christian education essay

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ESSAY: The future of Christian higher education

David S. Dockery

Editor’s Note: The following was written by David S. Dockery, distinguished professor of theology at Southwestern Baptist Theological Seminary. This article originally appeared in the fall 2020  issue of Southwestern News. 

Christian higher education is grounded in the deep realities of the Great Commandment (Matthew 22:37-39) and the commission of the resurrected Christ, who calls us to disciple the nations by teaching them all that the Lord has commanded (Matthew 28:18-20). In Ephesians 4:11-16, the apostle Paul identifies the goals for this effort, which involve building up these men and women, guiding them to maturity in faith, preparing them for lives of service, and leading them to Christian unity.

Christian educational leaders have been entrusted with the Christian faith, the body of truth once for all delivered to the saints (Titus 1:9; Jude 3), what some Christian thinkers have referred to as “the pattern of Christian truth.” Following Paul’s example with Timothy and Titus, Christian educators have been called to pass along these Christian convictions to faithful men and women who will be able to teach and lead others (2 Timothy 2:2).

As we look at Christian higher education in North America at this moment, we see a landscape characterized by challenge and change. In this article, we want to take a look at some of these challenges and opportunities as we think about the future of Christian higher education, broadly understood to include gap-year programs, Bible colleges, Christian liberal arts colleges, Christian comprehensive universities, as well as seminaries and divinity schools.

1. Mission-focused . If there is to be a future for faithful Christian higher education, then these institutions must remain mission-focused. This will mean that institutions must prioritize their calling to be distinctively Christ-centered, theologically shaped, informed by biblical truth, rooted in confessional commitments as well as a Christian worldview that seeks to reclaim and apply the best aspects of the Christian intellectual tradition.

Without these commitments firmly in place, there will be no long-term future for Christian higher education. Institutions may be able to do many things well, but if they lose sight of their calling to this distinctive mission, they will find themselves following the tragic history of schools that have lost their Christian mission and identity.

The encouraging news is that today there are more Baptist institutions who are serious about their mission than at any time in my years of work in Christian higher education (and this is my 37th year of service as an administrator or a faculty member). Today there are numerous Baptist colleges and universities, in addition to the six SBC seminaries, who are working hard each semester to reflect a serious commitment to mission faithfulness on their campuses.

2. Cultural, legal, and governmental challenges . The biggest challenges to mission faithfulness today are in the cultural, legal, and governmental areas. These have particularly intensified in recent years since the Obergefell Supreme Court decision in 2015. Sexual orientation and gender identity issues reflected in the Equality Act will have huge implications should such legislation become law (it has already been passed in the House of Representatives).

Even for institutions that receive no federal funding, the implications will be quite real in the areas of hiring rights, student and employee behavioral expectations, and tax-exempt status, among other areas. Ongoing tension can be expected between advocates for sexual freedom and those contending for traditional understandings of the First Amendment and religious freedom.

Faithful Christian educators will need to see themselves as representatives of a cultural and cognitive minority, rediscovering the book of 1 Peter and its theology of exile. The positive aspect of these challenges will be that it will become even more important to show that institutions are consistently and coherently faithful to their mission and identity statements, which frankly will be a good thing for Christian higher education. 

3. Finances . Even for many schools that have worked hard to remain faithful to their mission and to demonstrate conviction with the cultural challenges, the financial issues remain at the forefront. COVID-19 has accelerated and exacerbated these financial challenges. A host of factors are involved, including funding, costs, discount rates, deferred maintenance, and issues of long-term viability. These realities will be prioritized in new ways in the third decade of the 21st century.

4. Ecclesiastical/denominational . We all must first recognize the changes taking place among churches and denominations, which are dealing with their own challenges. This recognition precedes an understanding of the implications related to Christian higher education.

The loss of trust in the relationship between churches and academic institutions has grown over the years as more and more formerly church-related institutions have walked away from their denominational commitments. In addition, we now live in a time characterized by a loss of denominational identity. Yet, there remains a need for denominational connectivity with the institutions.

The growing sector of non-denominational churches clouds the picture for some, as does the overall tarnished state of evangelicalism. Even with the ongoing challenges in the SBC, Southern Baptists tend to be an exception to these observations with their ongoing generous support for theological education in particular and for Christian higher education entities in general.

5. Globalization . We recognize and give thanks to God for the amazing spread of the Gospel across the Global South, resulting in increased strength of churches, denominations, and institutions in those parts of the world. These encouraging trends will have considerable implications for North American Christian education. In the days to come, institutions will need to look for ways to strengthen global connections through the work of entities such as the International Alliance for Christian Education and the International Council on Evangelical Theological Education. 

6. Changing demographics . We find ourselves at a time when there are fewer students in the pipeline than in previous years, and this trend looks like it will continue in the years ahead. This factor, combined with the reality of the rise of the “Nones”—those who claim to be religiously unaffiliated—has resulted in a measurable decline of prospective students. 

When combined with other factors, institutions will be forced to think differently about student recruitment and retention. Students are looking for shorter routes to degrees. Campuses are now multigenerational, with students ranging in age from 18-80 rather than 18-30; the pool of prospective students who are 30 and above continues to expand. 

In the days ahead, there will likely be more part-time students who are not necessarily degree-seeking students. We will see more and more people exploring certificate options and micro-credentialing. Institutions will need to recognize the challenging dynamics associated with changes in majority/minority populations. Intercultural issues will need even greater clarity. We should expect multilingual and multiethnic student bodies. Racial reconciliation needs to become a renewed priority for all aspects of Christian higher education, making recommitments to what it means to think in Kingdom terms (Matthew 22:37-39; Revelation 7:9). We need to stress the importance of these commitments without replacing biblical models (Ephesians 2:11-19) with issues of intersectionality or other sociological theories.

7. Technology . The pace of the ever-changing world of technology is dizzying. Even for those attentive to these changes, it is challenging to keep up with spiraling issues in this field such as virtual reality, artificial intelligence, transhumanism, and Big Data Analytics. Wisdom will be needed to keep from “amusing ourselves to death” in the words of Neil Postman.

8. Teaching/learning/curriculum models . Traditional understandings of teaching and learning are struggling to adapt to marketplace and generational changes. What does it mean to be a teacher? Is it a sage on the stage, a guide on the side, or a wizard on the web?

What does it mean to be a learner? How is education different for residential learners, commuting learners, rooted learners (pursuing work at extension sites), or distance learners? Are these all the same?

Curriculum models will continue to move in the direction of professional studies. Christian higher educators will be wise to develop an emphasis in the area of non-profit leadership, philanthropic studies, and similar areas. Calls for certificate/mini-credential programs will only increase in almost every field of study.

9. Infrastructure/business models . The business models on our campuses are largely outdated, not unlike models that were associated with Toys R Us, Sears, and Blockbuster in the marketplace. Many campuses will need to address matters of space utilization and energy consumption on their overbuilt campuses. Unseen expenses related to deferred maintenance are quite real. Campuses will need alternative revenue models as well as efficiencies that will not negatively impact quality. Serious conversations will need to take place to help everyone think wisely about the expense-heavy faculty models of education that most all of us believe to be so important.

10. Value of Education . Those who serve in Christian higher education will have to make the case for our distinctive work in new and fresh ways as people question the value of higher education in general. What was once assumed is no longer the case. Tuition price points have been reached in most every sector and with most all programs. 

People are raising new questions regarding the value of a degree when ongoing training continues to be needed as people move through multiple types of roles in their careers. We must create space and opportunity for both traditional, non-traditional, innovative, and missional opportunities within the same institution or institutional system.

11. Generational shifts . Multigenerational campuses are a challenge to work styles, a challenge to learning models, and a challenge to building a sense of community with representatives from Gen Z, Millennials, Gen X, Boomers, and Builders on the same campus, both among the student body as well as in the work force.

12. Secularization/pluralization/privatization . For years, sociologists and philosophers like Peter Berger and Charles Taylor have been telling us to be prepared for the implications of secularization, pluralization, and privatization. With the rise of secularization and pluralization (as well as the vast influence of specialization in higher education), we have observed a shift from conversations about truth to truths or to “my truth.” We now hear educators talk not about the pursuit of knowledge, but knowledges that accompany discipline-specific methodologies. All of which is quite troubling for those who believe that a Christian worldview requires a commitment to the unity of knowledge. Our changing context will also need renewed dedication to principled pluralism without adopting a value-neutral concept of pluralization.

Sadly, the place of faith in our 21st-century world is now understood only in terms of a privatized and personal preference rather than a body of truth. Peter Berger said that we now find ourselves in a context characterized by the loss of plausibility structures resulting in cognitive contamination. If there is to be a future for distinctive Christian higher education, we must emphasize the importance of the unity of knowledge, recognizing that our distinctive understanding of education depends on an understanding that all faith, all knowledge, all wisdom, and all truth finds its source in the Trinitarian God, which takes on a priority of importance.

A few years ago, Gerald McDermott wrote a wisdom-filled article in First Things, forecasting a forthcoming conflict within evangelicalism between the “Traditionists” and the “Meliorists.” He defined Traditionists as those committed to the truthfulness of the Bible, the importance of the Christian tradition (particularly focused on the Early Church Fathers and the Reformers), and an overall emphasis on the content aspect of the Christian faith. 

Meliorists, on the other hand, he noted, view experience as their hermeneutical window. They not only believe that the church is to be always reforming, but also that one’s understanding of the Bible and one’s appreciation for tradition is always open to change. At best, this experiential emphasis leads to what Christian Smith called “Moralistic Therapeutic Deism” and at worst to what George Lindbeck referred to as “Expressive Individualism.” It is hard to see a long-term future for distinctive Christian higher education if institutions follow this experiential emphasis, which is influenced by the emphasis found in the liberal thought of Friedrich Schleiermacher (1768-1834).

It is time for Christian educators to make renewed commitments to the truthfulness of the Bible, to the transformational power of the Gospel, to the reclaiming of the best of the Christian intellectual tradition, to the importance of a coherent Christian world and life view, as well as to matters of life, heterosexual covenant marriage, religious liberty, and racial reconciliation. 

The Southwestern Baptist Theological Seminary community has a wonderful opportunity at this strategic moment to step forward as a leader in the worlds of Baptist and evangelical higher education. May our faithful God give us a sense of hopefulness in order to help us as we seek to emphasize mission and confessional faithfulness, to strengthen Christian unity, and to live out commitments to the Great Commandment and the Great Commission.

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The Biblical Foundation of Christian Education

It goes without saying that Christian education must be founded on Biblical principles if it is to be genuinely Christian. In the first place, it is how Christians through their study of the Bible get to know God and understand His plan for their lives. Second, it is how Christianity is passed on from one generation to the next.

• Samuel L. Blumenfeld

Adam, of course, learned from God directly. God told Adam who and what he was, what his powers were, and what his potential was as a creator, since God made him in His own image. God’s artistry in nature is beyond description: the peacock’s tail, the beaks and plumes of exotic birds, the faces and eyes of kittens and cats, the trees, the leaves, the flowers. The complex variety of design in nature is so astounding that the more we learn of its complexity, the more we learn of God’s creative hand and great supernatural power.

The Mission of Sinless Adam Indeed, all that God created was to become the subject of this newly created, inquisitive creature called Adam. He had to take dominion over God’s creation, to care for it, to learn from it. God was quite specific:

Be fruitful and multiply, replenish the earth, and subdue it. And have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. (Gen. 1:28)

What a gift, what a responsibility! Man was to be an effective steward of the living world and its resources. He was to administer them as efficiently as possible. To do this he also had to be a scientist, an objective observer of nature. We read in Genesis 2:19:

And out of the ground the Lord God formed every beast of the field and every fowl of the air and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.

To fulfill the mission God assigned him, Adam had to become a lexicographer, an inventor of names, an arranger of knowledge. These are occupations all Christians must be fit to exercise if they are to live up to the expectations of their maker.

It is no accident that Christian civilization invented the scientific method, built innovative technology on the basis of scientific principles, and provided the economic and philosophical understanding that has made it possible for Christians to achieve the highest standard of living in all of human history.

Effective Christian Education All of this rests on a clear understanding that human progress based on knowledge and love of God permitted man to make things better and better. Hand in hand with knowledge of God was knowledge of the world God created. That is the key to effective Christian education.

God left nothing to chance when it came to the education of children. He wrote very specifically in Deuteronomy 6:6-9:

And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words which I command thee this day shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates.

These are very specific commandments that, when obeyed, are the surest ways to transfer the knowledge and love of God from one generation to the next. People are often curious as to how the Jews have managed to survive as Jews away from the Holy Land, living in so many different countries for so many centuries. The answer is very simple: obedience to the commandments in Deuteronomy.

Here in America, it was Rev. R. J. Rushdoony who constantly reminded Christian parents that if they continued to put their children in secular, anti-Christian public schools, their children’s religion would be undermined and destroyed. He wrote in The Philosophy of the Christian Curriculum :

The centrality of Biblical instruction is basic to the liberal arts of Christian education. But the rest of the curriculum must be revised in terms of Christian liberty, the arts of Christian freedom and dominion under God.

Rushdoony emphasized the need for Christians to understand the nature of law. For the Christian, “law is not under the state or a product of the state but an expression of God’s holiness and order.” Therefore, “the Christian school should also require a course in the nature and meaning of law.”

In his book, Rushdoony advocated a radical reform of so-called Christian education so that it conformed to Biblical principles, whether the subject be history, economics, or science. He wrote:

The sound curriculum will be the relevant curriculum, and relevancy requires two factors, a world of absolutes, and a world of change. It is not enough to hold to God’s absolutes: they must be continually and freshly related to the changing times…. [T]he purpose of Christian education is not academic: it is religious and practical. Man’s purpose is to build the Kingdom of God…. [A] Christian liberal arts curriculum should enable the student to exercise dominion over the world…. [He] must be schooled to see every legitimate area as an area of necessary dominion. He must be taught that the people of God must assert the crown rights of King Jesus over every area of life. There can be no compromise nor any diminution of this goal.

All of this puts Christian education in direct confrontation with the secular education of the public schools in which God is kept out. The public schools are not neutral when it comes to religion, Biblical or otherwise. They clearly follow the guidelines of the Humanist religion, which are spelled out in the two Humanist Manifestos . 1 Rev. Rushdoony recognized that fact in his seminal The Messianic Character of American Education . He also recognized that we were at war unto death with the humanist enemy, and that Christians who put their children in humanist schools were aiding and abetting the enemy.

Education is at the heart of America’s future. Christians could easily shape that future if they were willing to put their children in good Christian schools. But are they? That’s a question that must be placed high on the Christian agenda.

1. A manifesto is a public declaration of motives and intentions by a group of some importance. In 1933 a group of thirty-four liberal humanists defined and enunciated the philosophical and religious principles that they considered to be fundamental to their worldview. They drafted Humanist Manifesto I . Forty years later they drafted Humanist Manifesto II , a more comprehensive document addressing all of the social problems of the mid-20th century. Both Manifestos are a virtual outline for the liberal, secular curriculum in today’s public schools.

Samuel L. Blumenfeld (1927–2015), a former Chalcedon staffer, authored a number of books on education, including NEA: Trojan Horse in American Education,    How to Tutor,   Alpha-Phonics: A Primer for Beginning Readers , and Homeschooling: A Parent’s Guide to Teaching Children . 

He spent much of his career investigating the decline in American literacy, the reasons for the high rate of learning disabilities in American children, the reasons behind the American educational establishment’s support for sex and drug education, and the school system's refusal to use either intensive phonics in reading instruction and memorization in mathematics instruction.  He lectured extensively in the U.S. and abroad and was internationally recognized as an expert in intensive, systematic phonics.  His writings appeared in such diverse publications as  Home School Digest ,  Reason ,  Education Digest , Boston Magazine , Vital Speeches of the Day ,  Practical Homeschooling , Esquire , and many others.

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Approaches to Christian Education: From Elusive Towards a Larger and Deeper Approach

The Center for the Advancement of Christian Education April 21, 2016 The CACE Roundtable 2 Comments

“Despite thirty years of talk about integration of faith and learning, and despite a half-dozen best-selling books that call on Christians to take intellectual life more seriously, the idea of Christian scholarship remains elusive for women and men who teach at and who lead Christian colleges and universities.” This was the conclusion of Michael Hamilton, a participant in a 2001 forum for Chief Academic Officers sponsored by the Council for Christian Colleges and Universities (CCCU), on the state of Christian scholarship. It remains true that this is a topic of discussion in many Christian schools. The ongoing discussion is important since the very rationale for Christian education hinges on the premise that the Christian faith somehow makes a difference in education. However, it is not a trivial matter to transform education into a distinctively Christian education.

Not only has Christian education and scholarship been elusive, in many institutions it has been lost altogether. There are many examples of colleges that began with a mission to provide Christian education that have since lost their way. The book The Dying of the Light recounts numerous examples of institutions whose missions have drifted from their Christian roots. George Marsden, in his book The Soul of the Christian University , describes how some of America’s top schools such as Harvard and Yale were founded by Protestant Christians but somehow drifted into secular institutions. I attended a public university in Ontario which began as a Baptist institution and which is now entirely secular (with the exception of a seminary which remains). The coat of arms for the university still bears the Greek words from Colossians 1, “All things cohere in Christ,” a vestigial reminder of the university’s Christian roots.

Sincere and well-meaning Christians have taken very different approaches to Christian education and scholarship. Some of these differences can be traced to variations in Christian traditions. Generally there are four distinct Christian “streams” to which most Christian schools can trace their roots: the Catholic, Evangelical, Anabaptist, and Reformed streams. Each of these streams has historically taken a unique approach to engaging culture. However, within each of these streams, one can uncover further variations in Christian education and scholarship. What follows is an exploration of six different approaches to Christian education with examples from the discipline of computer science.

The first approach to Christian education suggests that one can divide life into secular and sacred domains. This approach is a type of dualism , which holds that the Bible deals in matters of faith or spiritual life whereas education deals with academic skills and reason. Such an approach to Christian education may simply mean adding chapel or a Bible class while other subjects remain unchanged. The premise is that Bible classes may deal in matters of faith but that other subjects like mathematics, physics, and art are subjects for which faith has no relevance. Indeed, for many people the term “Christian university” sounds like an oxymoron. Along these lines of thinking, a computer science class would deal in reason and logic and would not be informed by matters of faith. Christian schools built on this premise are more susceptible to various types of “mission drift” since they operate with minimal distinctions from a secular education.

Dualistic thinking is sometimes nuanced by the notion of noetic depravity. In general, the noetic effects of sin refer to the ways in which sin distorts human thinking. The Swiss theologian Emil Brunner suggested that the noetic effects of sin vary by discipline, and he modeled his approach using a series of concentric circles. The outermost circle represented mathematics and science, whereas the innermost circle represented the field of theology. He suggests that the “disturbance of rational knowledge by sin” will reach “its maximum in theology and its minimum in the exact sciences and zero in the sphere of formal [logic].” As one moves outward among the spheres, the “disturbance” due to sin decreases. Consequently he concludes that “it is meaningless to speak of ‘Christian Mathematics.’” This philosophy leads to hiring requirements that may vary by discipline. The hiring process for faculty in computer science may not include any expectations to articulate a Christian perspective, whereas the faculty in theology may be subject to different requirements. In essence, this approach is a denial of the Lordship of Jesus Christ over all areas of creation.

A second approach is to equate Christian education with “Christians educating.” In this case, Christian education is all about the Christian character of the professor, teacher, and student. To be sure, having teachers who are Christian provides opportunities for prayer, discipleship, and encouragement. Some parents may choose Christian education simply to be reassured that their child will be safely surrounded by other Christians. In this approach the relevance of faith to the actual subject matter itself is not recognized. To be sure, having Christian educators is a necessary condition for Christian education, but it is not a sufficient condition.

A third approach to Christian education is what I like to call the “discipline frosting” approach. The idea is that you teach a subject in the same way as one might in a secular environment, but you shoehorn something in to spiritualize the lesson. This has also been referred to as the “appliqué” model of faith and learning in which “some cursory mention of faith is applied to the surface but has no transforming power within curriculum, instruction, assessment, or the classroom ethos.” An example from computer science is to have students write a program to sort items from the smallest to the greatest and then connect this concept to the biblical notion that “the last shall be first.” Another trivial type of frosting is to simply tack prayer to the beginning of class and then carry on as if faith did not matter. An institution may require a Bible verse for each day’s lesson. A former instructor from such an institution has wryly suggested that the verse “But my brother Esau is a hairy man while I have smooth skin” (Gen. 27:11b) might satisfy Christian education expectations “as long as it appears in the top corner of a lesson’s printed material.”

A 1937 report on the idea of establishing a Christian college in Northwest Iowa explicitly set out to avoid this pitfall. This report included the following statement:

“The aim of such a junior college is to give young people an education that is Christian, not merely in the sense that devotional exercises are appended to the ordinary work of the college, but in the larger and deeper sense that all the class work, all the students’ intellectual, emotional, and imaginative activities shall be permeated with the spirit and teaching of Christianity.”

Such a “larger and deeper” approach is what we need to find. When faith is tacked on artificially, students are essentially left with the message that genuine Christian education is not possible.

A fourth approach to Christian education relies on biblicism to connect faith and the academic disciplines. In this approach, all truth is seen to come from the Bible, and so it is used like a textbook in all subjects. For example, it is suggested the number pi  is found in 1 Kings 7:23, the motion of the sun in Psalm 19:5-6, the continental plates in Job 9:6, wireless telegraphy in Job 38:35, and atomic theory in Hebrews 11:3. The biologist Jean S. Morton writes, “Many scientific facts, which prove the infallibility of Scripture, are tucked away in its pages.” Richard Mouw writes about a Bible institute which uses the motto “Our only textbook, the Bible.” If this was the purpose of Scripture, then one might expect that all the information Solomon collected about flowers, cedars, and animals (1 Kings 4:33) would have been included in Scripture as well. Instead, Paul writes that “All Scripture is God-breathed and is useful for teaching, rebuking, correcting, and training in righteousness” (2 Timothy 3:16). He says nothing about its usefulness for geography, mathematics, or science. Although this approach is based on a high regard for Scripture, biblicism makes the mistake of using the Bible as if it were an academic textbook rather than seeing it as the trustworthy book of God’s salvation story. Another related pitfall is to look at the Bible only as a source of morals. Such an approach might highlight the fact that Daniel ate his vegetables in Babylon and so we ought to eat our vegetables too. This completely misses the point of the bigger historical-redemptive story that unfolds in the Bible. The Bible is not a collection of moral stories or a science textbook; instead, it needs to be interpreted within its own historical-cultural setting.

A fifth approach to Christian scholarship looks for analogical relationships between academic subjects and God, or attributes of God. For example, one might suggest an analogy between God, whose “word sustains the universe,” and the programmer whose “words sustain his micro-universe.” Kevin Kelly, an editor for Wired magazine, has explored the use of a computational metaphor to describe God. Others have looked at the logical operations that can be performed in a computer and compared them to the attributes of God (eternal, omnipresent, and powerful).  The theologian Vern Poythress has suggested that when one is speaking of “scientific law,” one is “speaking of God himself and his revelation through his governance of the world.” Although promoters of this approach are quick to point out the limits of analogical comparisons, it seems to blur the distinction between Creator and creation. Another concern is that it seeks to apply theological categories to all aspects of creation, areas that are diverse and distinct from the discipline of theology.

Related to analogical relationships is using a discipline as a source of practical analogies for matters of faith. This approach has been coined the pranalogical  approach and involves “a practical application of an analogy gleaned from one’s discipline or life experience.”  An example is to connect mathematical understandings of infinity to theological notions of infinity. While carefully and appropriately chosen practical examples may be useful as sermon illustrations or in devotionals, there are certainly pitfalls. As the Christian mathematician Russell Howell observes, there is “a danger that accompanies all analogies…[;] it is easy to draw analogies that are careless and trite.” In the end, such an approach seeks to integrate faith by transposing concepts from a discipline into theological categories, rather than uncovering the faith and worldview aspects embedded within the discipline itself. In fact,this approach is related to dualism in that things must first be expressed in theological terms before they can be connected with faith. Things that fall outside of the theological category cannot be connected to faith on their own. Although thoughtful practical analogies can be helpful, they do not necessarily provide a distinctly Christian perspective on a particular discipline.

Finally, a sixth approach is to sift all content through a biblical worldview, one shaped by the biblical narrative. A biblical worldview functions like a gear-box on a car. Just as a gear-box mediates between the engine and the tires, a biblical worldview “mediates between the power of the gospel and human life where that gospel must be brought to bear.” This approach is a holistic one that provides an alternative to both dualism and biblicism and which takes the Bible’s message seriously for all of life. Neil Postman writes in The End of Education  that educational ends need to be supplied by a grand narrative that “tells of origins and envisions a future … and, above all, gives a sense of continuity and purpose.” The Bible provides us with that grand narrative and the framework of creation, fall and redemption. This approach holds in tension the goodness of creation as well as the potential idols and distortions that are embedded in the foundations of each discipline. Al Wolters writes, “It is the task of every educator to sift out the valuable insights of a tradition and make them fruitful for further progress as well as to expose and reject falsehood and illusion within that same tradition.”

At the center of the biblical story is Jesus Christ through whom and for whom all things were made (Col. 1:16). In other words, “There is simply nothing humanly possible to study about the created realm that, in principle, leads us away from Jesus Christ.” Jesus Christ has established his kingdom on earth and calls us to participate as agents of shalom. In the words of Gordon Spykman, “Nothing matters but the kingdom, but because of the kingdom everything matters.” This last approach seeks to acknowledge Christ as king over every square inch and our responsibility as kingdom citizens. This kingdom is diverse, but it also has a coherence as “all things hold together” in Christ (Col. 1:17). The core courses found in many Christian universities can serve to reinforce the notion of coherence and diversity in various aspects of creation, starting with Biblical and philosophical foundations and stretching across the curriculum from the arts and humanities to the social sciences and natural sciences.

This is in stark contrast to highly specialized, technical schools, which train students in very narrow ways of thinking. Even in professional programs, a Christian education should strive to address the problem of tunnel vision by sketching the breadth of creation, the extent of sin, and the ways that redemption in Christ extends “far as the curse is found.” I recall being warned of developing myopic vision in my eyesight due to prolonged periods staring at screens and circuit boards. The advice I was given was to periodically take a break by looking out the window to allow my eyes to refocus. This may also be good advice for teaching: as we zoom in on the minutiae of our disciplines, we can prevent educational myopia by periodically zooming out and placing what we study within a Christian framework and context.

I recognized in myself that my training as an engineer had left me somewhat myopic. But even something as technical as computers can be placed within the grand biblical narrative. To use this field as an illustration of this last approach, we begin by recognizing that computer technology is part of the latent potential in creation. Furthermore, the development of computer technology is an exciting cultural activity in which we respond to God by faithfully unfolding this aspect of creation. This includes the plethora of possibilities in computer hardware and software designs along with myriad creative applications opened up by this technology. Tragically, the fall into sin has brought distortions in the world of computing and software. Along with creational goodness we observe numerous examples of how computers are misdirected in ways that bring harm to the self, to the environment and to others. And, like anything else in creation, the human heart can be drawn to place its trust in technology, which has the potential of becoming an idol. We are called to participate in Christ’s kingdom by seeking normative ways of developing and applying computer technology. This process begins by recognizing the social, political, environmental, ethical, aesthetic and justice aspects that accompany our technology and directing them in ways that show love and care. We need to move beyond the false dilemma of asking whether technology is good or bad and instead discern both its creational structure and its direction. As students and teachers of computing, we are called to wrestle with what constitutes responsible computing and how to employ it in service of all kinds of flourishing. Ultimately we look forward to the time when all things, including technology, will be made new, but in the meantime we strive to make “some imperfect models of the perfect world to come.”

In order to maintain integrity and plausibility, a school that aims to be a Christian school must also be run in a way that is Christian. The administration, marketing, and finance departments must also be shaped by Christian thinking and practices. Furthermore, not only what we teach but the way  we teach must be informed by Christian thinking. In their book Teaching and Christian Practices,  David Smith and Jamie Smith observe that “our commitment to Christian scholarship has been significantly more articulate than our commitment to Christian pedagogy.” In other words, Christian education is about more than just content: it also includes our pedagogical practices. However, one must discern which practices are appropriate in the sphere of education. The school is not a church (or a business or a family), and so one cannot necessarily import wholesale practices from other spheres into the classroom. The same is true for technology in education; we must recognize that we shape our tools but that our tools also shape pedagogy as well as us and our students. We need to recognize that “formation happens by means of practice” and explore appropriate practices for the classroom. Some of these practices may be informed by general best teaching practices, such as those explored in books such as What the Best College Teachers Do . However, we must always discern the worldview assumptions that inform a given pedagogy. Jamie Smith suggests the axiom that “behind every constellation of educational practices is a set of assumptions about the nature of human persons.” Pedagogical approaches may also be informed by various philosophies such as positivism, progressivism, constructivism, or individualism.  Nevertheless, it is an example of common grace that Christian educators can still glean nifty ideas from their secular counterparts. As Augustine suggested, we ought to take the “treasures of the Egyptians” and wisely place them in service of God.

Lastly, Christian education is not just a cognitive or pedagogical exercise; it is also about spiritual formation. Søren Kierkegaard writes about the three wise men who consulted the scribes to find out where the Messiah was to be born: “Although the scribes could say where the Messiah should be born… they did not accompany the Wise Men to seek him.” Kierkegaard observes that sadly, although “they studied the Scriptures like so many scholars, it did not make them move.” We need to recognize that students are not just “brains on a stick” (to borrow a phrase from Jamie Smith). We must recognize the importance of the heart and the need for spiritual formation. Spiritual formation can be defined as “The process of being conformed to the image of Christ for the sake of others.” This is something suggested in the mission statements of many Christian schools and colleges. In a spiritual formation project led by Syd Hielema at Redeemer University College, several ideas were explored to encourage spiritual formation in the classroom. Among these were ideas such as practicing hospitality in the classroom, encouraging virtues such as respect and wonder and a longing for shalom, and cultivating a collegial ethos among the faculty. Faculty were encouraged to make connections between different classes and co-curricular activities. Faculty and staff were encouraged to worship alongside students in chapel, to disciple them in learning communities, and to get to know them through judicious conversations outside the classroom. Faculty can also explore ways to encourage students to develop spiritual and intellectual disciplines and provide opportunities for students to experience reverence and awe. Faculty can serve to model epistemological humility in the face of perplexing issues as well as showing care and concern. I recall a friend who taught computer science at a Christian college who shared with me that she used to make a practice of praying for the students in her department individually. To be sure, there is much more work to be done to explore and share best practices surrounding spiritual formation and Christian education.

Indeed, some of the aspects included in each of the six approaches are not necessarily mutually exclusive. For instance, a Christian education must presuppose that teachers themselves are Christians, and hiring practices ought to include questions that probe for evidence of a living Christian faith nourished by spiritual practices and participation in a local church. Christian education will likely include chapel and prayer, as well as striving for excellence. But, in my opinion, viewing everything through the lens of a Christian worldview nested in practices of spiritual formation is most faithful to the Scriptures. Although it is also not easy to work out in practice, it is a worthy ongoing goal to strive towards. Schools that are serious about Christian education need to dedicate at least as much time and resources to pursuing this as they do on buildings, technology and current teaching techniques. With effort, Christian education need not be elusive. However, without an intentional approach, Christian education is likely to be just religious frosting, or simply Christians educating, or worse yet, an expensive private education that is barely distinguishable from its secular counterparts.

Bibliography

• “What Makes an Education ‘Christian’?”, Christian Courier , August 10, 2015.
• Michael S. Hamilton, “Reflection and Response: The Elusive Idea of Christian Scholarship,” Christian Scholars Review  .
• James Tunstead Burtchaell, The Dying of the Light: The Disengagement of the Colleges and Universities from their Christian Churches (Eerdmans, 1998).
• Douglas V. Henry and Michael D. Beaty, Christianity and the Soul of the University: Faith as a Foundation for Intellectual Community (Baker Academic, 2006).
• Emil Brunner, Revelation and Reason (Westminster,1946).
• John Hull, “Aiming for Christian Education, Settling for Christians Educating: The Christian School’s Replication of a Public School Paradigm,” Christian Scholars Review 32. 2 (Winter 2003).
• Patrick Allen and Kenneth Bradley, Faith and Learning: A Guide for Faculty (Abilene Christian University Press, 2014).
• Jean S. Morton, Science in the Bible (Moody, 1978).
• Richard Mouw, Called to the Life of the Mind: Some Advice for Evangelical Scholars (Eerdmans, 2014).
• S.G. De Graaf,  Promise and Deliverance: From Creation to the Conquest of Canaan , vol. 1 (Paideia Press, 1979).
• Sidney Greidanus, “The Use of the Bible in Christian Scholarship,” Christian Scholars Review 11.2 (1982).
• Jonathan R. Stoddard, Computer Science: Discovering God’s Glory in Ones and Zeroes (Westminster Seminary Press, 2015).
• Kevin Kelly, “How Computer Nerds Describe God,”  Christianity Today, November 2002.
• Vern Poythress, Redeeming Science: A God-Centered Approach (Crossway Books, 2006).
• Russell W. Howell, “The Matter of Mathematics,”  Perspectives on Science and Christian Faith 67.2 (June 2015).
• Albert M. Wolters, Creation Regained , Eerdmans, 2005.
• Neil Postman, The End of Education , Vintage, 1995.
• Wolters, Creation Regained .
• Mark Noll, Jesus Christ and the Life of the Mind  (Eerdmans, 2013).
• Nicholas Wolterstorff, Educating for Shalom: Essays on Christian Higher Education (Eerdmans, 2004).
• Gordon Spykman, Reformational Theology: A New Paradigm for Doing Dogmatics (Eerdmans, 1992).
• Stephen V. Monsma,  Responsible Technology (Eerdmans, 1986).
• Wolters, Creation Regained.
• Lewis Smedes, My God and I (Eerdmans, 2003).
• David I. Smith and James K.A. Smith, Teaching and Christian Practices: Reshaping Faith and Learning  (Eerdmans, 2011).
• Derek C. Schuurman, “ Technology Has a Message,” Christian Educators Journal  (February 2012).
• Ken Bain, What the Best College Teachers Do (Harvard University Press, 2004).
• James K.A. Smith, Desiring the Kingdom: Worship, Worldview, and Cultural Formation (Baker Academic, 2009).
• John Van Dyk, The Craft of Christian Teaching: A Classroom Journey (Dordt University Press, 2005).
• Søren Kierkegaard, Provocations: Spiritual Writings of Kierkegaard , 2014.
• Robert Mulholland, Invitation to a Journey: A Road Map for Spiritual Formation (InterVarsity, 1993).
• James C. Schaap, “Reverence, Mystery, and Christian Education,” Pro Rege (March 2009).

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2 Comments on “Approaches to Christian Education: From Elusive Towards a Larger and Deeper Approach”

A really helpful summary of the different shades of Christian education. Adopting a biblical worldview and the outworking of our faith in Jesus through management, teaching, pastoral care and administration is a significant challenge but really the only option if we are to avoid the pitfalls of other educational strands.

hi there ,this is really amazing

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Christian Library

What is christian education.

• Semi-Technical
• Johannes G. Vos

In this article the author discusses why Christian education is needed, mistaken views on Christian education and the essence of Christian education.

Source: The Outlook , 1980 . 6  pages.

Bright as is the manifestation which God gives both of Himself and His immortal kingdom in the mirror of His works, so great is our stupidity, so dull are we in regard to these bright manifestations, that we derive no benefit from them. For in regard to the fabric and admirable arrangement of the universe, how few of us are there who, in lifting our eyes to the heavens or looking abroad on the various regions of the earth, ever think of the Creator? Do we not rather overlook Him, and sluggishly content ourselves with a view of His works? John Calvin Institutes of the Christian Religion, Book I, Chapter V, Section 11

By Christian education is meant education of which the basis and unifying principle is the historic Christian view of God, man and the universe in their mutual relations. This historic Christian philosophy finds its most comprehensive and consistent expres­sion in Calvinism, or the Reformed Faith; therefore the most comprehensive and consistent Christian education must be based on, and unified by, the Re­formed or Calvinistic view of God, man and the uni­verse and their mutual relations.

Why is Christian Education Needed? ⤒ 🔗

Why must there be not merely education, but definitely Christian education? It is not primarily a matter of training up young people for Christian service as ministers and missionaries, or for other specialized vocations in what is called "full time Christian service." That is the task, rather, of Bible institutes and theological seminaries, not of ordi­nary Christian schools and colleges.

First of all, there must be Christian education for God's sake. "Thou shalt love the Lord thy God ... with all thy mind" (Matthew 22:37). This command implies that God must be recognized, honored and served in every field in which the human intellect operates. Above and prior to all considerations of human and social needs, there stands the primary obligation for man to love the Lord God with all his mind. This cannot be done through an education which regards God as irrelevant; it requires a frank and explicit recognition of the God of the Bible as the first premise of education.

The fear of the Lord is the beginning of knowledge. Proverbs 1:7

In the second place, Christian education is re­quired to give expression, in the educational field, to the radical difference which exists between the two classes of human beings in this world, namely, the regenerate and the unregenerate. The sin of the human race has had an adverse effect not only on man's spiritual and moral nature, but also on his intellect, his mind. The apostle Paul by inspiration of the Holy Spirit tells us what sin has done to the in­tellect of man. He states that although men knew God,

they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing them­selves to be wise, they became fools... Romans 1:21, 22

Sin, then, has darkened man's mind and has made man foolish, however much he may profess to be wise. Only by the miracle of regeneration or the new birth can this damage to man's intellect be removed.

The Holy Spirit's work in regeneration has an ef­fect not only on man's spiritual and moral nature, but also on his intellect; it opens the eyes of his understanding (Ephesians 1:18). He begins to see facts in the light of God (Psalm 36:9); that is, he begins to see the true meaning of facts. The unregenerate person, on the other hand, continues to maintain that facts can be understood and explained in the light of man; he recognizes no higher category than the human mind, and he will never admit that his mind has been darkened by sin.

This radical divergence or cleavage in the human race results in two radically different, irreconcilable philosophies of life. These two philosophies of life may be broadly termed the secular and the Chris­tian philosophies of life. The former is man-centered and holds that man as he exists today is normal; the latter is God-centered and holds that man as he ex­ists today is abnormal (his life having been blighted by sin). These two philosophies of life are as far apart as east is from west. Between them there is an unbridgeable chasm. There can be no compromise or harmony between them, for in the one God is re­garded as irrelevant, while in the other God is re­garded as all-important.

These two radically different philosophies of life, in turn, must inevitably find expression in two radically different types of education. Unregenerate hu­manity expresses its own inner principle in secular education; regenerate or Christian humanity must express its own inner principle in Christian educa­tion.

The unregenerate person always takes for granted that the God of the Bible does not exist. He may have some idea of a reduced, limited, finite God; but he takes for granted that the God of the Bible and of historic Christianity is not real. He also assumes that man and the universe are self-explanatory — that they can be understood without reference to the God of the Bible. The Christian, on the other hand, must always take for granted that the God of the Bible does exist, and that He is ab­solutely meaningful for every fact in the universe.

The secular and Christian philosophies of life can­not be harmonized; both in their starting points and in their conclusions, they are irreconcilable. The one starts with man and the universe, and ends with man and the universe misunderstood; the other starts with the God of the Bible, and attains a gen­uine insight into the true meaning of reality. There is no area of life in which the difference between the regenerate and the unregenerate does not count. The three great doctrines of God, Creation and Providence must be accepted as the major premise of all study by the regenerate; these doctrines are rejected or regarded as irrelevant by the un­regenerate.

There can be no real neutrality as to these three doctrines. The unregenerate person walks around in a dream world. He thinks that facts exist of them­selves, and can be adequately explained by human reason alone, without reference to the God of the Bi­ble. The Christian, on the other hand, knows that facts do not exist of themselves, and that they can­not be adequately explained on the basis of human reason alone. The Christian does not believe in what has been called the "just-there-ness" of facts. They are created facts, not self-existent facts; therefore they can be really understood only by assuming the doctrines of God, Creation and Providence. God is the reason why facts exist; Creation is the source whence facts exist; Providence is the manner how facts exist.

The unregenerate person also assumes that the human mind is an uncreated mind which exists of it­self and is competent to be the absolute and final in­terpreter of facts. The regenerate person, on the other hand, realizes that the human mind does not exist of itself; it is a created mind and is not compe­tent to be the absolute and final interpreter of facts. The regenerate person recognizes that he is dependent on divine revelation for the ultimate interpre­tation of the meaning of the facts.

Education, then, must be either on a secular, non-Christian basis, or on a Christian, God-centered basis. To obscure this distinction amounts virtually to abandoning the field non-Christian philosophy of life. For non-Christian philosophy of life is uncritically held — even automatically and unconsciously held — by the great majority of the human race.

The Christian philosophy of life, on the other hand, requires a revolution in a person's thinking — a revolution resulting from the miracle of the new birth. This comes only by the regenerating work of the Holy Spirit in the deep personality of a human being. The tragedy is that even many who no doubt are born-again Christians fail to see the implications of Christianity for life as a whole, and continue to look at man and the universe (including the field of education) from the point of view of the secular or non-Christian philosophy of life. Many Christians, it would seem, have had their souls saved, but their minds remain tangled in the non-Christian view of life.

Mistaken View of Christian Education ← ⤒ 🔗

1. christian education does not mean educa­tion limited to the field of religion. ← ↰ ⤒ 🔗.

The idea that Christian education means education limited to the field of religion is held by many people, but it is too narrow an idea of Christian education. Such people seem to think that God is connected only with the salvation of people's souls, and has nothing to do with the world and life as a whole.

We must not limit Christian education to religion. For if we do that we will fail to glorify God in all of life and knowledge. There must be a Christian view of history and economics and politics and physics, as well as a Christian view of salvation and the reli­gious life. God is God everywhere, or He is God nowhere.

2. Nor does Christian education mean secular education with some religious features externally added. ← ↰ ⤒ 🔗

This is a very common misconception of Christian education, even among earnest Christian people. The common idea of a Christian college, for example, is that a Christian college is just like any other college so far as the study of mathematics, chemistry or English literature is concerned, but that in addition to the regular curriculum the Christian college will have courses in Bible study, daily chapel services, seasons of evangelism, a religious emphasis week, prayer groups, Christian service or­ganizations, and so forth.

These specifically religious features are certainly of greet value and importance, but they do not of themselves make an educational institution truly Christian, any more than merely attending church and carrying a pocket Testament makes a man a Christian. By Christian education we do not mean secular education with Christian features added on externally; Christian education means education that is Christian in its essence or inner character all along the line, not only in the chapel and Bible class­room, but in every classroom and every laboratory, as well as in the life and thinking of every teacher.

The Essence of Christian Education ← ⤒ 🔗

In order to show how radically Christian educa­tion differs from that education which proceeds from the non-Christian philosophy of life, let us con­sider the essence of Christian education with re­spect to its source, its standard and its purpose.

1. The Source of Christian Education ← ↰ ⤒ 🔗

The source of Christian education is not society as such, but Christian people, people to whom God means everything. Society being predominantly unregen­erate and having a non-Christian philosophy of life, cannot produce truly Christian education. A stream cannot rise any higher than its source. Education which originates from the impulse of society, or the public in general, will not consent to take the God of the Bible seriously. It will not agree to the assump­tions of God, Creation and Providence on which gen­uine Christian education must be based. For "the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually dis­cerned" (1 Corinthians 2:14).

Nor will education which originates from society as such assent to the truth of the damage done by sin to the human intellect, and the resultant need for regeneration, the recognition of which is absolutely basic to any truly Christian view of education. We must conclude, therefore, that the source of Chris­tian education must be Christian people — the regenerate portion of society, who have received the new life-principle of regeneration by the special work of the Holy Spirit in their personality.

2. The Standard of Christian Education ← ↰ ⤒ 🔗

A stan­dard is a recognized authority by which something is measured, regulated or directed. The non-Christian philosophy of life finds this standard in society. It speaks of the needs of society, social pressure, social demand, and the like, as the stan­dard by which the character and content of educa­tion shall be determined.

The true standard, on the other hand, is the Bible as the revelation of the mind and the will of God. This is the standard recognized by the Christian philosophy of life. To affirm that the true standard of education is the Bible as the revelation of the mind will of God, does not, of course, mean that the Bible is to be regarded as a textbook on chemis­try, mathematics or psychology. But it does mean that the relevant principles of the Bible are norm­ative for every field of study. The Bible has a rela­tionship to every field of life and knowledge, just because God is the real source of all life and knowl­edge.

The facts of science must never be treated as ex­isting of themselves "in the nature of things;" they must always be regarded as created facts, existing only by the creation and providence of the God of the Bible. The laws of nature must never be re­garded as existing of themselves "in the nature of things;" they must always be regarded as created laws, existing by the creation of God and functioning by the providence of God. The human mind must never be regarded as competent to be the absolute and ultimate interpreter of facts; it must always be recognized that in the end it is God who determines what facts mean and how they are related to each other.

God must be the major premise of every textbook. God must be the great assumption in every class­room. God must be the Person whose handiwork is investigated in every laboratory. This means, of course, not some vague or distorted idea of God, but the living and true God, the God of the Bible. "In the beginning God" must be the watchword of all truly Christian education. In textbook, classroom and lab­oratory the student will learn to think God's thoughts after Him. Unlike the student in a non-Christian institution, he will learn that human thought is never really creative in the strict sense, but always derived from the prior thought of God — that human "creative" thought is really the unfold­ing, in man's intellect, of God's eternal decree by which He has, from all eternity, foreordained all that comes to pass in time. What is new to the mind of man is as old as eternity to the mind of God.

This function of the Bible as the standard for truly Christian education further implies two things:

Education is more than mere training; it is essen­tially a matter of enabling the student to attain a grasp of the real meaning of everything — the real meaning of God, man and the universe.

Truly Christian education will not be a miscellaneous as­sortment or hodgepodge of diverse principles and viewpoints, as non-Christian education usually is, but will have a single unifying principle, namely, that the God of the Bible is the sovereign, active Lord over all reality.

To this unifying principle, everything will be re­lated. Around this principle, everything will be arranged. The result of this unifying principle will be that the students will not merely acquire a mass of miscellaneous information and insights into various detailed fields, but will gain a consistent, unified view of God, man and the universe, a true and valid philosophy of life — a real insight into what every­thing is really about.

Secular education is continually groping around for such a unifying principle, but is never able to at­tain one; truly Christian education has the only real­ly valid unifying principle; while its students may sometimes not acquire as much detailed information as those receiving secular education, at least they will know what it is all about. They will come to real­ize that it is only in the light of God that man can really see light (Psalm 36:9); that it is only when re­lated to the God of the Bible that anything really means anything. As a well-known Christian philos­opher has said, "He who has physics without God will finally have religion without God." If God is not God in the laboratory, then He is not really God in the Church, nor anywhere.

3.  The Purpose of Christian Education ← ↰ ⤒ 🔗

The purpose of the Christian education is the glory of God, and the true welfare of man in subordination to the glory of God. Thus its purpose transcends human society; it is something above and beyond the human race. Only when the glory of God is made the great aim can the true welfare and happiness of man be attained. Where merely human aims such as "social welfare" or "the development of the resources of personality" are substituted for the glory of God, human benefit and happiness will prove illusory.

This transcendent purpose of glorifying God means that the utilitarian demands of society for training in skills by which to earn a living will never be allowed to monopolize the character and content of the curriculum of a truly Christian college or uni­versity. The emphasis will always be on giving the student a valid, God-centered view of life as a whole. Courses of a utilitarian character may properly be included, of course. But a truly Christian college or university will not allow courses on such subjects as salesmanship, bookkeeping and radio broadcasting to crowd out history, philosophy, literature, pure science and religion. In other words, the main em­phasis will always be on education rather than on training; the attainment of a unified view of life will be given priority over the acquisition of practical skills.

The purpose of Christian education thus consists in the mandate to glorify God in every sphere of life; every thought is to be brought into captivity to Jesus Christ (2 Corinthians 10:5). This means consciously and intentionally to glorify God in every sphere of life, not merely to glorify God unconsciously and in­voluntarily as a bird or a blade of grass glorifies God. We are to aim at glorifying God in education, as in all other matters. This means that the God of the Bible must be frankly and explicitly recognized as the major premise and end of every educational function.

The Religious Features of Christian Education ← ⤒ 🔗

Religious features such as Bible study and chapel exercises do not of themselves make education truly Christian. However they are essential to truly Christian education and they are of very great importance.

Religious Features must be Integrated ← ↰ ⤒ 🔗

In truly Christian education the religious features will be related to the rest of the curriculum and life of the institution not in an external but in an organic way. That is, they will not be merely something ex­tra tacked on, but will be the crowning expression of the entire curriculum and life of the institution. In the history classroom and the chemical laboratory the student will learn to think God's thoughts after Him — those thoughts of God which have consti­tuted history and chemistry what they are. In the Bible classroom the student will learn to think the same God's thoughts after Him, as those thoughts are revealed in His Word, the Bible. Here he will learn the relevancy of God's Truth for his own per­sonal life, as well as for the human race and the world of nature. In the chapel services the student will worship the same God whose thoughts have been unfolded to him in the classroom and the laboratory.

Religious Features must be Orthodox ← ↰ ⤒ 🔗

The religious features of truly Christian educa­tion must always be orthodox. That is, they must be in harmony with the truth of God. In many tradi­tionally Christian colleges today the teaching of the Bible has moved so far from orthodoxy that it is ac­tually worse than useless; it is downright harmful, and would better be omitted altogether. Better not teach young people the Bible at all, than to teach them that the Bible is full of contradictions, forg­eries and errors, a collection of ancient myths and legends, and so forth. Better leave the Bible out en­tirely than to teach it in the distorted form required by a non-Christian, evolutionary philosophy.

Orthodoxy, of course, implies a standard of ortho­doxy. This is properly the standard held as valid by the denomination or group that controls the institu­tion. This does not necessarily imply that all faculty members must be members of a particular denomi­nation, but it does imply that the confessional stan­dards of the denomination are to be regarded as nor­mative in determining what is orthodox in religious teaching, worship and service in a Christian college or university.

Faculty must be Active Christians ← ⤒ 🔗

It should be needless to observe that what has been said in this article should not be regarded as a body of abstract ideas. For education to be truly Christian, these ideas must be embodied in the living personalities of teachers and students. The teachers, especially, should be living examples of what real Christian education means. No stream rises higher than its source, and it is not to be ex­pected that an educational institution will rise higher than the life and loyalty manifested by its faculty and administration. Every teacher and ad­ministrative officer of a Christian college or university should be, not merely a professing Christian or church member, but a spiritual, active Christian, a person to whom Christ is the object of faith and to whom the Triune God is all-important.

The writer once knew a medical missionary in Korea who had an immense influence. This doctor was the head of a hospital with a staff of doctors and nurses. Besides these there were other employees, including a Korean mechanic-chauffeur for the doctor's car and an old man who opened and closed the compound gate. The missionary doctor insisted that every person employed by the hospital, from the medical and nursing staff down to the chauffeur and gateman, must be a serious, active Christian, able to witness for Christ whenever opportunity might offer. The influence of this hospital was tremendous. Only eternity will tell the whole story. But what might not be accomplished by the Christian colleges of America and the world if their teaching and administrative staffs were composed entirely of people whose great aim in life is to seek the Kingdom of God and His righteousness? What might not be accomplished if every teacher, of whatever department or subject, were convinced that the fear of the Lord is the beginning of knowledge? And what establishment and stability in the faith might not be produced in the students if every teacher could be depended upon to give any student faithful, sympathetic counsel based upon the Christian view of life?

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Gospel Essentials in Christian Education Essay

Introduction, restoration.

The understanding of essential information about God and Christian faith is an inherent part of one’s religious education. However, a person who wishes to know more about this religion has to learn not only about God or Jesus, their characteristics, and actions but also their connection to humanity. Moreover, analysis and reflection are vital in understanding the roots and the underlying causes for all situations. In order to interpret verses and texts, it is essential for one to see which principles lay at the foundation of Christianity. First of all, the identity and personality of God should be understood. Second, the role and place of humans in this world, as well as their actions and nature, need to be examined. Overall, Christianity is defined by such notions as that God is perfect – good, harmonious, pure, and merciful, and that people can transform and restore their heart by fully entrusting themselves to God.

The presence of God and his benevolent nature are the pillars of Christian thought. First and foremost, God is a part of the world, but he is also above and beyond it, existing outside of people’s ability to envision his person fully. God is perfect, and his every feature is a “perfection” because it pertains to him – “Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:48, King James Version). There are multiple aspects to God’s perfection that set him apart. First of all, God is omnipotent, omnipresent, and omniscient – he is “is beyond our current best human comprehension” (Peterson, 2018, p. 73). God’s perfection also lies in his benevolence, compassion, and purity. Gog created everything – the universe, humanity, and all other living creatures. As Peterson (2018) notes, the scientific exploration of space allows people to see the power and reach of God’s limitless ability to create.

In Christianity, two major concepts are prevalent when describing humans. First, it is stated that “God created man in his own image,” meaning that all people are created by God to be similar to him (Genesis 1:27, King James Version). Second, after the fall, all people became sinful – a quality that is now inherent in every individual (DiVincenzo, 2014). In the Bible, it notes that “the wickedness of man was great in the earth,” pointing out the inescapable nature of humans to behave in evil ways (DiVincenzo, 2014; Genesis 6:5, King James Version). Thus, according to Christianity, the fall changed the purpose of people, whose initial role was to merely abide to God’s intentions. Now, humans should seek redemption to restore themselves and their faith (DiVincenzo, 2014). As God is merciful, he helps people to return from their exile after the fall – the main problem and the root of their sins.

Jesus of Nazareth was an ancient Palestinian man and a real historical figure, although some skeptics deny his existence (DiVincenzo, 2014). In the Bible, Jesus Christ’s life is described in the four Gospels which present various accounts of his story. However, while not much is known about his childhood, his actions as an adult show that he was a compassionate and kind-hearted man. For instance, he was considered a messiah, preaching the word of God and spreading ideas about the Kingdom of God – “and he sent them to preach the kingdom of God, and to heal the sick” (DiVincenzo, 2014; Luke 9:2, King James Version). His existence and actions are important to Christianity because Jesus accepted the punishment that was intended for humans who failed to follow God’s word. After crucifixion – an event closely related to God’s judgment, Jesus became the symbol of sacrifice and atonement, both showing God’s unconditional love and his kind nature.

The process of humanity’s restoration started after the fall, as God wished to help people return to their initial state of purity. In his first step, God created laws to assist humans in leading their lives in the new world (Esqueda, 2014). Next, he brought Jesus to humans to show them how these absolute laws would guide them, where human-made laws would lead them astray. Moreover, Jesus becomes the ultimate solution for humanity’s sins, embodying God’s unconditional love for people and representing a Savior who will bring truth into one’s life. The fall broke the connection between humanity and God, and through faith, they can be redeemed to rebuild this relationship again (DiVincenzo, 2014). Indeed, faith – both in God and his teachings, is the primary way to live to reach restoration. Laws of God are based on compassion and grace, good deeds performed not out of self-interest but selflessness (Luke 6:35, King James Version).

As a faith, Christianity is based on love, benevolence, and selflessness. These qualities can be considered as strengths of the religion – they inspire people to care about each other regardless of their circumstances. The notion that God loves all people unconditionally is also a beneficial thought for humanity as a whole, as it becomes a great example for human relations. Here, the connection between love and God is projected onto humans – “every one that loveth is born of God, and knoweth God” (John 4:7, King James Version). On the other hand, a Christian concept that may confuse people is the nature of a person as a sinful creature. It may be difficult to explain why people need to agree that they are born to think in evil ways. Nonetheless, this acceptance is what changes people’s behavior as they realize that, by adhering to God’s word, they can learn how to act.

As a Christian, my everyday actions are shaped by my faith in many ways. The necessity to learn that all acts should be done not out of self-interest but selflessness and care for others was difficult for me at first, but it gave me an opportunity to understand more about myself and surrounding people. Currently, I use this knowledge to behave in ways that support and inspire my family, my community, and all others. Furthermore, my faith has allowed me to reflect on my personality and experiences. While the pace of the modern world is focused on accelerating the speed of each action to reach better, more efficient results, I remind myself that reflection upon my deeds is what is sometimes necessary to stay on the right path (Esqueda, 2014). My academic education is also significantly influenced by Christianity, as I interpret the world using holistic notions described by God.

Christianity is a faith that is founded on God’s notions of love, selflessness, grace, and humility. While it perceives humans as sinful creatures, thought God’s beliefs, it guides people towards salvation and restoration (DiVincenzo, 2014). Humans’ nature is a result of their actions considered to be a just punishment for their failure to follow God. The sacrifice of Jesus is what opened the way for people to regain their virtue of returning to God and showed the meaning of unconditional love. God’s omnipresence is pivotal in establishing a connection with people that is universal and individual at the same time. Every person can understand God in his/her own way, but all are united by his ultimate laws. While for some persons, the concepts of Christianity may be challenging to accept and fully embrace, its benevolent nature is what brings many people to follow in the steps of other devoted Christians.

DiVincenzo, A. (Ed.). (2014). The beginning of wisdom: An introduction to Christian thought and life . Phoenix, AZ: Grand Canyon University.

Esqueda, O. J. (2014). Biblical worldview: The Christian higher education foundation for learning. Christian Higher Education , 13 (2), 91-100.

Peterson, J. C. (2018). Learning of God from creation. Perspectives on Science & Christian Faith , 70(2), 73.

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An Essay on the Christian Liberal Arts

The growth of higher education in the United States involves a fascinating history of relationships, movements, and achievements. The liberal arts form of higher education traces its history back to the days of Ancient Greece. Christian liberal arts enjoys a hallowed thread within this history. In this essay, I give a brief overview of the history of Christian liberal arts and then discuss five key goals to which those within this educational world should strive. My essay concludes with three challenges facing Christian liberal arts higher educational institutions. The Appendix gives a more detailed summary of early history.

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Although the United States is often heralded as the leader in the liberal arts and sciences model of higher education, the idea of a "liberal education" itself remains both loaded and vague. Do we yet have a consensus on its meaning and application today that does not rely on some appeal to a vaguely defined and putatively historic tradition? In this article, we sketch out the problem and trace its historic origins in the United States to better address one of the enduring and valuable meanings of a US liberal higher education. Our purpose is to illuminate the essential holistic and student-centered dimension of US small liberal arts college (SLAC) education, and why it is worth preserving through the current crises and pandemic. We draw from this dimension of the US liberal education tradition several helpful suggestions about how to escape our confusion surrounding the meaning of the idea: focusing on the character formation of individuals that can serve their communities, shifting curriculum away from mere breadth and depth in disciplinary knowledge and to breadth and depth of character development, supporting teacher tracks in higher education to foster this kind of student-centered learning, exploring the possibilities for liberal holistic learning in other contexts and at distance, and finally being unafraid to defend a robust holistic liberal education even if it demands a lot to carry out well.

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Catholic liberal arts educators can proclaim boldly that we are in the business of formation and transformation of students at multiple levels and in multiple ways. We want our students to be competent, ethical, and compassionate global citizens who are thoughtful, savvy, deep thinkers who love learning and who love helping others. Research and best practices support the claim that the virtues cultivated by the liberal arts contribute to the flourishing of individuals and society as a whole. Catholic colleges and universities have a long history of promoting the liberal arts, and data from various sources suggest that we are doing it well. Unfortunately, students, parents, and society at large often fail to understand and appreciate their value in an era of both widespread materialism and job insecurity. This paper will explore how evidence from contemporary research and best practices suggests that there is still perennial value in the liberal arts.

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Amid the many recent treatments of the global growth of both Christianity and higher education, little to no attention has been given to distinctly Christian higher education. The survey reported in this essay uses an understanding of Christian education developed from analytical work by Robert Benne to examine the number and nature of colleges and universities that retain and nurture a distinct Christian identity. The results indicate that Christian higher education continues to expand throughout the world, challenging the assumed linear trend toward secularization. This paper focuses upon the results of our survey in countries beyond Canada and the United States where most of the recent growth is occurring. We found a total 579 institutions outside of these areas. When we analyzed the origins, denomination, size, funding, and areas of study of these institutions we found some unique patterns that shed light upon the group as a whole and how they relate to larger trends within higher education.

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A Christian Liberal Arts Education

Bethany Lutheran College President Norman S. Holte

1981 Synod Convention Essay

The liberal arts have a long tradition in the education of man, going back into the Roman and Greek period of history and, no doubt, even further. The Christians of the 4th and 5th centuries continued reluctantly to use the curriculum of the Romans, which consisted largely of the seven liberal arts: the trivium — grammar, rhetoric and logic; and the quadrivium — arithmetic, geometry, music and astronomy. The Christian writers of this period were well acquainted with the pagan literature of the Greeks and the Romans. Some wished to ban the study of such literature and others recommended their study. The trivium and quadrivium were largely adapted by the Christian church to serve its ends. In this process the liberal arts lost some of their vitality. This and the invasion of the “barbarians” and constant warfare led to a decline in learning and education generally during the 5th, 6th and 7th centuries. Nevertheless, the liberal arts survived and in some places were studied with diligence and with greatly renewed interest and vitality during the Renaissance period.

This revival of the liberal arts, especially the study of the classics, the pagan literature of the Greeks and Romans, helped make the Reformation possible. The basic purpose of the liberal arts, the “cultivation of the mind,” was restored. The study of Greek and Roman literature in the original languages brought a renewal of interest in grammar and in the accurate rendering of the meaning of the original texts. Luther and the Reformation certainly benefited from this revival of learning.

It is noteworthy that the Reformation had its birth in the universities and was led by a man whose education involved not only a study of the Scriptures and the church fathers but also of the liberal arts. We shall look later at his strong support for Christian liberal arts education.

During the Middle Ages the church was the institution largely responsible for the discovery, preserving, and dispensing of knowledge. It may have performed this task poorly at times, but, aside from the family, there was no other institution to perform this function. Thus Western civilization and Christianity became so intertwined that they were hardly distinguishable.

In America the same close relationship continued between church and college. Harvard was established in 1636 largely as the result of a gift by the, Rev. John Harvard “that tongues and arts might be taught and learning and piety maintained.” (Ellwood P. Cubberly, Public Education in The United States, Houghton-Mifflin Co., Cambridge, Mass., 1919, p. 16)

Through the 19th century American higher education remained dominated by church colleges. The historians, S. E. Morison and H. S. Commager, described the pre-Civil War education of these small institutions as follows: “Foreign visitors compared the institutions with Oxford, Cambridge and Göttingen, and laughed or sneered. But for an integrated education, one that cultivates manliness and makes gentlemen as well as scholars, one that disciplines the social affections and trains young men to faith in God, consideration for his fellow man, and respect for learning, America has never had the equal of her little hill-top colleges.” (Samuel Eliot Morison and Henry Steele Commager, The Growth of the American Republic, Vol. 1, Oxford University Press, 1950, p. 514)

In the 20th century higher education has become increasingly secularized. The percentage of college students attending private colleges has declined from 62% in 1900 to 21 % in 1980. It is projected that by 2000 this will be further reduced to 15% — a smaller slice of a shrinking pie, Less than 5% of high school graduates who are members of a Protestant or Catholic congregation and who go on to a college or university choose to attend an institution of their denomination. (Robert V. Schnabel, “Christian Higher Education at the Crossroads,” Part I, The Cresset, Valparaiso, Ind., Sept. 1980, Vol. XLIII, No.8.) The establishment and growth of public colleges and universities had started before the Revolutionary War but received tremendous impetus with the passage of the Morrill Act, 1862, the G.I. Bill after World War II, and, of course, the baby boom of the 1950’s and 60’s.

In addition to the growth of public institutions, many private institutions have become completely secularized, severing their church ties and serving only a secular purpose. Some retain their church connection in name only: their governing boards are chosen on the basis of the prestige and financial support they can offer the college; the faculties are chosen because of their academic credentials, and loyalty to the church’s confession is of secondary importance; and students represent a diversity of religious backgrounds. The religious beliefs of faculty and students are regarded as a private matter. No denomination or college has remained untouched by the unrelenting force of secular philosophies (Schnabel, Part I, p. 9.)

We all know that the popularity of the liberal arts has declined. There has been increased emphasis on specialization in a specific discipline and on preparation for a career . It is important in view of these developments that we review the benefits of the education — a Christian, liberal arts education — that your synodical institution offers.

First, let us take a look at the college student of today. The following material is based on a number of studies done in the late 70’s, the findings of which are summarized in When Dreams and Heroes Died, by Arthur Levine. He gives us a vivid portrait of the college freshman of the late 70’s in comparison to the freshman of the 60’s. He depicts the male students of the 60’s as having long hair, a scraggly beard, carrying a Molotov cocktail in one hand and clenching the other above his head. His counterpart of 1979 struck the same pose—his hair was carefully styled, he carried a diploma, and in the clenched fist was a wad of dollar bills. This, of course, is a caricature, but it conveys an important fact — the values held by college students have changed. (Arthur Levine, When Dreams and Heroes Died, The Carnegie Foundation, Jossey-Bass, Inc., San Francisco, 1981, p. 1.)

Today’s college student was born after the idealism of “Camelot” had been shattered in Dallas. The “Great Society” and “the war on poverty” were fading into the background and the Viet Nam War was brought into the family room just as he was beginning to be a ware of the world beyond his immediate family. During his adolescence he witnessed in his home the assassination of several national leaders and youth heroes, he saw cities burned by rioters, a national political convention disrupted by rioting college students, students killed by national guardsmen, a president and vice-president resigning from office in disgrace, and cabinet officers tried in the courts for crimes. These events have had a negative effect on today’s students.

They have had a greater impact on this generation than would have been the case in another decade. The very institutions that should have had a positive influence and that should have developed optimism and trust were waning—the family, the church and the school. There is no need to give statistics on the increase in divorce and single parent families, inadequate discipline, assaults on teachers, rapes and attempted rapes, the decline in academic standards, grade inflation, homework cut in half and declining test scores. “At worst, schools force youngsters to contend with the terrors of the adult world at an earlier age than many did in the past. At best, the decline in academic standards requires of the young people less commitment to school and provided more time for unplanned activities—frequently television—in less sheltered environments.” (Levine, p. 16). Pre-schoolers spend more time in front of the TV than any age group, averaging from 20, to 54 hours a week. Television has largely displaced friend, babysitter, teacher and parent.

What do they watch? The college students of the 60’s in their early years watched “Father Knows Best,” “Leave it to Beaver,” and a number of spin-offs that portrayed an idealized family, having the normal everyday problems, solving them by democratic processes, always showing love and concern for each other. These were all gone by 1966. They were replaced by “All in the Family,” which changed the course of television programming. “It brought a harsh reality to the TV world… Its chief character, Archie Bunker, was anything but bland… he was uneducated, prejudiced, and blatantly outspoken… (Levine, p. 18). “All in the Family” launched a wave of new shows—“Maude,” portraying liberal upper middle class suburban life; “Bridget Loves Bernie,” about ethnic and religious intermarriage; “The Jeffersons,” social mobility and black racism; “One Day at a Time,” divorce and single parent family—and so it goes, on and on, culminating in “Soap” and “Dallas.” Violence has always been a part of the TV diet, but “Gunsmoke” and “Wyatt Earp” dealt with a romanticized past, while the “Streets of San Francisco” and “Kojak” deal with the present and could take place down the street.

To escape an inhospitable world, students, like much of the rest of the country, are turning inward. For many, the one remaining refuge is “me,” everyone concerned primarily about himself. Levine describes it as a lifeboat mentality: “Each student is alone in a boat in a terrible storm, far from the nearest harbor. Each boat is beginning to take on water. There is but one alternative: each student must single-mindedly bail. Conditions are so bad that no one has time to care for others who may also be foundering.” (Levine, p. 22)

The shelves of bookstores further demonstrate our obsession with “Meism,” or the culture of Narcissism. Titles such as “Looking Out for Number One,” “Winning Through Intimidation,” “Getting Your Share,” “Pulling Your Own Strings,” “How You Can Profit from a Monetary Crisis,” etc., etc., testify to a ready market among college students and adults.

Levine describes trends in society as moving in one of two directions. There are periods of “community ascendancy” when society is perceived as moving toward the community ideal, individual ties with community are strengthened, emphasis is placed on duty to others, and responsibility is a major concern. In other periods society moves toward “individual ascendancy.” In such a time individual ties with community are weakened, the individual is dominant, the emphasis is on “me.” It is hedonistic, emphasizing rights and taking rather than duty and responsibility. (Levine, p. 25.)

Today’s college students have grown up in an unmistakable period of individual ascendancy. Levine’s book goes on and describes how the values of today’s college students have been affected: Their main interest is in a career; they must have good grades and use almost any means to get them, in contrast to learning for the sake of acquiring knowledge. They must have fun, and alcohol has become the chief means of attaining this goal; sex is not promiscuous but casual—taken for granted and accepted; they are pessimistic about the future of the United States but optimistic about their own future. The “big me” is going to make it. The ship (Titanic) will sink, but I will lay my plans carefully to effect my own rescue.

It is a world where freedom of action seems pathetically limited and a time when situational ethics appears to make more sense than a philosophy of life. For nearly all college students (87%), life has dimensions that simply cannot be grasped rationally. To this Doonesbury offers the advice, “Go with the flow.” A philosophy of life does not seem particularly necessary or even very helpful in such a world. (Levine, p. 113)

The sources of these attitudes certainly go beyond television. They are complex and imbedded in the philosophies of life — secularism, materialsim and humanism — in which today’s freshmen have been unwittingly indoctrinated during their twelve years of elementary and secondary education.

There has always been a great diversity of beliefs in America, but until recently there has been a general moral consensus. During the fifties and the sixties the nation was strongly family oriented; there was general agreement about the undesirability of divorce, unmarried cohabitation, homosexuality, and other moral aberrations. Although there was constant and widespread violation of these norms, there was no inclination to defend the violations in theory. Family, church, school and the mass media tended to accept and promote this moral consensus. In the past twenty years a radical revolution has taken place. Our public schools and colleges, the media, and government agencies of all kinds profess at best a neutrality in regard to religion and moral standards. Often the traditional moral standards are openly attacked on the basis of the right of opposing standards to be heard and promoted. Along with this is the promotion of the individual’s right to fulfill every personal desire, regardless of the rights of others. “Meism” has become the dominating philosophy or non-philosophy of this decade.

On the basis of this portrait of the college student of 1980 and the growing secularism of education, let us take a look at the goals of Christian liberal arts education.

The study of the liberal arts has been defined as the cultivation of the mind. When the intellect has been properly trained, it will display its power according to the ability of the individual.

It will make itself felt in the good sense, sobriety of thought, reasonableness, candor, self-command, and steadiness of view which characterize it. In some it will have developed habits of business, power of influencing others, and sagacity. In others it will elicit the talent of philosophical speculation and lead the mind forward to eminence in this or that intellectual department. In all, it will be a faculty of entering with comparative ease into any subject of thought and taking up with aptitude any science or profession. (Cardinal John Henry Newman, The Idea of a University, Rinehart Press, San Francisco, 1960, p.. XLTII—Lectures delivered)

… The first step in intellectual training is to impress upon a boy’s mind the idea of science, method, order, principle and system; of rule and exception, of richness and, harmony. (Newman, p. XLIV.)

Cardinal Newman in The Idea of a University urges that this training should begin with grammar and mathematics. Geography and the study of history, with emphasis on chronology and poetry, should follow. The student will develop “a habit of method, of starting from fixed points, of making his ground good as he goes, of distinguishing what he knows from what he does not know, and I conceive that he will be gradually initiated into the largest and truest philosophical views and will feel nothing but impatience and disgust at the random theories and imposing sophistries and dashing paradoxes, which carry away half-formed and superficial intellects.” (Newman, p. XLV.) Such development of the student’s intellect contributes to the student’s career, to his service to society, and to his understanding of true doctrine.

The proponents of a liberal arts education also argue that the acquisition of knowledge for its own sake is a positive good. Seeking the truth in whatever field—theology, medicine, history—is a worthy objective. Knowledge is organized into disciplines, with its own limits or boundaries, its special methods of inquiry, and its specific content. It must be thus organized, if there is to be orderly research carried on to discover truth. Such advancement of truth, when based on a correct view of man and of the universe, will always be for the benefit of mankind. Such study also benefits the individual. It imposes upon him discipline in the application of his abilities and discipline in limiting his studies to meaningful, orderly subject matter. His intellect, through his senses and with the use of reason, will grasp knowledge and develop ideas. This is a sufficient goal in itself. (Newman, pp. 75-93.)

Specialization is, of course, necessary for the furthering of research in a particular field and also for the advancement of individuals in their professions and careers. However, the purpose of such specialization is not to produce leaders nor to produce good citizens. Its sole purpose is to prepare people for a job or for a profession. Luther, with his high regard for civic government as being divinely instituted, emphasizes the need for a broad liberal arts education for those who are capable of learning. He is very critical of the common people who are concerned only with the bodily wants of their children, “What a fearful and unchristian course they are pursuing, and what a great and murderous injury they are inflicting, in the service of Satan, upon society.” (F. V. N. Painter, Luther on Education, Concordia Publishing House, St. Louis, 1889, p. 218.)

In both “Luther’s Letter to the Mayors and Aldermen of All the Cities of Germany On Behalf of Christian Education” and his “Sermon on the Duty of Sending Children to School” he again and again criticizes the German people for their lack of interest in learning, referring to them as brutes, blockheads and dunces. He admires the education of ancient Rome, saying, “They were masters not only of the choicest Latin and Greek but also of the liberal arts, as they are called, and immediately after this scholastic training they entered the army or held a position under government. Thus they became intelligent, wise, and excellent men, skilled in every art and rich inexperience, so that all bishops, priests and monks in Germany put together would not equal a Roman soldier. Consequently their country prospered.” (Painter, p. 181.)

The welfare, safety and power of a city, Luther believed, did not consist in its weapons and soldiers but in “able, learned, wise, upright, cultivated citizens who can secure, preserve, and utilize every treasure and advantage.” Although Luther saw a great need for the education of people entering the service of the government, he had a greater concern for the training of young people for the church. He regarded a faithful pastor as the “most precious treasure, no nobler thing on earth than a pious, faithful pastor or preacher.” (Painter, p. 224.) For it is through this office and word, that the kingdom of God is maintained in this world.

Luther therefore urges parents, the church and the government to provide education for their children. Of what should this education consist? First, a thorough study of the Scriptures and a study of Latin, Greek, Hebrew and German. Without a knowledge of the languages the Gospel would disappear, also preaching would become “sluggish and weak, and the people finally become weary and fall away. But a knowledge of the languages renders it lively and strong, and faith finds itself constantly renewed through rich and varied instruction.” (Painter, p. 192.) In addition, he recommends the study of literature of all kinds, history, music and poetry. All these he regards as valuable in developing people of wisdom; even people pursuing a trade, “for it will benefit them in governing their household;” also merchants, “for the merchant will not long remain a merchant if preaching and the administration of justice cease;” physicians and jurists also, for where would “they come from if the liberal” arts were not taught.” (Painter, pp. 262-263.)

Good libraries, he regarded as necessary to preserve all that has been written: the Scriptures, in the original language and in Latin, German and other languages; literature, in many languages—both Christian and heathen; books treating all the arts and sciences; and books on jurisprudence and medicine. History and chronicles should have a prominent place, for from the study of history students “learn to regulate their views and order their course of life in the fear of God, having become wise in judging what is to be sought and what avoided in this outward life and capable of advising and directing others.” (Painter, p. 197.)

Luther recognized that lay people do not all trust the educators and that they fear the exposure to heathen literature—

But you say, “How if it turns out badly, so that my son becomes a heretic or a villain?” For, as people say, “education means perversion.” Well you must run the risk; but your labor is not lost. God will consider your faithful service and will count it as successful. You must run the risk, as in other callings to which you wish to bring up your son. How was it with Abraham, whose son Ishmael did badly; with Isaac and his son Esau; with Adam and his son Cain? Ought Abraham for that reason to have neglected his son Isaac, Isaac his son Jacob, and Adam his son Abel? (Painter, p. 236.)

Luther urges parents “without anxiety, then, let your son study, and if he should have to beg bread for a time, you give our God material out of which He can make a lord. It will remain true that your son and mine, that is to say, the children of the common people, will rule the world, both in spiritual and secular stations as the Psalm testifies (Psalm 113).” (Painter, p. 261.)

It is obvious from this that Luther regarded the liberal arts as valuable in themselves. The development of the mind to think logically—“the cultivation of the mind”—was a worthy endeavor and would contribute to the secular welfare of man, aiding him in governing his family, in his trade or profession, in his work as a merchant, or as a scholar, jurist or any civic endeavor.

The cultivation of the mind, however, goes beyond the development of the intellect and the acquisition of knowledge and wisdom. It includes the appreciation of the beauties of nature, the ability to appreciate and enjoy beautiful art, music and literature that man has produced with his God-given talents. But even more, it includes the development of the ability to create works of beauty that will further enhance and enrich society.

Try to view for a moment the rich heritage of western civilization that we have in our nation: the heritage of the Reformation, with its pure doctrine of the Gospel of Christ; the rich heritage of music, literature and art; the scientific development which is almost beyond our comprehension; our democratic system of government, of justice and of care for the less fortunate; and our educational system. Our heritage of western civilization provides the basis for the way we live, work, and raise our families; the “right” way of doing things, the customs, traditions and moral rules which govern our society. It forms a beautiful overarching structure for our society. Can you imagine, aside from Scripture, a more rewarding field of study? It is difficult to imagine that We can ignore the origin of all these benefits that we claim as ours and that we enjoy. Yet meism and existentialism consider only the present, looking at life and at civilization as though it were a novel with unnumbered pages that can be arranged in any order the reader wishes.

There is order in the development of civilization, a divine order; and therefore we believe with Luther that Christian education, a knowledge of the Scriptures, must be a part of every aspect of education. Luther preferred that:

Our youth be ignorant and dumb rather than that the universities and convents should remain as the only source of instruction open to them. For it is my earnest intention, prayer and desire that these schools of Satan be either destroyed or changed into Christian schools. (Painter, p. 175.)

You have a Christian college in which the confessional position of our church is understood and taught, a place where young people can test the theological propositions that they have learned at home and in their congregations. The first two years of college are a particularly vulnerable time for young people. They are, perhaps, leaving home for the first time and are being forced to think more seriously about the choice of their life’s work and of establishing their own home and family. They are confronted by a bewildering array of life styles, philosophies, and are themselves searching for new ideas. They desperately need to be exposed to an education which teaches Jesus Christ as the way, the truth, and the life.

Bethany does this primarily through the religion courses. In December 1979, the Religion Division adopted a Statement of Purpose which was used as a guide to the study of the curriculum. The main points of the statement follow:

1. The purpose of the religion curriculum at Bethany Lutheran College is to enable the student to grow in grace and in the knowledge of the Lord and Savior Jesus Christ by means of His Gospel, the power of God unto salvation; to assume a responsible Christian attitude toward the talents that God has given him and towards his obligation to develop and to use his talents for the glory of God and the welfare of his fellowmen. The curriculum seeks to do this through the study of various aspects of Christianity in an academic setting, realizing that this may be the, finest opportunity for the student to examine his faith on a mature basis.

2. The proselytizing of others to membership in the Evangelical Lutheran Synod is not the goal of the curriculum itself nor a guiding principle in its development. The courses are taught academically, but also pastorally, and the college is committed to the Lutheran doctrine that the Word of God itself works faith and commitment under God’s will. The college also follows the Lutheran principle that while reason does not judge matters revealed by God in His Word, growth in Christian knowledge implies the analytic and systematic study of Scripture.

3. The principle behind the curriculum of the Religion Division is Confessional Lutheran theology, which understands the historic, ecumenical creeds and the Lutheran Confessions to be the correct understanding of the Holy Scriptures and historic Christianity. These Scriptures are the inspired, inerrant Word of God. Because the Lutheran Church most highly values the Means of Grace, the Word and Sacraments, as the center of Christian life and worship are especially emphasized.

4. It is expected that through the study of religion in the classroom the student will become familiar with Scripture and the Confessions as well as other theological literature of the church, so that he can more effectively witness to the faith and function as a responsible and knowledgeable member of his church. It is also expected that he will become familiar with the methods and resources for good biblical study so that he can apply those resources to his private devotional life and his life in the Christian congregation.

5. The scope of the curriculum is noted under the two main headings of theology. It is understood, of course, that this terminology would not necessarily be a part of the course descriptions. They are used here, however, for the purpose of clearly delineating the intent and nature of the curriculum. These headings are: 1) Exegetical, the study of a single passage or book of the Bible, relating the unified testimony of Scripture to the particular passage; and 2) Doctrinal-Confessional, dealing with categories established by Scripture and the Confessions of the church and relating that testimony to the category or topic under consideration. To these main headings ought also be added 3) Historical and 4) Practical Theology. All of the courses, in whatever discipline of theology, are taught biblically and doctrinally.

Every student is required to take a course in religion each semester they are in attendance. The courses are so arranged that although there is considerable choice in the selection of courses, they will all receive considerable emphasis on the doctrines of the Lutheran church and an in-depth study of portions of Scripture. These four courses in religion form the core of each student’s education at Bethany. From the students’ study of religion flow certain basic Christian beliefs. Some of these are:

That God created the earth and all living things and sustains it by His almighty power;

That there is a natural order in creation. This natural order is divinely created and is a self-existing system of natural laws which are rational, and man, by use of his intellect, can learn about them and understand them. However, man is limited and can never have perfect knowledge;

That man was created in the image of God, and that he fell from grace and is dead in trespasses and sin;

That God in His love sent His Son, Jesus Christ, into the world to atone for our sins. This personal Savior suffered, died and rose from the dead, and on the basis of His merits God has justified the world;

That God gave us the means, His Word and Sacraments, through which He bestows His salvation on His elect.

These basic principles permeate the liberal arts at Bethany. No science can rule out the creation, or man’s origin, or his nature. No study of man, be it psychology, sociology, or economics, can disregard man’s origin or his fallen state as a sinner. Neither can a course in government ignore the fact that all institutions of government are divinely instituted and that the powers of government are derived from natural law. No student of literature or philosophy can rightly interpret either Christian or heathen writer, for literature and philosophy almost always deal with the nature of man, his emotions and attitudes.

Thus the basic principles of Christianity—of Confessional Lutheranism—provide a platform or a basis for all of the student’s thinking and actions. All logical, analytical thought, as emphasized previously, must have a definite, fixed point from which to start. These Christian principles are that fixed point. These are the absolute truths, the fixed moral standards, the way of life that is pleasing to God. There is a world view, a Christian philosophy, that is available to the college youth of the 1980’s and for every generation. With such a basis for their education, they can say with Paul, “Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” (Phil. 4:8.) These Christian principles form the undergirding, the support, for the superstructure of Western civilization.

Stephen Vincent Benet, viewing the difficult depression years, the rise of dictators, and the loss of freedom, wrote of certain words that were dear to him: liberty, equality, fraternity, right, justice, and self-evident truths—

“I am merely saying — what if these words pass?

What if they pass and are gone and are no more,

Eviscerated, blotted out of the world?

They were bought with a belief and passion, at great cost.

They were bought with the bitter and anonymous blood

Of farmers, teachers, shoemakers and fools

Who broke the old rule and the pride of kings.

It took a long time to buy these words.

It took a long time to buy them, and much pain.

It took the blood, not of anonymous, faceless people, but of the very son of God to buy our salvation. Let us not permit this truth to pass away. “The good news of our justification before God in Christ is the chief doctrine and heart and essence of the Word of God. The forgiveness of sins by grace through faith in our Redeemer, Jesus Christ, is our mightiest incentive for educating for eternity.” (Luther Vangen, “Educating for Eternity,” Synod Report, 1966, p. 23.) The primary goal of Bethany’s entire program—the curriculum, chapel services, extra-curricular actvities and dormitory living—must always be eternal life.

The Scriptures place responsibility for Christian education and for preserving the truth directly on the parents. Psalm 78:5.6, “For He established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: That the generation to come might know them, even the children which should be born; who should arise and declare them to their children;” and also in Deuteronomy 27 :7, “Ask thy father, and He will show thee; thy elders and they will tell thee.”

Luther takes this responsibility so seriously that he says, “In my judgment there is no other outward offense that in the sight of God so heavily burdens the world, and deserves such heavy chastisement, as the neglect to educate children.” He goes on:

In my youth this proverb was current in the schools: “It is no less a sin to neglect a pupil than to do violence to a woman.” It was used to frighten teachers. But how much lighter is this wrong against a woman (which is a bodily sin and may be atoned for), than to neglect and dishonor immortal souls, when such a sin is not recognized and can never be atoned for? O eternal woe to the world! Children are born daily and grow up among us, and there are none, alas! who feel an interest in them. (Painter, p. 178.)

He goes on and applies Matt. 18:6,7 also to the convents and cathedral schools which “are nothing but destroyers of children.” “But whoso offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck and that he were drowned in the depths of the sea. Woe unto the world because of offences, for it must needs be that offences come. But woe to that man by whom the offence cometh.” Today cannot the same words be applied to our public educational institutions generally? And does not the responsibility of parents extend beyond confirmation to elementary, secondary and college education? It surely must, and we must heed the words of the Great Commission, “teaching them to observe all things whatsoever I have commanded.”

As stated previously, you do have a Christian college. You do have a committed faculty and staff that teaches students to know the Holy Scriptures, “which are able to make thee wise unto salvation through faith which is in Christ Jesus.” (2 Tim. 3:15.) The young people of our Synod should be here, at Bethany. The June 8,1981, issue of Time, in an article on Christian schools, quotes a Pentecostal pastor as saying, “Can you imagine the children of Israel coming out of Egypt, camping on the desert, and the mothers packing lunches every day and sending their kids back to Egypt for school?”

It will be a real challenge during the 80’s to provide education for both temporal and spiritual needs. The words of Paul to the Philippians apply to us also: “Those things which ye have both learned and received, and heard, and seen in me, do; and the God of peace shall be with you.” (Phil. 4:9.)

O blest the parents who give heed

Unto their children’s foremost need,

And weary not of care or cost:

To them and heaven shall none be lost. Hymnary 234

BIBLIOGRAPHY

1. Baepler, Richard, et al. The Quest for a Viable Saga, Association of Lutheran College Faculties, Valparaiso University, Valparaiso, 1977.

2. Boyer, Ernest, and Arthur Levin, A Quest for Common Learning, The Carnegie Foundation for the Advancement of Teaching, Washington, D.C., 1981.

3. Carlson, Edgar M., The Future of Church-Related Colleges, Augsburg Publishing House, Minneapolis, 1977.

4. Cubberly, Ellwood P., Public Education in the United States, Houghton-Mifflin Co., Cambridge, 1919.

5. Hutchins, Robert M., The Learning Society, Frederick O. Praeger, New York, 1968.

6. Jensen, Robert W., ed., “The Liberal Arts,” Dialog, Vol. 19, Spring, 1980.

7. Levine, Arthur, When Dreams and Heroes Died, Jossey-Bass, San Francisco, 1980.

8. Morison, Samuel Elliot, and Henry Steele Commager, Growth of the American Republic, Vol. I, Oxford University Press, New York, 1950.

9. Newman, John Henry, The Idea of a University, Rinehart Press, San Francisco, 1960.

10. Painter, F. V. N., Luther on Education, Concordia Publishing House, St. Louis, 1889.

11. Sagen, H. Bradley, ed., Liberal Education, Vol. 66, No. 2, Association of American Colleges, University of Iowa Press, Iowa City, 1980.

12. Schnabel, Robert V., “Christian Higher Education at the Crossroads,” The Cresset, Part I, Vol. XLIII, No. 8, Sept., 1980; Part II, Vol. XLIV, No. 2, Dec., 1980; Part III, Vol. XLIV, No. 5, March, 1981; Part IV, Vol. XLIV, No. 7, May, 1981.

13. Solberg, Richard W., and Merton P. Strommen, How Church-Related are our Church-Related Colleges?, Board of Publications, Lutheran Church in America, New York, 1980.

14. Vangen, Luther, “Education for Eternity,” Synod Report, 1966.

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My Christian Philosophy of Education, Essay Example

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My personal understanding of the crucial elements of Christian philosophy of education is a based on the Christ framework of Christ teachings, biblical base teaching, and a God-centered theory. The Christian philosophy must be embraced by Christian educators that the Christian educational curriculum must be integrated in theory and in practice.  A crucial element that must be adopted by Christian educators is personal faith, spiritual balance and practice of Christian teaching, witnessing and application. The goals of the curriculum can be set by the vision, direction, and mission’s statements but these alone do not satisfy the criteria in the adoption of the way Christ lived and delivered the gospel. One the most important Christian beliefs and philosophy is based on the health of the mind to find spiritual balance and transformation (Moreland, 2003).  According to Moreland (2003), a dedicated Christian will continue to develop their connection with God’s kingdom through faithful worship and vocation.

The Christian educational leaders must have the same faith of the wise men, shepherds and families that followed, worshipped and belief in Christ teachings long before his journey in public(Christian Science,2015). The importance of having a sound Biblical philosophy of education cannot be overstated because the Christ teachings must come from a solid foundation of faith. Today, Christian educators should understand how to be a practicing Christian with a curriculum that must be Bible integrated in theory and practice. The bible provides the educator with the theoretical guidance and the criterion concerning any biblical frame of reference. My belief is the Christian educational philosophy must be centered on Christ teachings.

Christ Teachings

My personal and thoughts concerning the Christian education philosophy is based on personal experience with my own Christian educational curriculum, which the leaders and the board differ in philosophical beliefs. The crucial elements of Christian educational philosophy must focus on Christ. The board of directors were concerned with teaching Christ word to a broader range of topics to attract more participants. However, the Christian leaders remain steadfast that the primary topic and emphasis should be how Jesus Christ taught his disciples worship, prayer, and actual application of the scriptures. The Christian leaders and board members that determine the curriculum must be agree that the Christ teaching is the foundation that should incorporated. Jesus words, thoughts and actions must be followed and taught with conviction (Lockerbie, 2005). The bottom line is the board is concerned with curriculums that bring in more finances while the Christian leadership wants to emphasize teaching the life of Jesus Christ.

Lockerbie (2005), pointed out that the Christ teachings is more than just worship, it is the everyday actions of the Christian that speaks about your beliefs. The way you treat others, the way you treat your children, friends and spouse are indicators of your beliefs in Christ’s teachings. A Christian teacher should adopt the storytelling or reading of biblical scriptures to monitor the adult or children’s spiritual growth. Jesus Christ teachings show that the disciples learned how to overcome all obstacles in life with prayer. The Lord Jesus prayed “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak” Matthew 26:41 (Bible Hub, 2015).  In my personal experience with the biblical teachings of Jesus Christ, his philosophy clearly state prayer is a crucial element that must be taught to Christian believers. In addition, Christ teachings include sharing with disciplines that the journey would be tough but with fellowship we can endure. In Mark 6:31 says” After a strenuous period of fruitful ministry, Jesus planned a retreat with his disciples. He said, “Come with me to a quiet place and rest awhile and Luke 18:1:16 says” “Then Jesus told his disciples a parable to show them that they should always pray and not give up.”(Bible Gateway, 2015). The Christian leaders and educators must teach all the benefits of prayer as applied by Jesus Christ. It is clear that prayer is one the crucial elements that must be taught by Christian educators.

Biblical Base Teaching

The biblical Christian teachings are created for all Jesus Christ believers who wanted to improve their relationship with God. Christian teachers should deliver a Bible-based learning based on the understanding on how to apply the spiritual words from the bible. There are many that Christian leaders that are teaching outside the foundation of Jesus Christ words instead of following the culture and message that was taught by Jesus Christ (Mangalwadi, 2009). Mangalwadi (2009) discusses why it’s a necessary element of Christian education that must be using the biblical base teaching as its foundation.

In this world today, society has starting moving backwards with their own interpretations of Jesus Christ words thus our society is living in dire straits. In addition, there is so much depression with countries investing billions on infrastructure yet they have a starving generation of people. In my experience many leaders and educators get away from the ideological roots of Jesus Christ teachings which is apparent with the health of our society today.

In full agreement with Mangalwadi assessment that reform is necessary to ensure we hold the Christian educators and leaders accountable for following the biblical base teaching of Jesus Christ. The model of Jesus Christ biblical teaching should be followed because Jesus was not concerned with the momentary applause but wanted to save souls. Jesus believe that using every disciple to spread the word of the gospel would duplicate by the millions one day. It was important that they learned the biblical lessons to testify to others.

Following Jesus Christ

In the Christian education classrooms the words of Jesus words and actions can inspire followers to lead by his example. As Jesus spoke to his disciplines during his teachings that they must not only speak the word they must also apply what they believe by walking by faith. Jesus said in order to follow me, his disciplines must do more than pray, worship and have they faith while actively spreading the words of the bible while showing others that Gods love is pure and true.

The pathway has been laid down for all Jesus Christ followers to obey the word by in the works that are done in his name. The Christian follower must believe that the Jesus can heal the sick body and change the black of hearts. For those that becoming filled with the holy spirit of Christ should have no fears except God. In the gospel of Matthew, Mark, Luke and John it says” Jesus gives the command that all who believe should follow the words of the bible with blind faith” (San Diego Christian, 2015). In the teachings of Jesus Christ, my understanding is those that follow Jesus Christ will be ridicule and called a fool, however, through our faith and conviction concerning Jesus Christ teachings will prevail. In my bible school, my pastor said that following Jesus has been reduced to the idea of living like and following Jesus. He believed that we must give our minds and spirit 100 percent to Jesus Christ and his teachings and our actions will show we truly follow Jesus Christ.

The walk of following Jesus Christ should be taught by every Christian educator because knowing the battles and barriers help the Christian follower to handle the attacks from those that doubt the teachings of Jesus Christ. The bottom line is one must not walk by sight but walk by faith as they walk in the path of Jesus Christ.

God-Centered Theory

In today’s society, the innovation of new technology advances challenges the existence of God because they can find a fossil 1 million years old. However, in the God centered theory everything on this earth and in the universe was created by God. It does not matter if it was 20 million years ago, it was God who created the heavens and the earth. In the God Center Theory man cannot change the biblical teachings by changing laws.  The legal right for people to choose their own religious beliefs based on the Constitution does not mean that this changes that God created this earth. Christians should raise their families on the principles of a God-centered theory because the scriptures layout the parameters for raising children, marriage, love, prayer and worship.

Works Cited

Bible Gateway. (2015). Scriptures by verse. Retrieved from https://www.biblegateway.com/versions/King-James-Version-KJV-Bible

Bible Hub. (2015).Matthew 26:41. Retrieved from http://biblehub.com/matthew/26-41.htm

Christian Science. (2015).Following Christ Jesus. Retrieve from http://christianscience.com/what-is-christian-science/christ-jesus-our-example

Lockerbie, B. (2005). A Christian Paideia: The Habitual Vision of Greatness. Colorado Springs, CO: Purpose Design Publications

Mangalwadi, V. (2009).Truth and transformation: A manifesto for ailing nations.Harpenden, England. YWAM Publishing

Moreland, J.P. (2003).Love God with your mind. Colorado Springs, CO: NavPress

San Diego Christian.(2015).What does it mean to truly follow Christ? Retrieved from http://www.gotquestions.org/follow-Christ.html

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Home > Christian Resources > Exploring Effective Christian Education Methods

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Exploring Effective Christian Education Methods

Published: September 12, 2023

Written by: J.C

Learn how to create a successful and meaningful Christian education program with tried-and-true methods. Dive into strategies that work for pastors, parents, and children alike.

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Education is a powerful tool to empower people. Education plays a crucial role in imparting knowledge about history, culture, and religion. Christian education enables students to better understand the Christian faith and its practical application in real life. Christian education is also critical in molding individuals’ values and character within the Christian community. This article will go into the numerous aspects of Christian education, including but not limited to its methods, importance, and implementation.

The Importance of Christian Education

Christian education is profoundly based on the teachings of the Bible. It promotes spiritual development and maturity. It also provides Christians with the knowledge and understanding needed to build a solid foundation of faith, allowing them to navigate life’s problems while remaining rooted in their Christian values.

In addition, effective Christian education helps to build a robust and dynamic Christian community. Individuals build a sense of belonging and unity via shared learning experiences, strengthening the links within the Church.

Assignments and essays frequently place a heavy burden on students. Do not hesitate to seek professional writing assistance to reduce your stress and save time. You can go to GrabMyEssay.com and hire expert writers. Their professionals are from around the world and have decades of experience to help you out with writing professional essays.

Read more : Different Options for Studying the Bible in an Academic Context

Components of Effective Christian Education

1. doctrinal teaching.

The core of Christian education is doctrinal teaching. It entails instilling a thorough awareness of theological concepts, scriptural principles, and Christian history. This assists believers in developing a solid theological framework that guides their beliefs.

2. The Study of Scripture

The study of Scripture is an important part of Christian education. Reading, understanding, and applying the Bible to one’s life are all part of this. Individuals gain insights into God’s Word through in-depth Bible study, which provides guidance and inspiration.

3. Worship and Prayer

Prayer and worship should be included in an effective Christian education. These actions aid in the development of a personal relationship with God, as well as the cultivation of a spirit of reverence and worship.

Read more : The Influence Of Religion On Education

4. Application in Practice

Christian education should not only be theoretical but should also foster practical religious application. Outreach and ethical decision-making based on Christian beliefs can all be included in this segment.

Being culturally aware, finding a sense of purpose, and knowing where you belong in a community can be challenging. This is why religion in education is important. It helps people develop holistically and get a deeper awareness of the world around them.

5. Mentorship

Relationships of mentoring and discipleship are vital components of Christian education. Newcomers are guided and supported by experienced believers, who assist them in their faith journey.

Methods of Effective Christian Education

1. sunday school and church-based activities.

Traditional Christian education channels include Sunday school sessions and church-based activities. They provide structured learning environments in which children, youth, and adults can read the Bible, participate in discussions, as well as engage in age-appropriate activities.

Read more : 7 Reasons Why Religion Must Be Taught in School

2. Studies in Small Groups

Small group studies promote community while providing an intimate Bible study and conversation atmosphere. They enable participants to express their thoughts, problems, and questions, resulting in a greater understanding and connection.

Writing about something you are passionate about makes the whole process fun and productive. If want to contribute to Christian news as a writer, you may check out this for more info . This platform allows you to write about various aspects of Christianity and is also the space where you can get good exposure while working with like-minded individuals.

3. E-Learning and Online Resources

Online materials and e-learning platforms have become significant instruments for Christian education in the digital era. People can now access a multitude of instructional content from anywhere, thanks to websites, podcasts, webinars, and online courses.

4. Conferences

Christian retreats and conferences provide participants with immersive experiences that allow them to focus on their religion. Guest speakers and workshops on Christian living and doctrine elements are common at these events.

5. Learning Across Generations

Encouragement of cross-generational connection and learning can be quite beneficial. Older congregation members can pass on their expertise and experiences to new generations, fostering a feeling of continuity and community.

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Tailoring Christian Education

Christian education for children and teens should be age-appropriate and interesting. Young learners can better understand biblical themes and build a love for God’s Word using storytelling, interactive exercises, and multimedia tools. It should be adaptable to different learning styles and schedules for adults. It can include in-depth Bible studies and practical courses addressing adults’ individual needs and challenges.

Christian education should provide a solid foundation in the fundamentals of Christianity for new believers. Topics such as salvation and fundamental doctrine can assist newcomers in growing their faith.

Outreach & Missions

Christian education may include classes on various cultures, faiths, and the practical implications of sharing the Gospel in missionary and outreach settings. It may also cover language learning and cultural sensitivity in the curriculum.

Collaboration

1. inter-church collaboration.

Christian education programs can be improved in quality and scope through collaboration between churches and denominations.

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2. Academic Partnerships

Working with Christian institutions and seminaries can make access to theological experts and resources possible. This collaboration can make incorporating rigorous academic standards into Christian education initiatives easier.

3. Community Participation

Community involvement can improve Christian education by combining practical experiences and addressing regional needs. For outreach and service projects, collaborating with regional nonprofits and charities can have a significant influence.

Challenges and Solutions in Christian Education

1. diverse viewpoints.

There are numerous theological schools of thought and Christian denominations. It can be difficult to strike a balance between these disparities and comprehensive education. Promoting conversation and highlighting fundamental Christian ideas may be one of the solutions.

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2. Integration of Technology

Digital tools have many benefits but can also have drawbacks, like concerns over screen time and the possibility of false information. Christian educators should carefully select online information to make sure it adheres to their doctrinal principles.

3. Engaging Youth

It might be challenging to keep young people interested in Christian education in an environment that is becoming more secular. Christian education can be made relevant and engaging to young people by using innovative methods, mentorship programs, and talking about current topics.

4. Resource Limitations

When putting in place efficient Christian education programs, many churches and organizations could run into resource issues. These issues can be handled by working with other churches and enlisting volunteer support.

5. Secularization and Cultural Shifts

Christian educators in a secularizing culture have a difficult time passing on their faith in a setting that frequently encourages secular ideals and lifestyles. Effective Christian education should address current challenges and give students the tools they need to interact with the secular world while upholding their faith.

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6. Inclusivity and Diversity

Christian education must address diversity and inclusivity concerns in the modern, globalized society. Creating a welcoming atmosphere that embraces people from various backgrounds while keeping grounded in Christian ideals is crucial.

Measuring the Effectiveness of Christian Education

Implementing assessment and feedback mechanisms is vital to ensuring the efficacy of Christian education techniques. The effectiveness of programs can be regularly assessed, and participant input can be gathered to help improve teaching tactics.

A particular difficulty in Christian education is assessing spiritual development. While academic success may be measured, evaluating one’s level of faith and character development calls for more subtle techniques, like self-evaluation and qualitative feedback.

Effective Christian education should also focus on long-term results rather than short-term memory retention. It should produce people who are dedicated to continuing their education throughout their lives, actively participating in church, and living out their faith daily.

The Future of Christian Education

Christian educators should adapt as technology develops by investigating virtual reality, augmented reality, and other immersive technologies to develop creative and interesting learning experiences. Internet accessibility on a worldwide scale enables more extensive global Christian education initiatives. Online programs and materials can be modified to appeal to people all over the world, strengthening Christian communities all over the world.

Furthermore, Christian education has to include topics like environmental sustainability and stewardship. Teaching about God’s creation and humanity’s duty to care for it is consistent with biblical precepts and current issues.

Effective Christian education is essential for individuals within the Christian community to grow spiritually and in their faith. It includes a range of elements and techniques that can be adjusted for various situations and age ranges. Christian educators must embrace new technology and difficulties as the world changes while adhering to the fundamentals of doctrine and religion. Christian education’s ultimate objective is to empower believers to live out their faith significantly and positively within the Church and the larger community.

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Answers in genesis launching new curriculum for christian schools.

The Christian apologetics organization Answers in Genesis, known for its Creation Museum and arguments for young earth creationism, has launched a new Christian school curriculum.

Known as the "Twelve Stones Curriculum," this program is meant for Bible classes in Christian schools, providing students with apologetic and worldview resources.

The name "Twelve Stones" derives from Joshua 4 , in which God tells the Israelites to build a memorial of 12 stones to remember when they miraculously crossed the Jordan River.

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Christa Ebert, manager of Curriculum Production & Design at Answers in Genesis, told The Christian Post that the program was created because "a student's biblical worldview begins in the early years of life."

"Therefore, a child's education should be grounded in the truth: the authority of God's Word, starting in Genesis chapters one to 11 and the Gospel of Jesus Christ," Ebert said. "Our desire is to help students develop a solid biblical foundation and proper worldview that will prepare them to stand firm in their faith."

Ebert also told CP that interest in the curriculum is "high," noting that Answers in Genesis "recently received curriculum materials in the warehouse" and that "the Twelve Stones Curriculum will start shipping out orders this month."

Currently, the curriculum is available for kindergarten to second grade, with work still being done on the content for grades three through 12. According to Ebert, work on the third-grade program is "wrapping up," and the organization's curriculum team will begin working on the fourth-grade content in the summer.

"Our Twelve Stones Curriculum integrates critical thinking skills, engaging activities, and flexible strategies in an easy-to-use format for teachers and students — all of which take time and resources to develop well," Ebert explained.

"The Twelve Stones Curriculum also incorporates additional instructional illustrations, printables, manipulatives, and digital resources to equip teachers with various student engagements."

Ebert told CP she hoped the curriculum's students would "develop a solid biblical foundation and proper worldview in which they understand God, his Word, and the Gospel."

"While students will be challenged by a rigorous and thorough Bible curriculum, Twelve Stones incorporates differentiated instructions to help all learners believe, defend, and proclaim God's Word," she added.

A study from the Cultural Research Center at Arizona Christian University released last October found that most children aged 8-12 reject one or more fundamental Christian beliefs.

For example, just 36% of respondents agreed that "as a sinner, the only solution to the consequences of sin is to acknowledge your sins, ask God to forgive you through Jesus Christ, and rely on Him to save you from those consequences." Additionally, 25% said they "trust the Bible because it is completely true" and "personally relevant" to their lives.

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