A word of welcome to our English guests

On this page you may find some important information regarding the Italian Evangelical Bible Institute's in English .

We hope you will partner with us in God's work in Italy and perhaps some day come to visit us so we can meet in person. For any questions you may have regarding the Bible School or our hospitality program, please fill in our Contact Form.

Because of our many commitments and limited staff, we may not be able to answer other general questions you may have regarding Italy.


The origins

The Istituto Biblico Evangelico (or the English equivalent, Italian Bible Institute) was founded in 1958 near La Spezia by missionaries of the Greater Europe Mission. Later, in 1961, it was relocated in a villa of Montesacro (Rome). The founders were motivated by the strong desire to offer to the Italian evangelical churches a tool that would facilitate the preparation of believers to serve in the churches and to reach out with the Gospel.

In February 1981, an old country house was purchased and restructured. This country house, that became the new home of the Institute, is located at the outskirts of Rome, near Borgata Finocchio. Here the students enjoy the calm Roman countryside, yet are connected to the city and to its evangelical churches.  In 1983 the association I.B.E.I. (Instituto Biblico Evangelico Italiano – Italian Evangelical Bible Institute) came to life. This association is constituted by believers that share the goals of the Institute and that are involved in the various churches from which the students come. The association elects a council that appoints the executive committee.

top

The Goals

 The general goal is to partner effectively with the Italian Evangelical Churches in preparing its members to effectively contribute to the ministry of the local churches and to missionary endeavors, following the principle laid out in 2 Tim. 2:1,2.

 The Mission of the Institute is to offer opportunities to study, to grow spiritually, to acquire specific skills and to mature holistically and to develop course curricula that keep in mind the real needs of the churches, the opportunities of ministry in Italy and abroad, and the need to offer an adequate academic formation.

 To meet these goals, the ministry of the Institute is broad and includes various activities. On campus, these include two different programs of studies during the academic year (leading to a Certificate of Theology and a Bachelor of Theology), conferences and seminars. Off campus, the Institute organizes long stance studies through the Satellite Schools, the correspondence school, the SFIDA ministry, and various conferences and seminars.

top


Overview of the Academic Programs

 I.B.E.I.’s theological formation aims to serve in the best possible way a heterogeneous mix of potential students, from young adults just outside of high school, to professionals estabiished in their career, to senior citizens. The various programs are designed with a progressive structure in order to serve both those that simply desire to grow in their spiritual walk and have a deeper knowledge of the Word of God, and potential pastors, missionaries or full-time workers.

 I.B.E.I.’s theological formation is characterized by two main academic programs: the Certificate of Theology (60 credits, equivalent to one full-time year) and the Bachelor of Theology (180 credits, equivalent to three full-time years).

It is also possible to attain a “Credit Certificate” once the students has at least 30 credits.

Language of teaching and study is Italian.

top


Accreditation

Both of IBEI's degrees are accredited by the  European Evangelical Accreditation Association (EEAA).  The “Diploma” is equivalent to a “Bachelor of Theology” and the "Certificato" to a one  year Certificate (either in residential, distance learning or extension delivery mode).  EEAA accreditation is recognized in more than 800 evangelical bible school and seminaries across the world through the ICETE (International Council for Evangelical Theological Education) that includes 7 other organizations similar to the EEAA.

The European Evangelical Accreditation Association was officially founded October 31st 1979 with 38 founding Bible Schools and Theological Institutions (the process for the creation of the association started in 1976). At the moment, there are about 70 Bible Schools and Theological Institutions that are members in all of Europe (from Norway to the Ukraine and Greece and the Middle East), half of which are accredited. For more information, visit the website www.eeaa.org. The EEAA is an autonomous organization but it is a member of the EEA (European Evangelical Alliance).

Purpose of Accreditation

  • The first goal of the accreditation is to give credibility to the various institutions, given the strict criteria that guarantee an excellent academic level.
  • The second goal is to help these institutions improve the quality of their programs and reach in an effective way their own objectives.
  • The third goal is to connect the schools. I.B.E.I.’s Bachelor is recognized as access qualification to several master level programmes in Europe (details).

    top


Room and board

IBEI makes its home in an ancient country manor at the foothills of the "Castelli romani".  The building has undergone complete renovation and reconstruction. The facilities are an ideal place from which to organize a wonderful Italian holiday. The school is at the outskirts of "the Eternal City", three hours from Florence, two from Naples, Pompei and Capri and three from Assisi. 

IBEI is open year round.  Providing there is room, we welcome tourists.  Groups can also come, especially in the summer months when there are no students.Hospitality is an important source of income for the school, as it enables us to keep tuition fees low and accessible to Italian students.  We also hope that during your time with us our vision for Italy will rub off, encouraging you to share in this ministry in prayer and ongoing support.

The "casale" has four stories.  On the lower level the offices, on the ground floor the dining area, library, living room and classrooms and on the two top floors the sleeping quarters. There are about 15 rooms, 8 shower rooms with WC and sinks and two private apartments. Outside there is the orchard, volleyball court lawns and plenty of parking.  The area is surrounded by vineyards and offers beautiful sunsets over the roman skyline.  On clear days the dome of Saint Peter's cathedral is clearly visible.

IBEI is easily reached from the main highways, or from the train station in Rome (see below).

top

Items to keep in mind for guests

While extending a warm welcome, we ask our tourist guests to keep the following items in mind:

  • The school is primarily an academic institution with its rules, timetables and needs for silence.

  • Our staff is limited and very busy with many activities.  While friendly and helpful, they will likely not be available to pick you up, give you touring information or spend a lot of time in getting to know you or translating for you.

  • The school is not primarily a hotel and cannot provide private bathrooms in each room, nor satisfy particular diets.

  • Doors will be locked ad a certain hour and we do not provide guests with keys.

  • There is no television in the school and we cannot let you use our email facilities.

  • Weather is best for tourism in May-June and September-October.  Summer months tend to be quite warm and winter quite wet.

    top


 How to reach us: (click here to see  IBEI on Mapquest)

 Arriving from the airport

  • Arriving at Rome Fiumicino take the train shuttle to Rome Termini train station and then follow instructions belown on Arriving from Termini train station.       

  •  You can also get a taxi at the airport and provide the following address to the driver:  Via del Casal Corvio, 50  - Borgata Finocchio (zona Casilina)

Arriving from Termini train station

  • In the Termini train station you will find indications, signs, for Fiumicino airport, follow them.

  • Opposite the platform (“binario” in Italian) which the train for “Fiumicino airport” leaves from and arrives on, you will find some stairs which take you out of the station, taking you onto the street called Via Giolitti, where there is the “Laziali” stop of the urgan train (trenino).

  • One must take this train from Via Giolitti, outside Rome’s central station, to Giardinetti (the end of the line)

  • From Giardinetti, you must catch the 106 bus to "Borgata Finocchio" and get off at the second bus stop in Finocchio itself.

  • When you get to Finocchio, get off the train and call the Bible Institute, (telephone 06 207 62 293) so we can come and pick you up as soon as possible.

Arriving by car from Southern Italy on Motorway A1

  • When you get close to Rome, you will see the sign “Roma Sud”. Follow the sign for “Roma Sud - GRA”. Before getting to “Roma Sud” you will encounter the exit called “Monte Porzio Catone”. Exit there, at the “Monte Porzio Catone” exit.

  • After paying the toll, turn left and travel for about 3 kilometres. You’ll see our large building on the top of a hill on the left, surrounded by trees. Take care to turn left on to a road called Via del Corvio. At the second intersection turn left again going up the hill and take the road called Via del Casale Corvio. Very soon you’ll see the Institute located on Via del Casale Corvio, number 50.

  • For any problems please phone us at:  06  207 62 293 or 3395694551

Arriving by car from Nothern Italy on Motorway A1

  •  When you get close to Rome, do not follow the “Roma nord” indication but keep going in the direction of Napoli (keep going South).

  • After about 20 kilometers you will find a sign post for going in the direction of “Roma sud”. Follow that sign. Before getting to “Roma sud” you will encounter the exit called “Monte Porzio Catone”. Exit there.

  • After paying the toll, turn left and travel for about 3 kilometres. You’ll see our large building on the top of a hill on the left, surrounded by trees. Take care to turn left on to a road called Via del Corvio. At the second intersection turn left again on the road called Via del Casale Corvio. Very soon you’ll see the institute. Our institute is located on Via del Casale Corvio, number 50.

  • For any problems please phone us at:  06  207 62 293 or 3395694551

    top


Doctrinal Statement

 In this doctrinal statement we underline the essential elements only. These elements are shared by all the members of the I.B.E.I. association, by the staff and by the teachers. We believe

  • In the Bible as the Word of God, divinely inspired, infallible and authoritative;
  • In one God eternally existent in three persons: Father, Son and Holy Spirit.
  • In the divinity of our Lord Jesus Christ, who was born of a virgin, lived without sin, performed miracles, died on the cross to perform an expiatory and vicarious sacrifice through the shedding of His blood, was raised in the body and ascended into heaven, where He is now seated at the right hand of God and from where He will come back in power and glory;
  • In the absolute need of regeneration of human beings, who are lost and sinners, through the Holy Sprit;
  • In the Holy Spirit, Who dwells in the believer and performs in him the work of sanctification;
  • In the resurrection of the saved and the lost: the former to eternal life, the latter to eternal damnation;
  • In the spiritual unity of all believers in Christ.

    top

 Some doctrinal remarks

 Didactic philosophy. I.B.E.I. strives to assist in the walk of those in its care “so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge” (Col. 2:2-3), avoiding “quarreling about words; it is of no value, and only ruins those who listen” and at the same time correctly handling “the word of truth” (2 Tim. 2:14-15). In the study of some subjects, the analysis of theological, hermeneutical and philosophical ideas that diverge from the doctrinal statement of the Institute is not done to create unproductive controversy, but to help the student to mature personal convictions and to defend these convictions biblically (1 Pt. 3:15; 2 Cor. 11:3, Ti. 1:9).

Hermeneutics. We adopt the “historical-grammatical” method and teach the students how to use it. This method follows the principles of grammatical analysis and gives to the words their literal meaning while keeping in mind the historical and literary context and valuing both the divine and the human origin of the text (2 Pt. 1:21)

Soteriology and Missiology. We teach that salvation is by grace, through faith in the Person and the vicarious work of Jesus, the Messiah of Israel, whom we confess as Lord, true God and true man. His expiatory sacrifice is of unique and infinite value, not limited, and therefore unrepeatable. It allows salvation to be offered freely to all human beings, who are then responsible to accept it or not. Indeed, in His great love, God “wants all men to be saved and to come to a knowledge of the truth”. He send His Son “who gave himself as a ransom for all men” (1 Tim. 2:4-5; 1 Jn. 3:8-10). Therefore, other “ways to salvation” cannot be considered valid (Jn. 14:6, Acts, 4:12, Romans 10:3-13). The appropriation of salvation depends both by the communication of the Gospel, which leads to faith in Christ (Rom. 10:14-17), and by the regeneration work of the Holy Spirit (Jn. 3:5-21; Tit. 3:5). This salvation, once obtained, remains eternally secure since it is entirely the fruit of God’s grace. The one that ignores Gods goodness, refusing to believe in Christ to be saved, “will not see life, for God's wrath remains on him” (Jn. 3:36). The reality of salvations manifests itself in a life consistent with the teachings of the Holy Scriptures. This attitude of obedience and perseverance is the fruit of salvation, and not the means to salvation (Heb. 3:14, 1 Th. 5:23-24). The goal of the two advents of Christ is the reconciliation of all things with God, under Christ (Eph. 1:9-10; Col. 1:19-20; 2 Cor. 3). Every true Christian has the privilege and the duty to participate in this ministry of reconciliation as “Christ’s ambassadors” (2 Cor. 5:11-21).

Pneumatology. We believe that the Holy Spirit, the third person of the Trinity, proceeds from the Father through the Son. He baptizes with the Spirit every person that confesses Him as Savior and Lord, placing this person in the “Body” of Christ, that is, the Church. Such baptism occurs at the same time of conversion (Rom. 8:9, 1 Cor. 12:12-13). The Holy Spirit dwells in Christ’s disciples and spurs them to follow a path of sanctification to the glory of God (Rom. 6-8); nevertheless, it is still the responsibility of the disciples to be filled with the Holy Spirit and to manifest the new life, obtained by grace, in the practical aspects of life (Eph. 5:18-18; Rom. 6:11-19). The spirituality of a believer must be evaluated on the basis of the manifestation of the “fruit of the Spirit” in the various relationships of life and not on the basis of the workings of the Spirit that are not part of the common experience of every believer (Gal. 5:16-26). Both the fullness of the Spirit and the various gifts imparted by the Spirit (from the Greek, charismata) serve primarily for witnessing and for the edification of the Body of Christ (Acts 4:8, 31; 1 Pt. 4:10-11).

Ecclesiology. We teach that the Church, prophesized by Christ in Mt. 16:18, came into being the day of Pentecost with the descent of the Holy Spirit (Mk. 1:8, Jn. 16:7-11; Acts 2:1-42, 11:15). Its history encompasses two periods: the apostolic period, in which the special revelation was completed (Jn. 16:12-13; cfr. Jude 3), and the current period which extends “to the very end of the age” (Mt. 28:20). Regarding the first period, one must recognize the unique role of the apostles who, together with the prophets, are defined as the “foundation” of the building of which Christ is the “cornerstone” (Eph. 2:20-22). Consequently, some of the gifts and workings of the Spirit that characterized the apostolic days must be considered as a “sign” and not normative (2 Cor. 12:12; Rom. 15:16-19; Heb. 2:3-4).We believe that the fellowship of Christ’s disciples takes place primarily in the sphere of the local church (Acts 9:31; 11:22; 15:3-4; 16:4-5; 18:27; 1 Cor. 1:2). Consequently, every disciple must live the beauty of Christian fellowship in a local church, and to submit to the discipline of such church, expressing his or her spiritual gifts with diligence for the common edification (1 Cor. 12:7-27; Eph. 4:7-16). Differently from today’s ecumenical tendency to consider “brothers” all who adhere to some form of religion, we believe that the “fellowship of the saints” extends only to “those everywhere who call on the name of our Lord Jesus Christ – their Lord and ours” and persevere in His Word (1 Cor. 1:2; cfr. Jn. 8:31-32; 17:17-21). As far as the government of the church, we believe the teaching of the apostles regarding the role of a council of pastor/elders to be normative. These pastor/elders exercise the gifts of leadership, teacher and pastor. Moreover, they ensure, with a spirit of service and sacrifice, not lording it over those entrusted to them, that each member of the church will serve according to the gift or gifts imparted by Christ (1 Pt. 5:1-3; Acts 14:21-23; 20:17, 28; Eph. 4:7-16; Phil. 1:1; 1 Th. 5:12-13; 1 Tim. 3:1-13; 1 Pt. 4:10-11).

Priesthood and Christian ministry. Because of the enduring confusion in the secular world on the issue of priesthood and Christian ministry, we would like to make the following remarks: the church, as its ordinances (the Lord’s Supper and water baptism), is lay by nature; all the disciples of Christ have the same right to turn to God in prayer (Heb. 10:18-23; 1 Pt. 2:1-10); it is necessary to distinguish between the types of ministries allotted to men and women, and not between the priesthood of men and women, since Christian ministry is not characterized as priestly mediation, comparable with the levitical ministry, but as proclamation (1 Cor. 14:34; 1 Tim. 2:11-12; 2 Cor. 3:5-6, 17-21).

Eschatology. We affirm the second coming of the Messiah for the Church, and to perform the judgments on the earth and reign for one thousand years, before the last rebellion of Satan. We affirm the final defeat of Satan, the resurrection of the righteous and the unrighteous and the eternal separation of these from God (Acts 3:19-21; 1 Th. 4:13-17; 1 Cor. 15:23-28; Rev. 19:11 – 22:5).

Relationships with Evangelical Churches

The I.B.E.I. desires and seeks fellowship with all true believers. Therefore, it strives to cooperate with all the churches that share its doctrinal statement. The I.B.E.I. has the goal to partner to the churches in an auxiliary role; consequently, it does not organize church activities (all the students attend churches in Rome and are in fellowship with their home churches) and does not establish new churches, but cooperates with others in these ministries.

Students are encouraged to seek the guidance of the Lord for their future, in fellowship with the leaders of their home churches. Those who feel called to a ministry outside of the sphere of their local church should seek the council of their leaders before applying to the I.B.E.I. or, in any case, before taking any decision to that regard.

Students are encouraged to keep in close and constant touch with their own church during their studies. The I.B.E.I. does not take any responsibility for the future of their students, save that of praying for them and of encouraging them.

top