1. What Christian Education Is ?
Kenneth O. Gangel
Thomas Talbott once pondered the idea that God might have called
him a teacher to show him how biblical revelation came about. Talbott suggests
that the way teachers struggle and study to communicate truth to their classes
offers a microscopic metaphor for how God has revealed his truth over the
centuries. Its apt title simply affirms "What the Study of the Scriptures
Can Teach Us."
In this chapter we will try to reverse Talbott's idea and - indeed
- his title. At the beginning of this important book, our concern is to ask,
"What can the Scriptures teach us about teaching?" Or, more
generally, "What can the Scriptures teach us about the nature and role of
Christian education among evangelicals?" Christian education has been
diverse. defined over the past half century. In 1963, Randolph Crump Miller
praised the Adelaide Case's simple definition:
"Christian education is an effort to make available to our
generation - children, young people and adults - the accumulated treasures of
Christian life and thinking in such a way that God in Christ can continue his
redemptive work in every human soul and in the common life of man.2
Recently, Mark Lamport noted that the main difference between
secular and Christian education is the adjective Christian. "Christian
education, to be Christian, must: have God's respect for people, view
activities as experiences through growth and development, and provide
opportunities for service through activities."
From both of the above definitions (and from many other
contributions by evangelical educators) it seems clear that there is an
absolute connection between Christian education and theology. In this respect,
we are talking about Christian education rather than religious education. There
is no difference between New Testament and Old Testament truth because
evangelicals affirm the Old Testament foundation of Christian education. The
difference, however, lies in the articulation of an education clearly based on
theological propositions derived from the text of Scripture rather than an
education developed to preserve and propagate the principles of a particular
religious system.
Of course, Christian education owes a great debt to the social
sciences—and in a secular university that would be its normal home. But a
secular university cannot provide a natural environment for Christian
education; his absolute adherence to Scripture relegates the social sciences to
the position of a stepchild. Perhaps one of the best recent discussions of this
connection is provided by Jim Wilhoit in Christian Education and the Search for
Meaning.
Theology is central to Christian education. Christian education
has often been accused of moving away from orthodox theological teaching.
especially with regard to the Christian view of human nature and spiritual
growth. This drift is unfortunate because Christian education is lost if it is
not based on biblically based teaching. No matter how much zeal a Christian
educator may have, it is of little use if [1] he is not aware of the basic theological
foundation of the faith.”
EDUCATION IN THE PENTATEUCH
Timothy Thomas, in an excellent article published in 1987, pleads
for greater respect for the Old Testament among Christian educators and asks us
to abandon our "people's canon." .
The "popular canon", which often excludes parts of the
New Testament, is content to leave out most of the Old Testament. The Old
Testament "folk canon" often consists of Genesis, narrative materials
up to the end of Esther, the Psalms, the occasional proverb, the "Christmas"
parts of the prophets (courtesy of Handel), and for those inclined to
eschatology. , other parts from the prophets. We make little attempt to see the
holistic picture. The context has a low priority. Furthermore, undue literal
emphasis on the words themselves absolves the reader and interpreter of the
responsibility to hear God's Spirit speaking through the whole.
In addition, Thomas suggests that the "folk canon" can
often be expanded to include denominational publications and popularist
writings. But his main complaint. . it is based on the minimum agreement that
the Old Testament provides among pedagogues.
JEHOVAH CENTRICITY
The education of the ancient Hebrews was focused on understanding
God. The opening statement of the Bible leaves no room for flexibility when it
comes to its main theme (Gen 1:1). God directed events in the lives of His
people; He initiated treaties and law; He called leaders to instruct his people
in personal and corporate righteousness. And when one generation failed to
follow God's truth, confusion inevitably followed (Ex 1; Judg 2:10-15). William
Barclay's Classical Educational Ideals of the Ancient World makes it clear:
It must always be remembered that Jewish education was exclusively
religious[1]. There was no textbook but the Scriptures; all primary education
was a preparation for reading the law; and all his higher education was his
reading and study. ... Josephus says of Moses: "He commanded 'to teach the
children the elements of knowledge (grammata), to teach them to walk according
to the law, and to know the deeds of their forefathers.'
Shortly before the Bible was sent, God's people, through his
elect, believed his words to be true. Noah announced the coming flood and his
family entered the ark (Gen 6-7). Abraham reported his vision of the Lord and
nation (Gen 12-24). Moses thundered from Mount Sinai and the law was given (Ex
19-20). opinions. When God speaks, his people respond. Evangelical education
maintains its commitment to absolute truth—namely, that truth is immutable in
throughout Scripture In a world that almost universally regards truth as
relative (subject to change and revision), Christian educators affirm the
centrality of absolute truth.
FOCUS ON THE FAMILY
Respected Christian educators understand the importance of
the family in teaching, but rarely do we see the continuity of the covenant
more dramatically than in the early books of the Old Testament. The elaboration
of Deuteronomy 6 will come later, but note here the dramatic text of
Deuteronomy 29:29: “The hidden things belong to the Lord our God, but revealed
things belong to us and to our children forever, so that we may rule over all
things the words of this law." Earlier in the chapter, Moses stands before
all the Israelites and finally reminds them that God's covenant is with the
nation, but the nation is represented by its families (Deuteronomy 29:9-15;
Psalm 78:1 -8 Provo 4:3- 4,10,20-22).
Barclay is again helpful in pointing out that, in addition to the
focus on God, the center of Jewish education was the home, “and the
responsibility to teach the child is something that a parent cannot avoid if he
is to satisfy God's law. .'"
ASSIGNMENT TEACHING
The Hebrew word for teach (lilmad) is translated didasco in the
Septuagint, which occurs about a hundred times. It is most often found in
Psalms, Deuteronomy and Jeremiah. The use of the Old Testament is not primarily
about imparting knowledge and skills, but rather focuses on how one should live
(Deut 11:19; 20:18). Deuteronomy 6:1-9 represents a portion of Scripture that
is dear to the hearts of many Christian educators [1]. Moses reminded his
people that "God commanded me to teach you" and again showed how
learning takes place in the matrix of the family.
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