For the next few months, I will be living and studying at the Near East School of Theology (NEST). NEST is the oldest theological training institute in the Near East. Officially founded in 1932—though its precursors date back about a hundred years— its foundation precedes by more than thirty years the American University of Lebanon and played a key role in the university’s establishment.
The scientific optimism of the 19th century also affected missionaries, who hoped to convert both Catholics and Orthodox as well as Muslims. Their hopes were quickly dashed It was necessary to settle in the long term with the prospect of remaining a tiny minority, this also on an ecumenical and theological level. It is estimated that today Protestants represent about 0.5% of the country’s population. Evangelical, Baptist, Pentecostal and other churches have more members than the three "historical" churches: the National Evangelical Church, the Presbyterian Church (NESSL) and the Armenian Evangelical Church. These statistical realities are also the result of this country’s tragic history, as it has been plagued by regional conflicts for over a century. So the question makes sense: How does one engage in Protestant theology in such a context?
The problem is evident in NEST’s current situation. Today, it is an institution that seeks to enhance its flexibility, responsiveness, and its ambition for to quality. But it also seeks to break free from Western theology, which—depending on whom you ask—is described as either too foreign to the local context or colonialist in its claim to the highest standards of scientific rigor. However, even though more than 80% of the pastors and leaders throughout the region have been and are being trained here, the churches’ resources are insufficient to finance such a faculty. It is necessary to innovate, offer training programs of varying scope and intensity, and move beyond traditional academic frameworks for engagement and communication. It is also necessary also address current issues or topics that are more accessible to a broader audience, (re)create synergies and partnerships, secure funding through services or infrastructure rentals, and so on. All of this also has a theological foundation. Here are a few aspects of it:
Of course, it is necessary to equip pastors in ways that are relevant to our times and train church leaders who represent the NEST (in addition to the three churches already mentioned), we must include the Lutheran Church of Palestine and the Anglican Diocese of Jerusalem, which covers not only Israel and Palestine but also Jordan, Syria, and Lebanon. Together with twelve other evangelical communities, they form the Supreme Council of Protestant Churches in Lebanon and Syria. The quality of education provided by Protestants has been—and continues to be—a hallmark recognized and appreciated by the entire population. But is the traditional model of the parish pastor sustainable, given the small size of these communities? Women are admitted to the ministry, but many are reluctant to embark on such an adventure without any other guarantees. Some men would also like to be able to combine secular work with church ministry. Each church defines its own ecclesiology and theology of ministry. But the exchange among the various members of these churches within the NEST stimulates reflection on the future.
Theology also helps set the church apart from other churches. Faced with a majority Orthodox tradition—as well as the Maronite Catholic tradition, which is primarily ritual-oriented—Protestant theology, with its focus on the biblical text and its critical and scientific approach, has earned a certain degree of recognition from other churches. Similarly, its responsiveness and institutional flexibility enable NEST to play a pioneering role in new initiatives. But this focus solely on the biblical text also challenges Protestant theology to take a stand on “replacement” theologies and Christian Zionism, which are very prevalent among Western Protestants. The same applies to the anti-Arab racism hidden within the rejection of Islam. The decolonization of Protestant theology is now a matter of course for the NEST.
The traditional values of Protestantism lead NEST to pursue a meaningful relationship with Islam and to help Protestants (but not only them!) engage with Muslims in a theological way. Rejecting the typically Western, lamenting, and vaguely paternalistic label applied to Protestant churches in the region—“a minority among minorities”—Protestant theology fights against this depressive and disparaging self-definition, which has the real consequence that Protestants do not feel part of this region. By challenging this line of thinking, Protestant theology and the Protestant churches position themselves as part of the majority of Lebanese citizens and believers—those who desire and work toward a just, tolerant, and peaceful society. Without idealizing or demonizing other communities, and by remaining critical without becoming controversial, the Protestant theology of the NEST aims to be constructive; it promotes and actively pursues an inclusive social and cultural commitment for the entire community.
These assumptions are put into practice in very concrete ways in the NEST program, as it operates as a residential campus, offering all services on site—including spiritual life, social activities and engagements, and recreational opportunities—in order to foster a sense of community from the very beginning.
Serge Fornerod, 12.09.2026