Christian Education, Leadership & 21st Century Culture

The research has thus far shown that Christian education encompasses more than just the study and delivery of information aimed at spiritual formation. It should intentionally inform all areas pertaining to ecclesia – worship, evangelism, edification, fellowship, ministry and prayer. It is unwise to ignore the educational trends of the culture and society. If the Body of Christ is to stem the tide of decades of secularism in Education, then the way forward must include a reconsideration of Christian pedagogy intentionally driven through Christian community.

Trevor Cooling (2015) recommends exploring two models: First, an awareness of the modernist model which pushes hard knowledge and “treats Christian belief as at best unnecessary clutter and at worst as irrational and even toxic” (p. 21). Second is the postmodern model which promotes the subjective – maintaining that “knowledge is simply a construction of the human mind and there is no objective truth in education” (p.21).

Both models are antithetical to Christianity as the modernist model “rejects the contribution of Christian belief,” and the postmodern model “rejects the idea of revealed truth” (p. 22). Presupposing the Bible as the authority  for shaping pedagogy, future Christian education endeavors should “replace the transmission of decisive knowledge with creative faithfulness to the Bible as the shaping concept of how that authority works” (Cooling, p. 22).

Instead of adopting a retreat strategy in a highly secularized culture, Rod Dreher (2017, pp.18-19), suggests adopting  “communities in place” which are creative, prudent, bold and uncompromising. Dreher envisions the future of Christianity, its salvation and the maturation of the saints as cultured in future “Christian Villages” and Benedictine-informed strategies (Dreher, chapter 6). Rightly so, as the educational efforts of the Church has lost some ground over the years. As well,  Christian educators may consider D. Campbell Wyckoff’s integrative approach which advocates “theological discipline that draws upon the behavioral sciences” (Maddix et al., 2017, p.42). 

Since God is the source of all truth that is revealed in both nature and the Scriptures, then there is no need to deem science as evil. If  “science is the methodology and means by which humanity studies God’s creation, resulting in the formation of theories that capture God’s revealed truth about the physical universe,” then the opportunity to rewrite the conversation among the decision makers, thinkers, and policy-makers of our time is vast (Maddix et al., pp. 44-5).

Why limit God? This author believes that secularization has eroded the possibilities of the supernatural from Christian thinking. The system of this world works overtime to cast a shadow of doubt on that which is of faith. The foundation of the Christian doctrine is faith – “Without faith it is impossible to please Him” (Heb. 11:6; KJV). The example of Elijah the prophet and the widow at Zarephath serves as a model of faith and obedience in action (1 Kings 17:7-16).

With exegesis and hermeneutics as “the means and methods by which humanity studies the Word of God, resulting in the formation of theologies that endeavor to process and systematize God’s truth” and science  as the means of studying God’s creation, then pray tell the opportunities available for the state of education (Maddix, et al., 45). “The fullest expression of Christian education is one that is consistent and holistic in its use of the social sciences and theology, not as opposing sources but as complementary uses of God’s revelation of nature and his special revelation in Scripture” (Maddix et al., 45).

Kenneth Bradley’s model of faith and learning (Maddix et al., p. 47-8) is also worth consideration. The model recommends a synergy between the four disciplines of theology, research design, educational theories and Christian formation. The result will be Christian educators who are theorists, teachers, trainers and theologians who will usher in the next wave of Christian influence across the globe. In addition, technology has afforded Christians a major opportunity to create contagious, spiritually networked ecologies across the globe. The combination of collaboratory relationships within the local church, traditional schools and online presence, Christian education has a path forward to work with the Spirit of God “through these organic connections to empower, encourage, and edify individually and collectively” (Lowe & Lowe, p. 169). Just as in the early days of the church when the Word of God spread from person to person and from region to region with the help of the Holy Spirit, tremendous opportunities exist in the employment of the online classroom. The use of social media/networks and related platforms is yet another of God’s creation available for the advancement of his kingdom agenda – multiply and dominate (Gen. 1:28).

References:

Cooling, T. (2015). The Bible in education. Christian Teachers Journal, 23(3), 20–23. Retrieved from https://search-informit-com-au.ezproxy.liberty.edu/documentSummary;dn=447773062721535;res=IELHSS.

Dreher, R. (2017). The Benedict Option: A strategy for Christians in a post-Christian nation. New York: Sentinel. 

Lowe, S. D., & Lowe, M. E. (2018). Ecologies of faith in a digital age: Spiritual growth through online education. Downers Grove, IL: IVP Academic.  

Maddix, M. A., & Estep, J. R. J. (2017). Practicing Christian education: An introduction for ministry. Retrieved from https://ebookcentral-proquest-com.ezproxy.liberty.edu.

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Written by Kevin A. Hall