ1) 1-strongly disagree 2- disagree 3- agree 4-strongly agree 23. The most effective way to get a congregation to engage in mentoring is teaching the whole congregation from the pulpit. (POTKQ2) 1-strongly disagree 2- disagree 3- agree 4-strongly agree 24. Commencing Christian mentoring at a youthful stage might not necessary lead to sustained spiritual leadership in the Church. (POTKQ3) 1-strongly disagree 2- disagree 3- agree 4-strongly agree 25. Ignoring biblical principles during the process of mentoring could contaminate the mentoring process. (POTKQ4) 1-strongly disagree 2- disagree 3- agree 4-strongly agree 26. Mentoring through the educational system is the most effective way to mentor the next generation. (POTKQ5) 1-strongly disagree 2- disagree 3- agree 4-strongly agree Gbatu 146 27. Any mature Christian has knowledge of how to create a mentoring process to walk through with someone they are mentoring. (POTKQ6) 1-strongly disagree 2- disagree 3- agree 4-strongly agree 28. At my current age, I know the important areas of life to cover when mentoring another person. (POTKQ7) 1-strongly disagree 2- disagree 3- agree 4-strongly agree Appendix E Questionnaires used to address the posttest attitude question for research question #2 are POTAQ 29-35 showed below. 29. Serving as a mentor is a critical means I have used to develop my leadership skills. (POTAQ1) 1-strongly disagree 2- disagree 3- agree 4-strongly agree 30. Serving as a mentee gives me an opportunity to become a better Christian leader (POTAQ2) 1-strongly disagree 2- disagree 3- agree 4-strongly agree 31. The best way that I can become a good mentee in the church is through Sunday morning preaching from the pulpit (POTAQ3). 1-strongly disagree 2- disagree 3- agree 4-strongly agree 32. If I can influence others positively it will make me a good leader (POTAQ4). 1-strongly disagree 2- disagree 3- agree 4-strongly agree 33. It has become a habit for me to use the mentoring examples in the Bible to mentor other people. (POTAQ5). 1-strongly disagree 2- disagree 3- agree 4-strongly agree 34. Mentoring has now become an important exercise to me for developing godly character. (POTAQ6). 1-strongly disagree 2- disagree 3- agree 4-strongly agree Gbatu 147 35. I am obligated to constantly mentor young people because of the cultural forces affecting them. (POTAQ7). 1-strongly disagree 2- disagree 3- agree 4-strongly agree Appendix F The questionnaire used to address the posttest behavior question for research question #2 is POTBQ 36-41 showed below. 36. Creating a confidential space for the mentor and mentee is cardinal to mentoring. (POTBQ1) 1-never 2-sometimes 3-often 4-always 37. I use techniques of counseling to develop leaders. (PTBQ2) 1-never 2-sometimes 3-often 4-always 38. I point to aspects of my life and ask mentees to emulate those aspects in the mentoring process. (POTBQ3) 1-never 2-sometimes 3-often 4-always 39. I ask the church to pray regularly for the mentees in the church. (POTBQ4) 1-never 2-sometimes 3-often 4-always 40. It is important for a mentor to ensure that the mentee respects, agrees with, and seeks to please the one who is mentoring her or him. (POTBQ5) 1-never 2-sometimes 3-often 4-always 41. Learning to mentor sacrificially has encouraged me to do go extra mile for mentee. (POTBQ6) 1-never 2-sometimes 3-often 4-always Gbatu 148 42. Everyone usually relies on the leading of the Holy Spirit for effective mentoring. (POTBQ7) 1-never 2-sometimes 3-often 4-always Appendix G Questionnaire used to address the posttest open ended question for research question #2 is POTOEQ 43-45 showed below. 43. What did you find least effective about the training? (POTOEQ1) 44. What did you find most effective about the training? (POTOEQ2) 45. What will change if you could? (POTOEQ3) Appendix H RQ #3. What did the participants identify as most significant about the mentoring training? The tools used to collect data for research question #3 were the researcher semi-structured focus group questions designed for 6 discussants and the interview questions for randomly selected participants. The focus group interview questions (Appendix H) were coded as focus group interview questions (FGIQ46-48). Three open-ended questions were also asked during the focus group discussion and were coded as (FGIQ1-3). 46. What did you find least effective about the training? (FGIQ1) 47. What did you find most effective about the training? (FGIQ2) 48. What will change if you could? (FGIQ3) Appendix I Participants’ Interview Protocol (PIP) The participant Interview Protocol was coded as (PIP). Interview questions were coded as participants’ interview questions Appendix (I), PIP 49-53. 49. What will change if you could? (PIP1) Gbatu 149 50. Is there anything you think you might do differently at your Church or in ministry now as a result of the recent training you completed? (PIP2) 51. What did you love most about the training on mentoring Christian youth in the Church? (PIP3) 52. If you could implement one or more of the principles discussed during the mentoring training, which one would be most meaningful or important and why? (PIP4) 53. Is there anything else you would like to mention about the training and its impact on you? (PIP5) Gbatu 150 Appendix J LETTER OF CONSENT TO THE LEADERS OF THE THREE PARTICIPATING CHURCHES November Dear, I am student currently doing my Doctor of Ministry at Asbury Theological Seminary, Kentucky, USA. I am undertaking a research project on the topic, “Mentoring. An Essential Tool for Developing Committed Disciples and Leaders in the Liberia Baptist Missionary and Educational Convention Churches” This project is intended to address a specific ministry gap in the context of mentoring youth in Baptist Churches in Liberia. The purpose of my research is “to evaluate the knowledge, attitudes, and behaviors, regarding mentoring Christian youth within three Baptist Churches in Duport Road Community, Paynesville, Montserrado region. If I have your approval, I will be conducting the following activities at your church. 1. Selection of 7 mentees among the lay leaders in the youth ministry to participate in a one day mentoring training. The selection will be gender balance, 2. Selection of 3 mentors among the lay leaders in men and women ministry to participate in a one day mentoring training. Mentors will be selected from both men and women department. The training for both mentees and mentors will be held on December 16, 2023 at the Effort Baptist Church. We all are aware of the increasing need to prepare this generation for leadership of the families, Churches and nation. Your Church participation will be helpful in mitigating mentorship and discipleship gaps in our Churches. I will also be giving out an informed consent form to each person who will participate in the training. Please feel free to call or write me at any time you need any information. My numbers are 0886445657 and 0777726060 and my email addresses are fgbatusr@yahoo.com and frederick.gbatu@asburyseminary.edu. Thank you for your help. Kind regards. Sincerely yours, Frederick Nyah Gbatu, Sr. Researcher Gbatu 151 Appendix K Informed Consent for Participants Title of Study Mentoring. An Essential Tool for Developing Committed Disciples and Leaders in the Liberia Baptist Missionary and Educational Convention Churches Researcher Frederick Nyah Gbatu, Sr. Doctor of Ministry Student Asbury Theological Seminary 0886445657/0777726060 fgbatusr@yahoo.com or frederick.gbatu@asburyseminary.edu Purpose of Study I am asking you to participate in a research study on December 16, 2023. Kindly read the following information carefully so that you understand what the research entails. Please ask the researcher if there is anything that is not clear or if you need more information. The research is designed to learn more about your knowledge about mentoring Christian youth in Baptist Churches. Study Procedures You have been selected by your Church Leader to potentially participate in a one day mentoring training at the Effort Baptist Church. Before the training, you will be asked to fill in predesigned structured questionnaires. After the training, you will also be asked to fill in post designed structured questionnaires. . Furthermore, you will be asked to participate in a focus group discussion for only 45 minutes after one week following the training. During the group discussion, there will be a tape recording and notes to be taken by the researcher. Additionally, you will be asked to participate in a1 hour one-on-one interview after two weeks. The interview will be recorded on tape, and notes will be taken as well. Risk There are no known risks to participating in this study. Gbatu 152 Benefits There will be no direct benefit to you for your participation in this study monetarily. However, the benefit of this research is that you will be helping us to understand why Baptist churches should prioritize mentoring Christian youth. This information will help the researcher better understand the need for mentoring program in our Baptist Churches. There is no monetarily value for participating in this training. Confidentiality All information you provide will be kept confidential. I will assign a number to your responses, and only I will have the key to indicate which number belongs to which participant. In any articles I write or any presentations that I make, I will use a made-up name for you, and I will not reveal details about where you work, where you live, or any personal information about you. I will keep notes, tape recordings, interviews transcriptions, and any other thing identifying your information in a locked file cabinet in the personal possession of the researcher. After data is analyzed, all records of tape recordings will be discarded. All notes taken will also be deleted. Contact Information Kindly contact the researcher at any time if you have questions. My numbers are 0886445657 and 077726060 Voluntary Participation Your participation in this study is voluntary. If you decide to take part in this study, please sign this consent form where indicated below. After you sign the consent form, you are still free to withdraw at any time and without giving a reason. Consent I have read and understood the information provided and have had the opportunity to ask questions. I understand that my participation is voluntary and that I am free to withdraw at any time, without giving a reason and without cost. Participant’s phone #______________________________________________________ Participant’s Email. _______________________________________________________ Participant’s Signature. _______________________________ Date. ________________ Investigator’s Signature. _______________________________ Date. _______________ Gbatu 153 Appendix L Participants’ Demographic Information Gender Age Range Educational Level Local Church Organization Year of Christian Experience Participants Male Female 18 to 35 36 to 55 Below College College Above College Men Women Youth 1 to 5 6 to 10 11 Above Mentee Mentor Percentage Gbatu 154 Appendix M Gbatu 155 Appendix N Mentoring Training Materials Mentoring Training Training OUTLINE 1. Introduction 2. Definitions 3. Why mentoring now? 4. Biblical Patterns of Mentoring Old & New Testament Patterns 5. Principles of Christian Mentoring 6. Conclusion 7. Qs & As Gbatu 156 Mentoring Training OBJECTIVES OF THE TRAINING 1. Participants will fill in pre/posttest questionnaires 2. Train Mentor for the Local Church 3. Train participant to Importance of mentoring program in the local church Gbatu 157 Mentoring Training INTRODUCTION A great opportunity exists to assist the generation of Liberian Christian youth to rediscover their God-given potential in becoming responsible disciples, extemporary mentors and ministry team leaders by employing the teachings of the Holy Scripture to all facets of their lives. This training matters because the continuity of the witness of Christ rest solely on the quality of investment the Church makes today in the preparation of its youth. Additionally, the failure of the Church to prioritize youth mentorship programs could lead to deficiency in responsible discipleship, and lack of understanding the impact of the Gospel makes in youth spiritual development. DEFINITIONS WHAT IS MENTORING? Mentoring is? ➢ the process in which someone cares about another person and seeks the best for him/her. ➢ a “social relationship in which one person knows things that would help another person through with well-being and success (Thompson and Cameron, chap.1) ➢ “ a relationship between someone of an older generation with more experience providing guidance and counsel for someone in a younger generation” (Thompson and Cameron, chap.1) ➢ mentoring is a relational process [in which a] mentor, who knows or has experienced something … transfers that something (resources of wisdom, information, experience, confidence, insight, relationships, status, etc.) to a mentee, at an appropriate time and manner, so that it facilitates development or empowerment (Hendricks and Hendricks Kindle 2568). Gbatu 158 Mentoring Training ➢ mentoring is a relational process [in which a] mentor, who knows or has experienced something … transfers that something (resources of wisdom, information, experience, confidence, insight, relationships, status, etc.) to a mentee, at an appropriate time and manner, so that it facilitates development or empowerment (Hendricks and Hendricks Kindle 2568). ➢ WHAT IS SPIRITUAL MENTORING? ➢ Christian mentoring according to John Mallison “is a dynamic, intentional relationship of trust in which one person enables another to maximize the grace of God to their life and service” (Mentoring to Develop Disciples & Leaders.Pdf 8). WHY MENTORING NOW? ➢ Christian youth to rediscover their God-given potential in becoming responsible disciples, extemporary mentors and ministry team leaders (2 Timothy 2:2). ➢ We want youth to employ the teachings of the Holy Scripture to all facets of their lives. ➢ The Bible consistently underscored the need to educate the young in the way of Lord (Deut. 5.6-9; Eph. 6.4). Gbatu 159 Mentoring Training BIBLICAL PATTERNS OF MENTORING ▪ Abraham-Lot (Gen. 12.4-5) mentoring came from the bottom to up. Lot decided to be the mentee and Abram embraced him and placed himself as the mentor” ▪ Jethro-Moses (Exodus 18) Mentoring was the primary means of transmitting skill and wisdom, as demonstrated in the Jethro-Moses relationship (Exod. 18). ▪ Moses-Joshua (Num. 27.18-23; Deut. 31.1-8) The mentoring relationship between Moses-Joshua demonstrates that leadership readiness is depended on early preparation of the mentee. Moses-Caleb (Num. 13; 14.6-9; 34.16-19; Josh 14.6-15) Less formal mentoring practice can also result effectiveness in the Mentee. Eli-Samuel (I Samuel 3.1-18) In this mentoring relationship, there is an experienced mentor to an inexperienced mentee. The Mentor (Eli) guided the Mentee (Samuel) to discern his call. Samuel-Saul (1 Sam. 9.15) David–Jonathan (1 Sam 18.1-4; 19.1-7; 20.1-42). This is an example of peer relationship (Jonathan influenced David & David influenced Jonathan). Gbatu 160 Mentoring Training Naomi-Ruth (Ruth 1.7-18, 2.17-3.6, 4.13-17) Naomi’s mentoring of Ruth happens in the framework of a deeply felt delicate relationship. Elijah-Elisha (I Kings 19.19-21)-Elijah mentored Elisha, and Elisha inherited all of his transformative capacity, which empowered him to continue the prophetic ministry of Elijah. David-Solomon (I Kings 2.1-9) David provides counsel to his son to be strong and courageous to uphold the status of the Lord (2.2-3). Mordecai-Esther (Esther 4.10-17)- Mordecai’s advice demands Esther to think beyond conventional royal protocol. Gbatu 161 Mentoring Training THE NEW TESTAMENT CONCEPTS OF MENTORING Jesus Mentored His Disciples. the concept of Jesus as mentor can seem a little tepid compared to the more common descriptions of him as Lord, Savior, Redeemer, King and Master. To put it too glibly John’s Gospel would have a very little different Christological climax if, when he saw the risen Lord, Thomas cried out, “My Mentor!” rather than what he does say: “My Lord and My God!” (Thompson and Murchison chap. 2). 1. Jesus concentrated on the Few (Evangelistic strategy) Mentor needs to devote his/her time on a few for effective instructions. 2. Jesus was concerned about who will lead the multitude. This is why the Church needs effective mentor-mentee relationship in establishing leaders who shall lead the multitude as Jesus did. Jesus Mentored His Disciples. 3. Jesus reproduced himself in a selected few. Other N.T. Mentoring Examples 1. Priscilla and Aquila–Apollos (Acts 18.2; 18.26; Rom 16.3; 2 Tim 4.19). It is believed that both Priscilla and Aquila counseled and assisted Apollos, in his preaching career. Additionally, they expounded to him the way of God more carefully 2. Paul and His Letters- The writings of the apostle Paul illustrate the relationship between mentor and mentee. His writings also portray a relationship between teacher and pupil, and apostle and congregation Paul-Timothy (Acts 16.3)- Paul reveals to Timothy that he was called by God to be a minister and reminded him of his ministerial goals (1 Thess. 3.2). Gbatu 162 Mentoring Training Other N. T. Mentoring Examples Paul-Titus- Titus was entrusted with oversight of the Corinthians, and Paul left him in Crete in charge of an inexperienced mission. If Paul could entrust this mission to Titus, then it suggests Paul and Titus had a strong relationship. This is where the insight of mentor-mentee relationship is developed. Paul-Philemon- I pray that the sharing of your faith may become effective when you perceive all of the good that we may do for Christ. I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you my brother” (Philem. 6–7). Gbatu 163 Mentoring Training Mentoring from the biblical world view of creation One key purpose of Christian mentoring might be to help people acquire the knowledge and skills to fulfill God’s creation purposes for human beings to ‘have dominion’, ‘to work and take care of the planet’ (Genesis 1.28; 2.15). Whether it is business management, nursing, teaching, or any other profession, trade, or role, mentoring can help people acquire the expertise to perform well, to serve the human race, and to create work and prosperity. This is one aspect of general Christian mentoring in wider dimensions of life (A Christian Perspective on Mentoring - Brian E. Wakeman, 2012 6). Mentoring from the biblical world view of the Fall the Fall infected all aspects life: thought, imagination, behavior, family life and relationship” (A Christian Perspective on Mentoring - Brian E. Wakeman, 2012 7). Mentoring from the biblical world view of the Fall the Fall infected all aspects life: thought, imagination, behavior, family life and relationship” (A Christian Perspective on Mentoring - Brian E. Wakeman, 2012 7). This distortion also had impact on mentoring with regard to partial knowledge and wrong presuppositions. Consequently, the intent of mentoring can be stained. The impact of the fall is extended to the activities of mankind. Therefore, care should be taken to recognize the presence of the Holy Spirit who guides the process, ensuring that the mentoring process achieves its goals and not falling short of its purpose due to human limitations. ▪ Mentoring from the biblical world view of Redemption The goal of the biblical world view of redemption is to perceive mentoring from the perspective of Christ’s work of redemption. What makes the mentoring process possible is the redemption work of God. Gbatu 164 Mentoring Training PRINCIPLES OF CHRISTIAN MENTORING 1. Principle of Teaching in Mentoring-Christian Mentoring begins with the biblical imperative to teach the young and it is rooted in the Old and New Testaments of the Bible (Deut. 6.6-9; Ps. 78.5-8; Titus 2.4-5; I Timothy 4.10-11, II Timothy 2.2). 2. Principle of Relationship in Mentoring-The biblical foundation of Christian mentoring identified that Christian mentoring is built on the textual evidence of relationship. 3. The Principle of Confidentiality in Mentoring-Confidentiality in mentoring relationship is cardinal and promotes quality flow of communication between mentor and mentee. Confidentiality here means, “creating space where the client can explore sensitive subjects in the knowledge that the counselor will not repeat or misuse the information discussed outside of the counseling room.”(Stevens 1) 4. The Principle of Counseling in Mentoring-counseling is done by mentors through direct instruction on what to do (Eli-Samuel). 5. One of the effective ways to be influential in mentorship relationship is modeling what you teach. This principle was epitomized by Jesus Christ in the Gospel when He washed his disciples’ feet (John 13.1-17). The mentors should live in such a way that their lives minister to their mentees and influence them positively. 6. The Principle of Concentrating on Few People-Jesus Christ concentrated on the few and not on the multitude. This is also a fundamental principle of teaching: that all things being equal, the more concentrated the size of the group being taught, the greater the opportunity for effective instruction. True to this principle is the idea that the continuality of Christian ministry rests on the shoulders of committed disciples, who have been mentored and prepared to take the baton of leadership. Gbatu 165 Mentoring Training PRINCIPLES OF CHRISTIAN MENTORING 7. The mentoring relationship was fostered by Paul through his writings. Jonathan Edwards also used written correspondence to reach his mentees when he could not meet them in persons (Oliveri, “5 Ways Jonathan Edwards Teaches Us to Mentor Future Pastors” 1) 8. Mentoring with the Holy Spirit-Christian mentoring as asserted by Edward R. Martin is effective when the Holy Spirit is an active partner. Christian mentoring is the Holy Spirit work because the task of helping mentees discerns the Spirit of Christ involves the role of the Holy Spirit. Hence, the Holy Spirit in a practical way assists the mentor to direct the mentee to pay attention to the inner working of the Spirit (Coleman 45). 9. Purposive Spiritual Mentoring –mentoring has a purpose. Therefore, help the mentee to discover that purpose:. ❖ Encouragement (Moses-Joshua), Moses informed young Joshua, his successor in leadership to be strong and courageous, and never to fear (Deut. 31.7-8). ❖ Discernment (Eli-Samuel), Eli instructed young Samuel to listen after he perceived that the Lord was calling Samuel. (I Samuel 3.8). In spiritual mentoring, discernment is adaptable, and one size does not fit all. Discernment allows the mentor to see with the vision of God ❖ Accountability (Nathan-David), Nathan confronted King David of his moral failure (2 Samuel 12). Gbatu 166 Mentoring Training Purposive Spiritual Mentoring ❖ Empowerment (Elijah-Elisha), Elijah empowered Elisha to become his successor by transmitting to him the double portion of his power (2 Kings 2). ❖ Explanation and correction (Priscilla, Aquila-Apollos), tutored Apollos (Acts 18). Though Apollos was a learned man with thorough knowledge of the scriptures, when Aquila and Priscilla heard him, they invited him to their home and explained to him the way of God more adequately (Acts 18.24-26). ❖ Appeal for growth (Paul-Philemon), Paul appealed to Philemon to shift is worldview which resulted in a dramatic change in Philemon’s relationship with his runaway slave, Onesimus (SharpenGuidetoSpiritualMentoring09.Pdf 48–49) ❖ Reminder of spiritual identity (Abigail-David), Abigail intervened and saved her family when David was about to take a political revenge when her husband refused to assist David and his men. She was creative to assist King David in recalling his God-given purpose. She gently restored David’s memory of God’s purpose in his life (I Samuel 25). Gbatu 167 CONCLUSION ▪ Mentoring during the Old Testament era was transmitted through the educational System required by the Jewish people. Education was perceived as channel to transfer moral and religious values to the youth to build character ▪ Mentoring was used in preparing successors in leadership development, resulting to smooth transition (Moses-Joshua) scenario. Mentoring was critical in bridging the gap between friends. It helps solidify relationship and strengthened bonds (Jonathan-David). ▪ Mentoring is about investing in few leaders who have the potentials to multiply themselves (Jesus and his disciples). ▪ Due to the brevity of life, mentoring is a necessary tool to prepare future leader. Mentoring is the means by which the Church can equip ministerial tasks to the young. 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