Christian Educational Ministry

Michael Knight and Lizette Knight

CHRISTIAN EDUCATIONAL MINISTRY

CHRISTIAN EDUCATIONAL MINISTRY

Michael Knight and Lizette Knight

ISBN: 9781648172427

Christian educational ministry

Michael Knight and Lizette Knight

First Fruits Press, ©2025

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PREFACE

A growing individual can be compared to a Christian Educational Ministry e-book. !is book has moved beyond the innocence of childhood, most likely through some mental disequilibrium of adolescence, and ideally to the point where its pedagogy and andragogy are recognized as delivering excellent educational achievements during the last three decades. As they advanced from practitionerminister to professional-professor to researcher-writer, the writers’ perspectives and traditions evolved. From fun and interesting ministry programs (how-to’s) to foundations and biblical, theological, and philosophical viewpoints on ministry, the transition was clear. But, despite many years of expertise and decades of study, something remains missing. Following the desire to see transformation through biblically based and experiential education, this book became a rallying point.

“What is the most important legacy we can leave to the next generation of educators?” we wondered. How should we invest in the next generation of ministry multipliers? We can leave a book that will carry on the faith of the next generation and transform the production of the faithful a er a lifetime of teaching or decades of training and equipping. “Christian Educational Ministry (CEM)” aims to provide a curriculum toolbox to those preparing to teach Christian education about the “why” (foundational perspective), “who” (people we minister to from the womb to the tomb), and “how” (programs and strategies in CEM).

CEM is for educators who specialize in values development and teach Christian education or general education. !is book is especially useful for professional Christian teachers and Sunday school instructors who wanted to integrate theology, philosophy, and developmental research into their ministry. !e learning outcomes that will assist instructors in becoming holistic are written for ideas only and can be amended by the teacher.We hope that this book gives you the con#dence to educate and equip aspiring educators, pastor-teachers, and church learning facilitators by providing engaging instruction and encouraging them to think about how to let their worldview inform their teaching practices.

We pray that this book emboldens you to educate and equip aspiring educators, pastor-teachers, and church learning facilitators by providing engaging education and optimal opportunities for them to embrace the perspective that educates their practices.

Michael and Lizette Knight

January 2024

Introduction

Christian Educational Ministry (CEM)

Christian Educational Ministry (CEM) is divided into two parts. Each part has seven chapters. “Perspectives” of Educational Ministries is the #rst part. !ese are the foundations for people and programs. It starts with the Biblical Foundation to the Social Foundation. !en followed by “People” in the Educational Ministry (EM) from preschoolers to senior adults.

Part 1 It is a foundational section with seven chapters on various perspectives. Chapter 1 begins with a biblical foundation of teaching ministry in the church. It covers the Hebrew language usage of teaching and learning in the Old Testament and the Greek language usage regarding teaching and learning inthe New Testament. God as Teacher, Jesus as Master Teacher, and the Holy Spirit as Teacher-Counselor are portrayed as the Trinity of teaching ministries. !e chapter explores the implication of what and how to teach biblically.

Chapter 2 explores the theological foundation of CEM from the general types of theology to the speci#c topics of systematic theology encountered in CEM. !e why, what, and how of theology as the foundation to CEM are also covered. Teachers are encouraged to consider what kind of theologian he/she is.

Chapter 3 highlights the historical foundation of CEM. It starts with a general timeline for education – from preschool to adult education. Following, we consider some speci#c components in various educational ministries like Sunday school, seminary, and Christian publisher in the Philippine context.

Chapter 4 covers the contextual foundation of CEM. It explains the basic of de#nition of contextual Christian education. We also explore theory and practice in contextualized learning and teaching. Issues in the Philippine context are examined and presented with possible “What to do” solutions

Chapter 5 focuses on the philosophical foundations of CEM. It deals with the basics of why and what of varied educational philosophies. A survey of people who advocated these philosophies is also presented. A chart of philosophy is incorporated for easy mind mapping. Learners are required to come up with one teaching philosophy.

Chapter 6 put together the psychological foundations of CEM. On top of the basics of why and what of various educational psychologies, people who advocated these philosophies are included in the chapter. !eorists like Piaget, Kohlberg, Fowler, and Erickson are the selected few that are mentioned that cover the development across all ages. Charts are incorporated for advance organizing purposes.

Chapter 7 seeks to enlarge our perspective of church teaching ministry through the sociological foundations of CEM. In particular, the Philippine social issues are scrutinized. A er each issue, a “What to do?” is supplemented. !is time, learners are asked for solutions to social issues.

Part 2 consists of seven more chapters focusing on “People” in CEM. Each chapter is outlined with the basic who, what, why, and how in its respective age group in terms of the educational ministry. Chapter 8 discusses preschoolers’ developmental milestones, and suggestions for developmentally appropriate programs and curriculum in laying the faith foundation for little people. A list of suggested topics for preschoolers is included.

Chapter 9 covers the various contexts of children’s educational ministry including family, media culture, church-related teaching, and learning. Topics for children’s curriculum are incorporated. One highlight of the chapter is a consideration of children’s conversion readiness acording to which child evangelism is the initial phase of faith formation.

In chapter 10, youth is the focus group. On top of the “who, what, why, and how” of YEM, are evangelism and discipleship. !e priority of ministry multiplication is introduced early on to ensure the continuous ministry to the next generation. Youth discipleship a er evangelism is another priority towards leading youth to grow in Christ-likeness.

Chapter 11 introduces adult milestones and characteristics of adult learners. Andragogy is a term that decribes how adults learn and this idea will be developed. How to administer young adult ministry and minister to single adults is another priority to help them discover their identity in Christ and their place in society. A section for single parents is a special add-on.

Chapter 12 considers married adults as the focus group. Married education, mission education, and social ministry involvement are highlighted as they discover ministries they can be involved in.

Chapter 13 supports the senior adult in their silver years. Initially, this chapter was not included. But demographic demands, and a desire to meet needs of the many aging people prompted us to add this chapter for Senior Adults Educational Ministry.

Chapter 14 integrates all of the “People” into the family. !e urgent need to do intentional family educational ministry is the cry of this chapter. !is is based on the constant call in the past centuries and today.

Chapter 1

Biblical Foundations of Christian Education

Chapter Description

!e objective of this chapter is for the student to understand the importance of a biblically based Christian educational ministry.

Learning Outcomes (through short answers in writing)

At the end of the reading, the learner (you) will:

1. De#ne Christian Education (CE) in your own words.

2. Discuss CE as biblically based, theologically thorough, and philosophically grounded.

3. Describe the roles of the Trinity as a teacher in establishing the biblical foundation of Christian education.

4. De#ne and di$erentiate the Hebrew and Greek terms for teaching.

5. Design more biblical implications from the Hebrew and Greek terms forteaching and share in a small group session.

Introduction

Christian education has a Biblical foundation. Christian education is the study of theology with the goal of becoming more Christ like. Too many of today’s students are learning knowledge apart from its religious component. Too many students receive information without being transformed by the Holy Spirit. In Christian education, the learner learns how to apply knowledge to promote one’s spiritual growth.

Christian Education Defnition

Christian education (CE) is a theologically grounded, philosophically integrated, and biblically based learning and teaching process that is carried

out under the guidance of the Holy Spirit with the aim of emulating Christ in the lives of both teachers and students. !e church o$ers the people of God a program and practice known as Christian Educational Ministry (CEM). !e foundation of CEM is the idea that the church is where the practices are put into e$ect, and that the #rst teaching and training should come from Christian homes. !e CEM is a family-centered ministry as a result, letting the church assist in the formation of God’s people while letting parents serve as the primary educators.

Biblically Based — Christian education starts and ends in a biblically based perspective and practices. !e Bible is true, and its value is precious. Listen to David’s description of the Bible:

The law of the Lord is perfect, refreshing the soul. The statutes of the Lord are trustworthy, making wise the simple. The precepts of the Lord are right, giving joy to the heart. The commands of the Lord are radiant, giving light to the eyes. The fear of the Lord is pure, enduring forever. The decrees of the Lord are frm, and all of them are righteous. They are more precious than gold than much pure gold; they are sweeter than honey, than honey from the honeycomb. (Psalm 19: 7–10, NIV)

We are conversing about an educational perspective that has its roots way back in the Old Testament, the Shema. Deuteronomy 6:4-5, which says: “Hear, O Israel: !e LORD our God, the LORD is one. Love the LORD your God with all your heart and with all your soul and with all your strength.”

!e Shema is both in the New and Old Testament.1 It was quoted in the New Testament by Jesus in Mark 12:28-29 as part of the great mandate. One of the teachers of the law came and heard them debating. Noticing that Jesus had given them a good answer, he asked him, “Of all the commandments, which is the most important?” “ !e most important one,” answered Jesus, “is this: ‘Hear, O Israel: !e Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.”

We see the Bible as the source of our principles and the catalyst for change in the way we approach education. A true theological sound doctrine may result from biblically sound teaching. When CEM is theologically sound, it might have a solid foundation.

!eologically !orough. Scripture is complete and its theology is trustworthy. Man’s theology can be derived from the Bible as “All the Holy Writings are God-given and are made alive by Him. Man is helped when he is taught God’s Word. It shows what is wrong. It changes the way of a man’s life. It shows him how to be right with God. It gives the man who belongs to God everything he needs to work well for Him.” (2 Tim. 3:16–17, NLV). God desires to give His children all they need for godly living. !us, as Christian educators we have the con#dence that He will grant what we need in educating His church and transform God’s people through theologically sound teaching.

Philosophically Sound. !e Bible can serve as a foundation for the attitudes and methods of Christian education. Yes, di$erent ideas may be incorporated into Christian education, but the biblical underpinnings of all viewpoints should take precedence. We want our children to hear, learn, and revere God for as long as they live, and we want to impart God’s word to our children, in order to ful#ll our stated educational objectives (Deut. 4:10 NIV). We want them to continue in what they have learned from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus (2 Tim. 3:10–15 NIV).

Spirit Empowered. Christlikeness is the aim of Christian education. How do we get there? Christ is the center of our educational process and its main concept. !e entire focus of the teaching and learning process is the revealed Word of God, and our goal is only accomplished by the power of the Holy Spirit. Only when God the Spirit intervenes in the lives of the learners does transformation occur. !is third point needs to be emphasized repeatedly, because without the help of the Holy Spirit, neither teachers nor students can become godly. !e Spirit is our mentor, coach, and counselor, and He is the one who called us through the kindness and glory of Himself. He provides for our every need in life and help us lead a holy life. He grants this with His immense power.

Biblical

Perspective

Indeed, the Scripture is the essential source for understanding Christian distinctive in education. !erefore, it is crucial that the Christian educator’s thoughts and practices be guided by God’s revealed truths as he or she seeks to be obedient to Christ in the task of education.2 Scripture

should be the primary source of faith and practice and should not be taken as a mere book for religious education.

As teachers we must acknowledge the Trinity’s function—God as the Creative Teacher, Jesus as the Master Teacher, and the Holy Spirit as Teacher-Guide—in laying the biblical framework for Christian education.

According to Exodus 4:15 NIV, God acts as a teacher in the Old Testament, instructing His people on what to do. He teaches them the paths they ought to take (Psal. 32:8 NIV). He instructs them in the paths they ought to take (Psalm 25:12 NIV). Isaiah 48:17 (NIV) states that God teaches us what is best for us and leads us in the right direction. All our o$spring will be taught by the Lord, and great will be their peace (Isaiah 54:13 NIV), says God the Teacher, who has been teaching since the beginning of time (Psa 71:17 NIV). When God’s people strayed and turned their backs, God continued to rebuke them and teach them even though they refused to listen (Jeremiah 32:33 NIV). But God demonstrates His methods (Micah 4:2 NIV).

In the New Testament, Jesus was addressed as “Teacher” by Nicodemus (John 3:2), a wealthy young ruler (Matt. 19:16), and even Jesus’ enemies (Matt. 22:16, 24). Jesus was addressed as teacher twenty-nine times in the Gospels. Teacher as noun and teach as verb were used of Jesus some ninety times. Jesus’ teachings were informative and creative. Both contents and methods were uniquely authoritative (Matt. 7:28), and his methods are worth careful study.3

In both in the Old and New Testaments, the Holy Spirit is described as a teacher. Having instructed God’s people in the OT and Jesus Christ’s disciples in the NT, the Spirit of truth continues to reveal the truth of God to believers. In the Old Testament, !e Spirit teaches practical matters1 Chronicles 28:12-13, Exodus 31:2-6, Exodus 35:30-35, and 1Chronicles 28:19. !e Spirit teaches the ways of God (Psalm 143:10). See also Nehemiah 9:20 and 30; Isaiah 48:16-17. He also teaches about the salvation which is to come in Jesus Christ1Peter 1:10-11; see also Heb. 9:8; 10:15-17. !e Holy Spirit empowers Jesus Christ’s teaching (Luke 4:14-15).

!e Holy Spirit teaches Jesus Christ’s disciples what to say when persecuted(Matt. 10:19-20; Mark 13:11; Luke 12:11–12.Jesus Christ promises the Spirit’s teaching ministry(John 14:26).!e Spirit continues to teach believer (John 2:20). !e Spirit teaches the churches(Rev 2: 7, 11, 17,

Biblical Foundation of Christian Education | 11 29; Rev 3: 6, 13, 22). !e Holy Spirit’s teaching centers on Jesus Christ (John 16:14–15). !e Spirit inspires Scripture for teaching (2 Timothy 3:16).4

Teaching Terms in the Bible

Both the Old and the New Testament have words for teaching. Below are Hebrew and Greek words for “teach.”

Hebrew for “Teach”

1. ALAPH To become familiar

2. BIN To distinguish

3. ZAHAR To enlighten

4. YADAH To cause to learn

5. YASAR To correct

6. YARAH To direct

7. LAMAD To cause to know

8. SAKAL To give insight

9. SHANAN To sharpen

10. NABBAH To boil up

11. RA’AH To Nourish

12. RA’-AH To see

!e

Greek Words for “Teach”

1. GNORIZO To cause to know

2. DIANOIGO To open

3. DIDASKO To teach groups

4. EKT1THEMI To explain

5. KATEKEO To inform

6. MATHETEO To be a pupil

7. MANTHANO To learn

8. KATAMANTHANO To study carefully

9. SUMBIBAZO To unite

10. SUNIEMI To understand

11. PAIDEUO To train

12. PARATITHEMI To set before

Old Testament Terms

!e Hebrew words teaching and learning are the following:

1. ALAPH: to learn by being familiar with. One negative example is “Do not make friends with a hot-tempered person, do not associate with one easily angered, or you may learn their ways and get yourself ensnared” (Prov. 22:24–25 NIV). On the other hand, good examples from Godly people one can model positive traits.

2. BIN : to distinguish, discern, perceive, and to separate. Ezra opened God’s Word before the people, making it clear, giving the meaning of the Law of God. !e Levites caused the people to understand or perceive it (Nehemiah 8:7-9NIV). !is word implies Discerning solution to di%cult problems, the interpreting of God’s will, or living a godly life.

We teach learners how to discern God’s will in their lives through the teaching of God’s words.

3. ZAHAR: to shine or to enlighten. Jethro, Moses’ father-in-law, suggested that Moses teach the Israelites God’s ordinances and laws: “Teach them his decrees and instructions, and show them the way they are to live and how they are to behave” (Exo. 18 :20). Knowledge is seen as light shining, like an illumination as ignorance is darkness “He gave them these orders: in the darkness of ignorance. “You must serve faithfully and wholeheartedly in the fear of the Lord. You are to warn them not to sin against the Lord; otherwise, his wrath will come on you and your people. Do this and you will not sin.” (2 Chron. 19:9–10 NIV). !is word meaning illumination a carries two fold sense of instruction and admonition.

4. YADAH: to know, to cause to know, and, therefore, to teach. To teach the statutes of God, to inform them of God’s decrees and instructions (Exo. 18:16). It describes the act of knowing as both progressive and completed. !e causative conception signi#es achievement in the sphere of instruction. It is used of the interpretation and application by Moses of the principles of the law of God (Exo. 18:16 and 20). “You make known to me the path of life; you will #ll me with joy in your presence, with eternal pleasures at your right hand.”(Psa. 16: 11)

5. YASAR: to chasten, to correct. Included in the verb is the idea of teaching by correcting, or giving instruction that involves chastisement. Chenaniah, head of the Levites, was a music teacher, one who corrected voice students in their singing (1 Chro. 15:22). Correcting is teaching. Wrong answers needed to be replaced with right concepts.

6. YARAH: to direct, to point the way, (cf. the throwing out of one’s #nger to point the way, Gen. 46:28, ASV). !e Torah (law) points men to God’s holy standards. Also, yarah means to cast. !e original idea is easily changed into an educational conception, since the teacher puts forth new ideas and facts as a sower casts seed into the ground. It’s basically teaching the right way, pointing the right direction in life.

7. LAMAD: to know, to learn, to cause to learn. !e former verb indicates the acquiring of knowledge, but the latter indicates the training to do the right thing. A disciple is a learner or one who is taught (as in Isa. 8:16 and 1 Chro. 25:8). Teaching with various methods can cause learning to happen. Cause them to learn the right things.

8. SAKAL: to be wise, to cause to be wise, to give insight. David received wisdom from the Lord with regard to the pattern for the temple (1 Chron. 28:19), and Daniel was given insight from the angel Gabriel into the prophecy of the seventy weeks (Dan. 9:22). !e verb from which the various nominal forms for “wisdom” are derived means “to look at,” “to behold,” “to view.” Wise men and women can receive wisdom from God that result in right living out of right teaching.

9. SHANAN: to sharpen .“You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up.” (Deu. 6: 7 NASB). Diligent teaching is the demand of our time.

10. NABHA: to boil up is derived from the verb which means “to boil up or forth like a fountain,” and consequently this means to pour forth words under the impelling power of the Spirit of God. !e Hebrews used the passive forms of the verb because they considered the thoughts and words of the prophets due not to personal ability but to divine in&uence. !e utterances of the prophets were characterized by instruction, admonition, persuasion and prediction (Eze. 33:1–20).

11. RAAH: to feed a !ock, to nourish comes from a verb meaning “to feed”; hence, to protect and care for people out of a sense of devotion, ownership, and responsibility. It is employed with reference to civil rulers in their positions of trust (2 Sam. l 5: 2 and Jer. 23: 2) with reference to teachers of virtue and wisdom (Pro. 10: 21; Ecclesi. 12: 11). God as the great Shepherd of His chosen people (Psa. 23: 1; Hos. 4: 16 and John 10:1–42) shows how religious teachers are shepherds under Jesus the Good Shepherd.

12. RA-Ah: vision. !e literal meaning of this verb is “to see,” and the nominal form is the ancient name for prophet or authoritative teacher who was expected to have a clear vision of spiritual realities, the will of God, the need of man and the way of life (1 Samuel 9: 9; 1 Chronicles 9: 22; 2 Chronicles 16: 7; and Isaiah 30: 10).5

New Testament

Several educational principles are indicated by the following words in the Greek New Testament translated as “teach,” “learn,” or other related words. All of the materials below came Roy Zuch’s work in Bibliotheca Sacra 122.6

1. GNORIZO. !is verb is the casual form of ginoskö, to know. Ginoskö means to make known, to cause to know. It is interesting that in about half the occurrences of this word God is the One making something known. He has made known His power through the vessels of wrath (Rom. 9: 22), the riches of His glory to the vessels of mercy (Rom. 9: 23), and has made known His manifold wisdom (Eph. 3: 10), the mystery of His will (Eph. 1: 9), and the mystery of Christ (Rom. 16: 26, Eph. 3: 3 and 5, Col. 1: 27). Teaching is partaking of knowledge — knowledge about God and His mercy and love as well as His wrath.

2. DIANOIGO. !is word, which means “to open,” was the word used by our Lord when He healed a deaf man’s ears (Mark 7:34). In a more #gurative sense, this verb is used of the opening of one’s eyes, mind, and heart so the person may understand spiritual truths. !is stresses the divine element essential in Bible teaching. Only Christ could open the eyes of the Emmaus disciples so they would know that He was the One with them (Luke 24:31). Only Christ could open the Scriptures to them so they would appreciate them and know their meaning (Luke 24:32). Only Christ could open the minds of His disciples so they could understand the Scriptures (Luke 24:45). God can open our eyes so we can understand and see who He is.

3. DIDASKO . Almost without exception, didaskö refers to the teaching of groups. For example, Jesus taught the multitudes (Mark 2:13 and 4:2), the people (Luke 5:2 and John 8:2), and His disciples (Matthew 5:2 and Mark 9:31). !e fact that He taught in the synagogues (Matthew 4:23; Mark 1:21; Luke 4:15; John 6:29), and in the temple (Matthew 21:23; Mark 14:29; John 7:14), and in the villages (Mark 6:6), suggests that directed teaching toward groups. Paul, too, taught “everywhere in every church” (1 Corinthians 4:17), and he taught the elders of the Ephesian church (Acts 20:20). !us, the usage of didaskö indicates that this verb means public instruction, or teaching of groups.

4. EKT1THEMI.- !is verb literally means “to set out, expose.” Figuratively it means “to explain, expound, and set forth the meaning of.” In this latter sense, ektithëmi is used only three times, all in the book of Acts. Peter “expounded [the matter] by order unto them” (Acts 11:4). Aquila and Priscilla “expounded unto [Apollos] the way of God more perfectly” (Acts 18:26). In Rome Paul “expounded and testi#ed the kingdom of God” to many who came to him (Acts 28:23). Explanation is essential in teaching the Bible. Teaching is explaining the truth.

5. KATEKEO. From the verb katëkeô we get the English word “catechism.” Katëkeo a compound of kata (“down”) and hakeo (“to sound”) literally means “to sound down on.” From this the derived meaning is “to inform” or “to instruct orally.” It is used seven times in the New Testament. Luke wrote his Gospel so that !eophilus might know the certainty of those things concerning which he had been informed orally or catechized (Luke 1:4). Apollos was catechized or orally informed about the way of the Lord (Acts 18:25). !e Jews had been orally informed by Paul (Acts 21:21, 24). !e Jews were taught orally out of the law (Rom. 2:18).

6. MATHETEO. !e verb matheteö is used only four times in the New Testament, but the noun mathëtës is used 228 times in the Gospels and 28 times in Acts (256 times in all). In Matthew 15, the 21 uses of didaskalia are in the pastoral epistles. Mathëteô is used intransitively and means “to be a pupil or disciple.” Joseph of Arimathea had become a disciple of Jesus, to be a learner. A learner needs to learn, as teachers ought to be a learner #rst before becoming a teacher.

7. MANTHANO. Sometimes manthanö means “to learn in the sense of studying or in some way increasing one’s knowledge.” Other times it means “to learn in the sense of practicing or experiencing habitually.” !e former meaning is suggested in I Corinthians 14:31, “For ye may all prophesy one by one, that all may learn.” Our Lord knew various writings though He never studied (manthanö) them (John 7:15), for He in His omniscience. He told His disciples to learn a parable (Matt. 24:32). Paul exhorted Timothy to “continue ... in the things which thou hast learned” (II Timothy 3:14), for he had learned the Scriptures from Paul. !e central thought of teaching is causing one to learn. Teaching and learning are not scholastic but dynamic, and imply personal relationship and activity in the acquisition of knowledge (Matthew 11:29; 28:19; Acts 14:21). Learning to increase knowledge and from knowledge understanding and later apply in one’s life.

8. KATAMANTHANO. !is verb, a compound of the verb manthanö, “to learn by study or practice,” means “to study carefully so that one learns thoroughly.” It is used only in Matthew 6:28 where it is translated in the Authorized Version, “Consider the lilies of the #eld.” Learning through practice and observing how others live.

9. PAIDEUO . !e verb paideuô is translated several times in the Authorized Version by the word “chastise.” In other words, paidem basically means

“to bring up, train, or educate. Teaching through training. To chastise and correcting is part of training and teaching.

10. PARATITHEMI. Paratithëmi, “to set or place before or besides,” is commonly used with regard to food — “to set food before someone.” But in Matthew 13:24, Christ set (paratithëmi) a parable before His disciples as He taught. In other words, He placed the truth before them so they could comprehend it. !is means presenting the truth before learners, then teachers can expect comprehension from them. Paul set before Timothy a charge (I Tim. 1:18). And Paul told Timothy that the things that he had heard from Paul he was to set before reliable men so they would instruct others (II Tim. 2:2). !is is the “endless chain of teacher training and Gospel propaganda.”

11. SUMBIBAZO. !is verb means “to bring together or unite” (Eph. 4:16; Col. 2:2, 19), “to conclude in one’s mind by putting facts together” (Acts 16:10), and “to cause a person to unite with one in a conclusion, or to prove by putting facts together” (Acts 9:22). If I may say this in the taxonomy, this can be synthesis – putting together knowledge and understanding in one’s creation.

12. SUNIEMI. !is verb means “to understand, comprehend, and gain insight into something.” !e basic underlying meaning is “to put facts together and thus arrive at an understanding.” Several times in the Gospels suniëmi is followed by an accusative, each time with reference to Christ’s teachings. In the parable of the sower, the seed in the good ground represents the person who hears the Word and understands it (Matt. 13:19, 23). Consider this as your“aha moments.” Before it clicks— not, now you got it.

Principles and Practices in CEM

1. Learning should result from teaching. Because of the teacher’s instruction, learning ought to inspire a desire to study. Innovative teaching strategies are used to ensure that everyone learns. !rough the techniques one employs, teachers can be the catalyst for learning that is desired.

2. Making others aware of divine truths is one aspect of teaching, along with providing discernment, warnings, knowledge, corrections, guidance, training, imparting wisdom and insight, and inculcating. Knowing these

realities will help teachers comprehend the various roles they can play based on biblical examples of what teaching should be.

3. Teachers are models for their learners. One cannot reproduce something one does not possess like discernment, and insight. It is causing others to have a knowledge of and discernment in God’s Word and ways. !is is the call of commitment; we need Christian educators who can really walk the talk.

4. Deeper learning occurs as students become knowledgeable about the facts, willing to learn from experience, interested in new insights, and accepting of mistakes. Here, the learning taxonomy is clear to see.

5. Be diligent in your instruction and demand the same of your students. Teachers might predict outcomes in the lives of the students as they carefully instruct using inventive and learner-centered methods. As we diligently prepare, we hope to reap a bountiful harvest of fruitful ministry engagements.

6. Discipline and kind corrections should be a part of teaching. According to Proverbs 31:1, teaching in the home may need to include correcting improper behavior and/or incorrect concepts. !is should be done with zeal, repetition, and purpose (Deuteronomy 6:7). !rough teachings that are given with application as a learning objective, the church can reinforce the instruction.

7. !e decision to learn spiritual truths ultimately rests with the student and God. In the end, the only Teacher is God. !en, as teachers, we may unwind and believe that God can transform lives because He is omniscient and omnipotent.

8. E$ective and long-lasting teaching requires zeal and diligence. Learning happens over time. It requires the teacher to have patience. Learning has enduring power. Teaching must be persistent if one is to get the message to stick in students’ minds for information, hearts for conviction, and hands for action.

9. Knowing God’s Word is to have a character that converts. Its purpose is to increase students’ obedience to God’s commands and ways. Learners can then ful#ll His will and exalt Him in the process. !en, what an honor it is to instruct others in God’s priceless Word! Every Bible teacher and

Christian educator should be a student of God’s Word and should pray with the psalmist in order to be e$ective in his teaching:

“Teach (hry) me thy way, O Lord” (Psalms 27:11 and 86:11), and “Teach (dml) me thy statutes” (Psalms 119:12, 26, 64, 68, 124, 135).

Amen

10. For your space of “Principles and Practices in CEM” biblically.

Conclusion

Biblically based teaching is a process in which students learn not only how to teach but also how to educate in a way that will alter their life. Biblical instruction is not only for the purpose of conveing informations, but it is also for comprehensive transformation of the individual. Both the Hebrew and Greek words represent the various ways in which a teacher’s instruction might in&uence a student. Teaching is more than just getting the mind to remember and comprehend knowledge. It is about changing the heart, changing the conduct and attitude, and entirely retraining the mind so that the person leaves the classroom a di$erent person than when he or she entered.

We hope you now understand the importance of a biblically based Christian educational ministry. Biblically based education is a process in which students learn not only how to teach but also how to educate in such a way that it changes their lives. Biblical instruction is not just for informational purposes, but also for total transformation of the individual.

1 Brayden Morrison, “What Is the Shema in the Bible?,” April 26, 2023, accessed November 2, 2023, https://renew.org/what-is-the-shema-in-the-bible/.

2 Robert W. Pazmiño, Foundational Issues in Christian Education: An Introduction in Evangelical Perspective, 3rd ed. (Grand Rapids, Mich: Baker Academic, 2008), 17–53.

3 Wayne Jackson, “Jesus Christ: !e Master Teacher by Wayne Jackson,” Fortify Your Faith Bookstore, accessed October 30, 2023, https://secure. fortifyyourfaith.com/jesus-the-master-teacher.

4 “3140 Holy Spirit, as Teacher - Dictionary of Bible !emes - Bible Gateway,” accessed October 30, 2023, https://www.biblegateway.com/resources/ dictionary-of-bible-themes/3140-Holy-Spirit-as-teacher.

5 Adapted from Byron H. Dement, “Teach; Teacher; Teaching in the International Standard Bible Encyclopedia.,” International Standard Bible Encyclopedia Online, accessed October 30, 2023, https://www. internationalstandardbible.com/T/teach-teacher-teaching.html. Roy B. Zuck, “Hebrew Words for ‘Teach,’” Bibliotheca Sacra 121, no. 483 (1964): 228–235.

6 Roy B. Zuck, “Greek Words for Teach,” Bibliotheca Sacra 122, no. 486 (1965).

Chapter 2

!eological Foundations of Christian Education

Chapter Description

!e goal of this chapter is for the student to understand the importance of a theological foundation in Christian educational ministry (CEM).

Learning Outcomes

At the end of the reading, the learner (you) will:

1. Categorize and discuss the types of theology that are needful as a basis of Christian Education

2. Compose your philosophy of Christian Education and share with the group.

3. Choose from the material the most appropriate type of theologian as CE should be.

4. Based on your answer to question 3 decide what kind of theologian you hope to be, and write plan of action that will enable you to achieve that goal.

Introduction

All Christian educators must be theologians. Every Christian has a response to the questions, “Who is God? and “Who is Jesus?” In some ways, we’re all theologians. Each educator has their own theology. We educate young children about God. We explain the concept of salvation to children. !e Holy Spirit will be a topic of discussion with young people. Adults occasionally inquire about the end of the world. No matter what age group they fall into, we must educate and explain theology to every student.

!is chapter will cover the fundamentals of theology in relation to Christian education. !eology is the study of speech, including speech about God, speech from God, and speech purportedly derived from God. Christian education bene#ts greatly from theology that is tuned in on genuine Bible interpretation.

!orough awareness of the di$erent Schools of theology will be helpful to Christian educators.

Terms of Theology

!e word “theology” comes from two Greek words that combined mean “the study of God.” It comes from the Greek word theos which is “God.” While the theology which is from the Greek word logos, meaning “word.” !e ending of word comes “ !e science of God or of religion; the science which treats of the existence, character, and attributes of God, his laws and government, the doctrines we are to believe, and the duties we are to practice. . . the science of Christian faith and life. It is the study of religious faith, practice and experience; especially the study of God and God’s relation to the world.”1 !e great twentieth century theologian, A. H. Strong, said that theology is “the Science of God and of the relations between God and the universe.” Charles Ryrie, the popular dispensationalist theologian, says theology is “thinking about God and expressing those thoughts in some way.”2 Simply, CE is the study of God through the Bible with the goal of forming beliefs built upon holistic (head, heart, hand and habit) commitment in our students requesting in Christlike behavior and attitudes.

Types of Theology

During the research for this chapter, we came across di$erent authors discussing the forms of theology they felt were essential. !ere are more items than those on the list below. !ese are merely a sample of the subjects that could be covered in this chapter. !e various forms of Christian theology to which we speak are concerned with practices and customs. !ere are various forms of Christian theology, yet they are all expressions of and about God.

When we speak of the ‘types’ of Christian theology, this is what we mean. We’re referring to the various disciplines that in&uence theological study as well as the diverse array of traditions that do theological study particular to their own location. Following is a synthesis of various sources that I presented.3

Biblical !eology is limited to God’s revelation in the Bible. Its only source, independent of any intellectual philosophy (ideally), is the Bible. Biblical theology is concerned in analyzing the biblical text’s theological signi#cance. It can operate on a canonical, author, book, chapter, verse, phrase, or word level. It can be explored with varied levels of focus on the text’s history, including its creation and reception.

!eological Foundation of Christian Education | 23 Natural !eology. !is method of theological inqrry begins with the premise that God has revealed Himself to us in nature (Romans 1:18–25 and Psalms 19:1–6), his providential care for the world (Acts 14:15–17), the human conscience (Romans 2:11–16), and an innate awareness of God (Acts 17:22–31), without relying on a revelation that is only available to Christians. Natural theology seeks to establish knowledge of God. It has a long history of being highly in&uenced by speci#c types of metaphysics, cosmology, and ethical theory.

Historical !eology focuses on the theological formulations and biblical interpretations made by the church in periods of time before the modern era. It signi#cantly advances the #eld of theology as a whole. It gives modern theologians historical perspective; we overlook such as sensible interpretative and doctrinal #ndings to our peril. !is form of theological inquirymakes an e$ort to discuss doctrine in terms of how it has evolved throughout Christian history.

Contextual !eology. !ough in a somewhat di$erent way, this theology is also interested on experience. !e contextual theologian emphasizes that theological re&ection should be informed by activity. Contextual theology takes the current state of a$airs very seriously and seeks to #nd solutions. Liberation and feminist theologies are excellent examples, but so would be American evangelical theology and postmodern theologians, even though the latter may not exactly #t the bill in terms of goal. All theology should, in fact, be somewhat contextual.

Systematic !eology. It may be suggested that the systematic theologian has to be the ‘jack of all trades’. Systematic theology is concerned with the broad tapestry of Christian theology. It seeks to construct an account of Christian theology using a variety of sources and methods. !eology has been done in a systematic fashion for a very long time. Systematic !eology is broken up into several subjects. !e number can vary, but here are ten to consider. I am indebted to “got questions” for the materials below.4

Systematic !eology Subjects

1. !eology proper is the study of God and His attributes. !eology proper focuses on God the Father. Paterology comes from two Greek words which mean “father” and “word” - which combine to mean “the study of the Father.” !eology proper answers several important questions about God’s existence. He exists. Also, it answers what are the attributes of God; for examples, God’s omnipresence, omniscience, omnipotence, and eternal. It teaches us about who God is and what He does. Knowing God’s attributes leads to glorifying and praising Him.

Romans 11:33 is a good summary verse for theology proper/Paterology: “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!”

2. Bibliology is the study of the Bible, the Word of God. !e Bible is the inspired source of knowledge about God, Jesus Christ, salvation, and eternity and is inspired by God (1 Corinthians 2:12-13; 2 Timothy 3:16-17). Without a proper view of the Bible, our views on these and other issues become clouded and distorted. Bibliology tells us what the Bible is as truly God’s Word. !is truth will not only determine how we view the Bible and its importance to our lives, but also ultimately will have an eternal impact on us. !e basis of Christianity is found in the authority of Scripture. If we can’t identify what is Scripture, then we can’t properly distinguish any theological truth from error. It holds to the inerrancy of Scripture—that the Bible does not contain any errors, contradictions, or discrepancies. It helps us to understand how God used the personalities and styles of the human authors of Scripture and still produced His Word and exactly what He wanted to say.

A key Scripture is 2 Timothy 3:16-17, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.”

3. Christology is the study of the Person and work of Jesus Christ. !e Bible tells us that Jesus was in#nitely more than a prophet, a good teacher, or a godly man. He is God. !e Bible teaches that Jesus is both fully human and fully divine A biblical understanding of Jesus Christ is crucial to our salvation. It helps us to understand the signi#cance of the deity of Christ. It demonstrates why Jesus is the atoning sacri#ce for our sins. Christology teaches us that Jesus had to be man so that he could die – and had to be God so that His death would pay for our sins. An in-depth study of Christology has an incredible personal impact on the believer’s daily life. As we delve into the heart of Jesus, we begin to grasp the amazing concept that He, being fully Man and fully God, loves each of us with a never-ending love, the extent of which is hard for us to imagine.

One verse that summarizes the truth that Jesus is God’s Son is God made manifest in human form is John 1:1, 14; “In the beginning was the Word, and the Word was with God, and the Word was God. !e Word became &esh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.”

4. Pneumatology is the study of God the Holy Spirit, the third person of the Trinity. !e receiving/indwelling of the Spirit occurs at the moment of salvation. !e #lling of the Spirit is an ongoing process in the Christian life. To understand the ministry of the Holy Spirit is to #nd joy in his role as our Comforter (John 16:7 and Acts 9:31) who not only helps and comforts us but who comes to our rescue when our hearts are so burdened we cannot even pray for relief (Romans 8:26). When we pursue the knowledge of the Holy Spirit we #nd, to our great delight, that he not only lives within us, but he does so forever, never to leave or forsake us (John 14:16). All these truths are burned into our hearts when we study Pneumatology.

A good summary passage for Pneumatology is John 16: 8–11, “When he (the Holy Spirit) comes, He will convict the world of guilt in regard to sin and righteousness and judgment: in regard to sin, because men do not believe in me; in regard to righteousness, because I am going to the Father, where you can see me no longer; and in regard to judgment, because the prince of this world now stands condemned.”

5. Soteriology is the study of the doctrine of salvation. Soteriology examines how Christ’s death guarantees believers’ salvation. It aids in our comprehension of the ideas of atonement through substitution, justi#cation, sancti#cation, and propitiation. !e Bible is very explicit about the fact that our salvation is eternal and how the one who purchased us with his blood keeps us. salvation is only faith. Acts 3:19 de#nes biblical repentance as a change of heart towards Jesus Christ and a turning to God in con#dence for salvation. It is an act of God wherein the individual who believes is given eternal life—a spiritual transformation—and the word “born again” literally means “born from above.”

Titus 3: 5–8 is a summary of Soteriology: “He saved us, not because of righteous things we had done, but because of His mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior, so that, having been justi#ed by his grace, we might become heirs having the hope of eternal life.”

6. Christian Anthropology is the study of humanity from a Christian/biblical perspective. !e nature of humanity is the main subject. It is the relationship between a person’s material and immaterial features. (1:26–27 in Genesis). !e immaterial aspect of man is referred to as his “image of God.” !is is what distinguishes man from other animals, makes him suitable for the “dominion” God planned for him (Genesis 1:28), and gives him the ability to communicate with his Creator. Mentally, morally, and socially, there is a similarity. !e study

of Christian anthropology focuses on humankind’s identity and relationship with God. How our relationship with God can be repaired depends critically on whether individuals are naturally good or bad. As our realization of our fallen condition deepens, awe for the love of God grows.

A key verse on Christian Anthropology is Psalm 139:14, “I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well.”

7. Hamartiology is the study of sin. It discusses the history of sin, its e$ects on people today, and its a erlife consequences. We all “miss the mark” of God’s righteousness (Romans 3:23), and to sin is to “miss the mark.” !e Bible de#nes sin as breaking God’s law (1 John 3:4) and rebelling against him (Deuteronomy 9:7; Joshua 1:18). According to Romans 6:23, every sin will result in eternal condemnation. Hamartiology, on the other hand, emphasizes Jesus Christ’s atoning death as the answer to sin.

A key Scripture on Hamartiology is Romans 3:23–24, “For all have sinned and fall short of the glory of God, and are justi#ed freely by His grace through the redemption that came by Christ Jesus.”

8a. Angelology is the study of angels. It examines how angels interact with people and carry out God’s will. Angels belong to a whole di$erent phylum of life than humans. A er death, humans do not change into angels. Angels are not now and never will be human beings. !e same way that God created humans, He also made angels. A key verse on angelology is Hebrews 1:14, “Are not all angels ministering spirits sent to serve those who will inherit salvation?”

8b. Christian demonology is the study of what the Bible teaches about demons. Real, living beings, Satan and his demons are at war with God, the holy angels, and humanity. !ey are fallen angels. Christian demonology aids in our understanding of Satan and his nefarious plans. We can better understand the nature of our spiritual foe thanks to Christian demonology. It shows us how to withstand and defeat the devil’s temptations. !ank God for the success, for “greater is He that is in us than he that is in the world” (1 John 4:4).

A key Scripture related to Christian demonology is 2 Corinthians 11:14–15, “And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness. !eir end will be what their actions deserve.”

9. Ecclesiology is the study of the church. !e word “Ecclesiology” is derived from two Greek words that mean “assembly” and “word,” which when combined indicate “the study of the church.” !e church is the gathering of followers of Christ who are baptized into Christ. In order to grasp God’s purpose for believers in the modern world we need some grasp of ecclesiology. !e word “church” has more to do with people than it does with a physical structure. According to Scripture, the church’s goals and activities should include: (1) dispensing sound doctrine; (2) o$ering a venue for Christian fellowship; (3) celebrating the Lord’s Supper; and (4) praying.

A key Scripture on Ecclesiology is Acts 2:42, “ !ey devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer.”

10. Eschatology is the study of the end times. Eschatology a$ects how we should live and what we should anticipate happening in God’s plan. In order to prepare the earth for his just judgment to be poured out during the Tribulation period, God will remove all believers from the planet during the Rapture of the church. !e Bible depicts a horrible time of tribulation in Revelation chapters 6–18. Many of our future-related phobias will vanish once we understand eschatology. Our God is sovereign, He has a plan, and everything will happen in His perfect timing and will. For those who are in Christ, this is a wonderful source of inspiration!

A key verse on Eschatology is Titus 2:13: “We wait for the blessed hopethe glorious appearing of our great God and Savior, Jesus Christ.”

Theological Distinctive

!ere are theological distinctives that are critical in a church ministry. Robert Pazmiño rationalized the four distinctives that serve as the foundations of Christian education.

Biblical Authority: CEM Curriculum

!e written Word of God is the Scripture in its entirety and variety. !e Bible is the primary source or authority in the Christian faith. !e Scriptures are viewed as divinely inspired and believers are called to discern a biblical agenda in the area of Christian education, as in all areas of thought and practice. !e Scriptures function as the #nal authority and serve as the grid through which all

other truths are examined for their consistency with a Christian world and life view. CEM curriculum is the Bible.5

Conversion: Objective of CEM

Evangelism and conversion are issues at stake in evangelical education. !rough educational e$orts the basic truths of biblical faith are shared, and in, particular, the great saving acts of God in the birth, life, death, and resurrection of Jesus Christ. Educational evangelism is indeed reaching and guiding persons in the direction of a personal encounter with Christ as Lord and Savior. !e overarching objective of CEM is the conversion of learners.6

Redemption in Christ: Salvation to Sancti cation

CEM advocates and a%rms the fundamental doctrines of the gospel, including the incarnation and virgin birth of Christ, his sinless life, substitutionary atonement, and bodily resurrection as the ground of God’s forgiveness of sinners. We a%rm justi#cation is by faith alone and the spiritual regeneration of all who trust in the redemptive work of Jesus Christ. Evangelical educators a%rm these fundamental doctrines because they provide the essential framework in which the Christian faith has been historically de#ned. Conversion starts with the redemptive work of Christ.7

Piety: Christlikeness

To personally appropriate the Christian faith is to grow in one’s devotion and walk with Christ. One’s dedication to Jesus Christ and the Christian faith is demonstrated in a genuine spiritual life. !is life initiated at the conversion is sustained as a person’s connection with God engages the heart as well as the mind. Because of this distinctive, evangelicals have historically fostered the development of spiritual a$ections and disciplines. !is distinctive is one that has tended to be more covert or implicit than publicly a%rmed and promoted. Christ-likeness is our call.8

Type of Theologian

Christian teachers cannot avoid theology, or becoming a theologians. While we may not be a theologian in the technical or professional sense, but a

!eological Foundation of Christian Education | 29 teacher is a theologian nevertheless. Read the following classi#cations by Nathan Bingham, and evaluate what kind of theologian you are:9

1. Folk theologian: Folk theologians lack critical thought and advocate a simple acceptance of views based on myths and cliches. It is present in every religion, every denomination, and even among people who do not identify as belonging to any one church. !e criterion for true belief include feelings and outcomes; it is frequently experiential and pragmatic. !ey have a strong sense of pride in what they perceive to have come mostly from friends, family, and tradition.

2. Lay theologian: Lay theologian: considers their own beliefs. Re&ection distinguishes lay theology from folk theology. When someone begins to doubt folk theology’s oversimpli#ed, superstitious, and infantile (as opposed to childlike) doctrines, lay theology emerges. Although lay theology may lack technical tools, it starts to engage the mind and consider di%culties. !ey are passionate about what they hold to be true. !ey strive to have a complete and comprehensive grasp of their faith, although not possessing all the skills of someone with seminary training.

3. Ministerial theologian: Ministerial theologian who is passionate about their beliefs. !ey share their beliefs by preaching them to others. !ey are more knowledgeable than lay theologians about the biblical languages, the development of theology, and how to navigate commentaries, lexicons, journals, etc. !e ministerial theologian has a thorough understanding of other opposing theological beliefs in addition to critically analyzing their own.

4. Professional theologian: considers their beliefs critically. Most of the time, they employ critical thinking. !ey are passionate about it and skilled users of cuttingedge resources, including the biblical languages, the development of theology, and a variety of exegetical and research methods. !e role of a professional theologian is to analyze and re&ect on theological issues and how they relate to the contemporary world, as well as to teach and train pastors and all Christians in the use of the aforementioned tools.

5. Academic theologian: considers personal views as well as beliefs in general. However, their research frequently stays in the domain of extreme re&ection and speculative thought. !ey frequently try to engage in conversation with other theologians and are very speculative and intellectual. It might not be tied to the church and frequently has little to do with following a Christian lifestyle. !ey possess a broad range of exegetical and research tools, as well as a solid working understanding of the biblical languages and the history of theological

development, just like a professional theologian. Professional theologians may occasionally pro#t from studying academic theology, but rarely does their work help the average Christian or the entire church.

Conclusion

We need theologians, particularly Asian theologians, and especially Asian teacher theologians. Our prayer is for a united front of laity, and ministerial, and professional theologians in the church of Jesus Christ. All of which are bene#cial, God-honoring, and we all desperately need one another. Learn and practice solid theology in your context.

Be mindful that teaching ministry is a vital part of the equipping ministry of the church. All ministers should be fully equipped and be e$ective equippers. !is calls for a #rm theological foundation for church religious education. !eological foundations are crucial in facing the current challenges to the authority, purity, and relevancy of the Bible. !e objectives is for the learners to experience redemption, conversion, and transformation in being and doing; in perspective and practice.

1 S.V. “theology, Merriam-Webster, Online Dictionary” accessed November 2, 2023, https://www.merriam-webster.com/dictionary/theology.

2 Charles Caldwell Ryrie, Basic #eology: A Popular Systemic Guide to Understanding Biblical Truth (Chicago: Moody Press, 1999).

3 Failedatheist, “Christian Apologetics UK: !eology 101 — Types of Christian !eology,” Christian Apologetics UK, January 23, 2013, accessed October 30, 2023, http://apologeticsuk.blogspot.com/2013/01/theology-101types-of-christian-theology.html.; Winn Gri%n, “Five Kinds of !eology | Wild Goose Chase,” accessed October 30, 2023, https://wildgoosechase.org/2012/06/ #ve-kinds-of-theology/.

4 “What Is !eology Proper / Paterology?,” GotQuestions.Org, accessed October 30, 2023, https://www.gotquestions.org/theology-proper.html.

5 Robert W. Pazmiño, Foundational Issues in Christian Education: An Introduction in Evangelical Perspective, 3rd ed. (Grand Rapids, MI: Baker Academic, 2008), 56.

6 Ibid., 57–59.

7 Ibid., 61.

8 Ibid., 64-65

9 Nathan W. Bingham, “What Kind of !eologian Are You?,” n.d., accessed October 30, 2023, https://nwbingham.com/blog/what-kind-of-theologian-areyou/.

Chapter 3

Historical Highlights of Christian Education

Chapter Description

!is chapter provides an overview of the function of Christian education throughout history, as well as the individuals who shaped the ideas and works. An emphasis is placed on emerging notions that will impact our understanding of Christian education ministry in the past, present, and future.

Learning Outcomes

!e student involved in this course should be able to accomplish the following:

1. Trace on the time line of history people and events that you think are signi#cant for CE.

2. Tell your seminar mates about the importance of having a historical basis for CE.

3. !ink of the educational and cultural trends that have contributed to the church’s educational ministry, both past and present.

4. Talk about your own history related to CE in the church, association and convention. Write a summary of the colloquium.

Introduction

Sunday school was an important part of my (Lizette) church life growing up as a Christian in the early 1970s. !e highlights of my ministry involvements were evangelism and discipleship. My summer highlights were missions and leadership training. I came to experience Bible teachings and to like how they are implemented through church and campus ministry. !ere were modi#cations that occurred over the years. A lament is heard a er 30 years about biblical illiteracy among children, youth, and adults in our churches, a need for reemphasis on teaching basic Bible content to provide basic literacy as it is no longer the norm in Christian education in our churches today.1

!is is an attempt to condense the historical highlights of Christian education from antiquity to the present. “Why bother studying history?” you may wonder. What good will it do for today’s instructors and students?” Because the foundation is critical, as it is the source of what exists today and what will exist in the future. History is a fantastic source of learning: we learn from both mistakes that should not be repeated, and empowering events worth repeating.

Christian education plays a signi#cant role in the life of the church. !e study of the word has been perpetuated by believers starting from the very beginning up to the present time. !e passing on of the word from one generation to another may carry with it the truth of God’s word or maybe traces of truth, or worse, no truth at all. One CE scholar believes that Christian educators are to search the Bible to reconcile what is heard with the truth in the Scriptures.2

It is stated that studying the historical underpinnings of Christian education is critical in training Christian instructors. A review of history brings to biblical and educational ideas that helps us to understant purpose, curriculum, and techniques. An understanding christian education in the past Christian educators today by assisting them in understanding the origins and reasons for current educational philosophy, curricula, and methodologies. An understanding of CEhistory stimulates people to be involved in the educational ministry of the church, leaving a legacy for the future generation.3 !e timeline below depicts some historical highlights of Christian Education.

Education in Ancient Civilizations

!e present educational system is built on the foundation of ancient history. During the period from 610 B.C. to 1285 A.D. many cultures, countries, dynasties, and religions le artifacts and writings about them. !e educational systems we have evidences from Greek, Roman, Hebrew, Hindu, Muslim, and Christian cultures during this era:4 For example, Sparta, which produced focused military and gymnastics academies, Rome, mastered the concept of religious education in the home, Hebrew, which studied the Old Testament and the Torah, and Christians, studied within monasteries and cathedral schools. Each of these important ancient civilizations have contributed to our education today.5

Education in the Old and New Testaments

According to Machael Anthony, history of Christian education can be traced back to the Old and New Testaments. !e family was regarded as the culture’s primary educational institution in the Old Testament. Parents involved their children in family life through instruction and example. !e father was the teacher, and the curriculum was God’s law and a vocation or skill sons would learn in order to provide for the family. !e shema is supposed to be both the objective and the method of their educational system. As part of their everyday routine, the people were to acknowledge and love the one true God. !is was then passed down to their o$spring, who were to do the same. Because there were no organized schools at the time, this was done informally at home. !e learning approach featured the children asking questions as stories of God’s salvi#c deeds on Israel were told. God’s appointed priests, the Levites, led the people during worship and celebration times.6

In the New Testament Jesus demonstrated teaching with authority giving his own interpretation and not a mere regurgitation of the Misnah or a derivation from tradition. Jesus taught everyone including the women, Gentiles, and sinners welcoming children as well. Also, Jesus is seen to teach everywhere from synagogues to homes and anywhere using di$erent methods as he taught: tfor example, object lessons, parables, and puns, to help people ,remembr his teaching. Jesus hid the truth from those who rejected his teaching. Living the principles that Jesus taught is as important as understanding; for example, loving God and other people.7

The

Early Christians

Charles Tidwell, a fromer CE professor of mine, suggests that Acts 1:8 and Acts 8:1 summarizes the early Christians educational ministry a er Matthew 28:18–20. When the people of God were given the mandate to share the Gospel and to teach the disciples, the Holy Spirit was present to grow to Church. Tidwell calls this the commencement of Christian Education and follows by connecting it to the early Christians’ move toward maturity particularly a er the Pentecost. Fellowship characterized, their teaching-learning gatherings, but teaching was their lifeblood.8

!e early Christians’ (2nd to 4th century) education system included preaching, teaching, educating in the family, worship and, catechetical schools. Early preaching was aimed at both heart and mind; the mind was informd of the truth and validity of the gospel, and heart was exhorted of the repentence and belief. Teaching complemented evangelism for preaching and teaching were

done by the same people. !e Bible teaches that there were those who are divinely endowed with the gi of teaching.9

Middle Ages

In spite of the decline, a majority of households entrusted Christian Education to the church for about 500 years. Ignorance and later corruption became extensive, a$ecting both the laity and the clergy. Constantine’s conversion opened up to several changes as large numbers of people joined Christianity. !e alterations comprised of using di$erent methods to instruct the newcomers of the beliefs and their observations. Little training was given through visual aids during worship services like images, pictures and symbols. Schools were started #rst for boys and then later for all those who wanted to get education.

In the midddle ages believers (5th to the 14th century) monasticism appeared to impose spiritual discipline especially among leaders. !e main goal of education during those times was the preparation of those who would enter clergy or monastic orders. !ere was a small groups of people isolated themselves from the general population teaching their children to read and study the Scriptures in the hope of reviving the pure teaching of the gospel. A decline in both education and Christian education from the sixth century to the eight, although Charlemagne store for educational reforms.10 In the year 1200 universities were established ushering scholasticism arose as Aristotelian philosophy is introduced to the education.11

Renaissance and Reformation

In the 15th and 16th centuries the period of Renaissance, scholars were going back to the original sources studying Greek and Roman classics, literature and art. Biblical scholars studied and strove to the Scriptures in Hebrew and Greek translated them into the common language in order that the Scriptures may be taught and applied to everyday life. Universities propagated, reform teachings and for children, catechism classes were held in churches. Later these developed into schools, parochial schools. !e Bible was the main source of teaching and public and the curriculum highligted the catechisms which consisted of questions and answers on Christian faith.12

!e Reformers emphasis on the priesthood of believers put responsibility on individual Christians to read and write in order to study the Bible on their own. As a result, an understanding of the Word was facilitated in elementary schools,

Historical Highlights of Christian Education | 37 the Scriptures were made available in the language of the people, and all kinds of people were encouraged to study the Scriptures both rich and poor ministers were required to receive a formal education before they could teach.13

The Nineteenth Century

At the beginning of the nineteenth century, Johann Pestalozzi (1746–1827) introduced the modern psychologically oriented approach to educational theory. Pestalozzis methods reached Europe and the United States through schools in Switzerland. !is marked a shi from dependence on God to dependence on man in the search for answers to life’s immense questions. Pestalozzi believed that education possessed power to #ght poverty, disease, ignorance and vice amidst the poor. Reform he says begins with the individual who is to be taught and it is hoped that education would build up the natural powers of the person leading him to improve himself and humanity.14

Sunday School

Robert Raikes and !omas Stock #rst established a Sunday school for the poor and orphaned in Gloucester in 1780. Although there were earlier Sunday schools, Raikes and Stock are now recognized as its originators. !eir e$orts led clergy and laypeople to establish similar schools throughout England, thus setting in motion the Sunday School Movement. By 1800, 200,000 children were enrolled in English Sunday schools, and by 1850, this number had risen to 2 million.15 Later, the #eld leaned heavily on an array of catechisms, featuring basic biblical content and doctrinal questions, followed by simple answers, supported by reference to biblical texts. !e same emphases in Sunday school at that time are still evident today: teaching basic Bible stories and content; connecting biblical texts to moral life in the world; and providing detailed written materials for teachers to follow.16

It was a Baptist deacon named William Fox who introduced the idea of including the Bible in the Sunday schools of England. Raikes agreed. !us, the #rst schools combined both secular and spiritual education and did so quite e$ectively. Most denominations adopted the Sunday school. !e movement continued to grow between 1827 and 1860 as the value of the Sunday school was discovered. D. L. Moody was one of the outstanding Sunday school workers of the late 1800s. In less than one year Moody and his assistants organized schools in all 102 counties of Illinois.17

A er 1800, the purpose of Sunday school expanded to both education and evangelism. !e #rst national Sunday school e$ort began in 1824, with the purpose to organize, evangelize, and civilize. !ese evangelical schools now existed for the primary purpose of regeneration and conversion. In 1902, E.Y. Mullins said, “Sunday School is the chief and almost only hope for church growth.”18

By 1900 about 80% of all new church members in America #rst came to church through the Sunday school. Reaching and assimilating people into the church was accomplished primarily through the Sunday school ministry. !is trend continued until the mid-twentieth century. Hemphill suggests that the beginning of the so-called demise of Sunday school can be traced to a time when denominations and local churches failed to use the Sunday school with evangelistic intentionality and purpose.19

Looking back, the Sunday school was originally purposefully designed for evangelism. Within the next 100 years, the evangelical Sunday school became the church’s principal outreach arm. Originally meant for youngsters, the group has recently been expanded to accommodate people of all ages. Sunday school has become the church’s open door. !e Sunday school ministry was largely responsible for reaching out to and absorbing people into the church. !is trend continued until the mid-twentieth century.20

Christian Education in the Philippines

Historically, the #rst religious education introduced in the Philippines was through, Royal decree of 1555 mandating these goals of Spanish education in the country; “Indoctrination of Christianity, Promotion of the Spanish language and Imposition of Spanish Culture. !e education of the Filipino was focused mainly on the learning of the Christian Doctrine. It was a simple catechism, the ‘doctrina,’ not the same as Christian education in Europe.”21

In the Philippines, education included religion in the curriculum. Later came the values education. !is was where religious education was integrated. Batas PambansaBlg. 232 entitled “An Act Providing for the Establishment and Maintenance of an Integrated System of Education.” Values Education is o$ered as a separated subject in the NSEC and integrated in all subject areas both curricula.22

In 1947, the United Nations drew up a “Universal Declaration on the Rights of Man”, which it o%cially adopted at its General Assembly meeting in Paris in 1948. In this document, freedom of religion for everyone was proclaimed. !us, education has a special role in nation building in Asia. In the Philippines,

the government uses the educational system to promote its objectives. !e ministry of education faces an enormous task. And the educational problems of the Philippines must be understood before we can meaningfully discuss the role of Christian education in Asia.23

Catholic education in the Philippines has a long and rich history. Many of the nation’s prominent people and longtime leaders are products of Catholic education in the Philippines. A pastoral letter said, “It is not an exaggeration to say that Catholic Education laid the foundations of education in our country.”24 !e Philippines has a rich religious history, and understanding it will better prepare Christian educators as we minister together in God’s kingdom.

Christian Education and Theological Schools

Mitchell Legg, in the work of Christian Education in Seminary and the Church, !eological Schools like seminaries and Bible colleges play a role in the educational ministries of the church:

1. !ere is a place for continuing preparation of professional specialists in education ministry, but it is also important to advocate in our seminaries for preparation of generalist pastor, teachers, who can lead educational ministries in their congregations. !is is because some of our congregations are still unable to support full-time professional Christian educators. We need to pay attention to preparing pastors as educators for congregations. !ese pastor-educators need to be prepared use the range of communication media that are part of the lives of people and congregations today.

2. Seminaries should assume some responsibility for writing and publishing of resource materials for Christian Education. !is includes developing and publishing resources for Sunday school, Bible studies, youth groups, midweek programs for children, and special studies of all sorts, which are characterized by sound biblical interpretation and theology. !is can be accomplished by engaging seminary faculty in writing such resources. Seminaries could become a publishing arm for Christian education in the local church.

3. Seminaries with their multidisciplinary faculty and sta$ could become a resource for persons in the #eld. !ey could provide an entry point through which congregations and persons locate, evaluate, and make use of the resources that are now available in such abundance. !is could mean developing the seminary’s Christian Education department emphases to go beyond o$ering in-house courses

to serving as a resource to congregations and the church in the world as we face questions of curriculum and resources.

4. Seminaries should be a major academic voice in the #eld and church, holding up the importance of Christian education, exploring it in depth, o$ering new ideas for practitioners in the #eld, providing continuing education in the #eld for pastors and educators, and developing ongoing publications for academic engagement in the #eld, like journals, Festschri s, and books. O$ering video and online connection to classes, workshops, conferences, and special events could enhance the continuing theological education of leaders in the #eld.25

5. Seminaries need to partner with publications and recommend textbooks to be written by the professors in their speci#c expertise and #eld. !ere is agrowing need for texbooks written with the Asian context particularly in minds we might teach people e$ectivly in their education and service. Publishers might conduct local writers seminar and workshop to #nd and encourage local writers.

Christian Education and Publishing Company26

!e following comes from Joy-Solina, in a nun published email to the author and is reprinted with permission. One of the leading Christian publishers in the Philippines has been strengthening the Filipino Church with its publications and training services for the past 25 years. Church Strengthening Ministry or CSM’s unique niche in local Christian publishing is its production and distribution of originally written and designed church-based curriculum, and conducting of training workshops for local churches.

Beginnings

CSM began as Baptist Center Publications and PhilBEST for the Southern Baptist churches in the Philippines. It served Southern Baptist missionaries in their church planting work by producing theological text and church-based curriculum such as Sunday school and Vacation Bible school materials, and by conducting training workshops for Southern Baptist churches in the country.

In June of 1989, the Administrative Committee of the Philippine Baptist Mission approved the merging of all its publishing o%ces: Baptist Center Publications, PhilBEST, and the Church Growth department, into a division which was eventually called Church Strengthening Ministry, or CSM.

!e director of PhilBEST, Dr. William Gop$arth, became the director of CSM. He worked closely with Abner Lacson, the Marketing Director, whom he mentored to take his place upon his retirement in 2004.

It took CSM 13 years before it was able to operate on zero subsidy under the supervision of an all-Filipino Board of Trustees. CSM was #nally incorporated in 2004 and started operations as CSM Incorporated in 2005. !e company was now o%cially on its own.

How could it compete in an industry dominated by foreign titles? CSM had to #gure out how to survive and thrive in local Christian publishing where the evangelical community comprised barely 10 percent of the country’s population. Filipinos also read the least among the countries in Asia, and books to them were not a priority.

But CSMI founder and former director William Gop$arth had great faith in the Filipino as Christian publisher. Abner Lacson, who became the CEO a er Dr. Gop$arth retired, accepted the challenge to turn this vision into reality.

Expansion

Together with the administrative team of department managers, Lacson kept the organization focused on its original purpose of providing church-based curriculum and training churches while exploring new ways of ful#lling its mandate of helping God’s people reach God’s world.

CSM literally experienced God in 1996, when the Experiencing God workbook by Henry Blackaby and Claude King became available through National Bookstore, the country’s largest bookstore chain. !is title broke CSM’s sales records for a workbook. Its success was later exceeded by the Experiencing God Day by Day devotional by Henry and Richard Blackaby. Twenty-four variants for di$erent types of readers were developed for Experiencing God Day by Day, and were o$ered at the Manila International Book Fair in 2009. From its #rst release in 2000, this title continues to land on the top ten bestsellers list to this day.

!e partnership of Association of Christian Schools International, ACSI led to the formation of a new CSM department, the Christian Schools department. ACSI titles were contextualized, printed and distributed to Christian schools in search of quality Bible-based curriculum.

Another partner, the Kaagapay Video Ministry KVM later became the Multimedia department of CSM, producing audio and video titles to suit the new market of audiovisual consumers.

Innovations

CSM’s current fruitful partnership with Far East Broadcasting Company or FEBC started with its #rst audiobook by a DZAS broadcaster named Maloi Salumbides. To date, the PROTips label covers #ve audiobooks and seven book titles. !en DZAS station manager Eric Maliwat also launched his #rst book and three audio titles with CSM.

DZAS broadcasters that have become CSM authors now include Ed Lapiz of Day by Day, Joey Umali of Hardin ng Panalangin, Bessie Rios of Memo ni Mommy, Heartline host Carmen Go Vargas, Heartline counselors Gammy Alba, Willie Basilio and Clem Guillermo, and Beth Mortiz Flores of Gabay. DZAS helped bring in the crowds to the CSM booth at the Manila International Book Fair through its live broadcast interviews with CSM authors.

Other #rst-time authors have joined CSM’s growing pool of local authors. Some American authors have also approached CSM to have their titles published and launched locally. CSM proudly promoted its local authors at the 2010 Manila International Book Fair with the theme, “Gawang Pinoy para sa Pinoy.” CSM presently averages 12 new local titles a year. CSM’s solo-title Filipino authors now number more than 50.

A new addition to the partnership mix is the self-published author in search of a good and e%cient distributor. !e author supplies the books and CSM distributes them. Leading this group of authors are Francis Kong and Chinkee Tan.

CSM also became the major distributor of audiobooks in the country. CSM’s Sunday school and VBS curriculum titles also went through major changes in order to adapt to the way churches spend and do their ministry.

• Faith Grower Sunday school teacher’s manuals in 2009 contained a year’s worth of lessons instead of three months (quarterlies) at a time.

• #e Promised Child Sunday school lessons in 2011 came in one teacher’s manual for all age levels.

• VBS #e Lost World in 2011 came in starter boxes instead of plastic packs.

• VBS #e Great Outdoors in 2012 went full-color with one manual for teachers of all age levels and one learner’s journal for all children’s age levels.

• Creation Care in 2012 was CSM’s #rst Sunday school curriculum for all age levels (Chldren Youth, Adults) with an advocacy (stewardship of creation). Its adult lessons are currently being contextualized for churches in Hong Kong.

Good attendance in VBS and Sunday school training workshops are a frequent encouragement to excel further. !e dedication and skill of CSM’s pool of trainers add to the fun and excitement every training season.

CSM training events have branched out to various areas of expertise and ministries such as the !ompson Bible Institute International. !ese seminars and workshops maximize the use of CSM’s facilities and generate sales for the Book Corner.

Challenges Ahead

Much has been achieved but more opportunities will arise to do things in ways not done before. A proper balance of maximizing productivity and “right sizing” the company must go beyond hit or miss. CSM a er 25 years has a lot more to learn in staying true to its mandate of strengthening the church and its ministry to the world. It must not lose its relevance and signi#cance as a Christian publisher.

Conclusion

In an era of new communication media developments utilizing computer technologies, as well as the continued presence of print, radio, #lm, and television, there is both an opportunity and a mandate to think clearly and work intentionally to develop and strengthen Christian education’s purposes, setting, methods, and resources. In our time and place, the words of James Smart in 1954 echo still more strongly: “ !e Church must teach, just as it must preach, or it will not be the church.” !e question is how this teaching ministry should look in an age dominated by the technology -driven techniques.

1 Pamela Mitchell Legg, “ !e Work of Christian Education in the Seminary and the Church: !en (1812) and Now (2012),” Interpretation: A Journal of Bible and #eology 66, no. 4 (October 2012): 423–433.

2 Robert E. Clark, Lin Johnson, and Allyn K. Sloat, eds., Christian Education: Foundations for the Future (Chicago: Moody Press, 1991), 43.

3 Ibid., 43–44.

4 Matthew A. McIntosh, “A History of Education since Ancient Civilizations,” Brewminate: A Bold Blend of News and Ideas, June 23, 2021, accessed November 2, 2023, https://brewminate.com/a-history-of-educationsince-ancient-civilizations/.

5 “Greek Culture,” accessed October 30, 2023, http://www.crystalinks. com/greekculture.html.

6 Michael J. Anthony, ed., Introducing Christian Education: Foundations for the Twenty-First Century (Grand Rapids, Mich: Baker Academic, 2001), 17–18.

7 Ibid.

8 Charles A. Tidwell, #e Educational Ministry of a Church : A Comprehensive Model for Students and Ministers (Nashville, Tenn. : Broadman Press, 1996), 20, accessed October 30, 2023, http://archive.org/details/ educationalminis0000tidw.

9 Ibid., 21–22.

10 Clark, Johnson, and Sloat, Christian Education, 47.

11 Ibid., 48.

12 Ibid., 50.

14 Anthony, Introducing Christian Education, 48.

15 “Sunday School Library Collection: A Brief History of the Sunday School Movement,” accessed October 30, 2023, https://digital.library.mcgill.ca/ sunday/hist1.htm.

16 Mitchell Legg, “ !e Work of Christian Education in the Seminary and the Church,” 423–433.

17 “Sunday School Movement,” accessed October 30, 2023, http://www. allaboutbaptists.com/history_SundaySchool.html.

18 Quoted in J. N. Barnette, A Church Using its Sunday School (Nashville, Convention Press, 1937, Revised 1951): 5.

19 Ken Hemphill, Revitalizing the Sunday Morning Dinosaur: A Sunday School Growth Strategy for the 21st Century (Nashville, Tenn: Broadman & Holman Publishers, 1996), 4.

20 Darren Wiley !omas, “An Analysis of Sunday School Factors Leading to E$ective Assimilation in Selected Baptist Churches in Georgia,” 2005, 3, accessed November 2, 2023, https://repository.sbts.edu/handle/10392/345.

21 Ronnette Jardin, “Copy of HISTORY OF PHILIPPINE EDUCATIONAL SYSTEM,” Prezi.Com, accessed October 30, 2023, https://prezi.com/8n(pztc5wa0/ copy-of-history-of-philippine-educational-system/.

22 Ibid.

23 Johan D. Tangelder, “Reformation Confession: !eir Relevance in Our Postmodern World” 10, no. 2, Reformation & Revival (Spring 2001): 77–88.

24 “Pastoral Letter on 400 Years of Catholic Education in the Philippines | Justmecatholicfaith,” accessed October 30, 2023, https://justmecatholicfaith. wordpress.com/2013/01/27/pastoral-letter-on-400-years-of-catholic-educationin-the-philippines/.

25 Adapted from Mitchell Legg, “ !e Work of Christian Education in the Seminary and the Church,” 423–433.

26 Joy C. Solina, Ministering To and #rough the Filipino Church, vol. Personally emailed a non-published copy to the author (CSM Publishing, 2016).

Chapter 4

Contextual Foundations of Christian Education

Chapter Description

!e chapter will concentrate on several signi#cant challenges in the context of Asian Christian Education.

Learning Objectives

1. Identify with the group meaning of educational contextualization. Report to the class the summary of the meaning and de#nition.

2. Investigate the major current issues that need contextualization that are not mentioned in the material.

3. Inspire others through your personal answers to the question of what else you do in the many issues that a$ect CE in a creative way.

Introduction

We will discover what it means and how to contextualize as we unearth the contextual roots of Christian education. We will look into some important di%culties in Asian Christian education and react to the question, “What else can you do?” In order for information to make sense to the learner, it must be contextualized, as di$erent contexts may employ di$erent rules of application. We must contextualize the information presented to students so that they can better grasp how to use that knowledge in the real world. First, consider what contextualizing entails.

Contextualization

Following is a brief and straightforward de#nition of contextualization to help you understand what it is and why it is necessary so that you may share your knowledge with peers.1 To contextualize means to place anything in the context of a situation; this does not imply modifying the original meaning of a statement. Contextualizing the gospel involves communicating the gospel in a way that is relevant to the listeners. !is also includes clarifying the scenario so that a reader

can fully understand your speci#c examples. Darrell L. Whiteman says, “Although we can see the obvious need for contextualization, the actual practice of it is not easy. Blinded by our own ethnocentrism and ecclesiastical hegemony, we #nd it is very di%cult to cultivate the art of listening and learning from those di$erent from ourselves. But in a spirit of humility this is a fundamental requirement for contextualization.”2

!e need for contextualized learning in terms of education is crucial. !is includes the molding of message and ministry practices based on the contextual needs of the Asian people: the needs of Asian in general and needs of Filipino in particular, which covers both their spiritual, and theirs socioeconomic situation. My hope in this book is to contribute a textbook that is truly Asian with interactions with Asian educators and practitioners from a variety of perspectives. Hope, Antone has a very interesting journey of developing religious education in multireligious and multi-cultural contexts of Asia. She says that education theories are shaped by the context of the people, through people’s experiences. !erefore, people and their context cannot be ignored in the education process.3

In 1998, the Philippine Evangelical churches celebrated one hundred years of existence.4 Americans brought Bible-based Christianity to the Philippines. But some questions linger; Is Christianity in the Philippine still a copycat of the Western evangelicalism? Is Christianity still an imported religion? or do we have a contextualized view of Christianity? Is today’s Christian education, still western rather than contextualized?

Unless theology is transformed into contextualized Christian education material like Sunday school curriculum, an discipleship material, it will remain a domain of the theologians and the missiologists, while ordinary people in the church continue to do their old syncretistic practices with a Christian tone. One prominent Filipino theologian, Rodrigo Tano says,

Christians in the Third World have long been passive and uncritical recipients of ready-made theological systems transmitted from the West. Consciously or unconsciously, they have been led to believe that the only valid way of doing theology is that which conforms to the theological systems in North America and Europe. This regrettable situation has not enhanced the intellectual and spiritual maturity of the churches oversees.5

Contextualized Christian Education

Christian education is o en overlooked in the discussion of contextualization. Generally speaking, missiologists and missionaries pay additional attention to the initial communication of the gospel and try to ensure that their message is receptor-centered.6 When it comes to follow–up and teaching new believers, however, the approaches taken are not as systematic or well thought through. Minho Song argues that “if we are careful about how to package the gospel message for the #rst– time hearers, then we should also be careful about how to package the follow- up and discipleship materials for those who desire to grow closer to Jesus.”7 A typical result is that we have many decisions but very few disciples in our mission work.

Some churches in the Philippines use imported Sunday school curriculum, VBS materials and discipleship booklets because they are ready to use, they have good quality of printing, and most of them are given for free from sponsoring Christian churches or agencies from the West. !is makes the educational ministry in the country a mere copycat of Western Christianity. Unless Filipino ministers become aware of the importance of contextualized curriculum, the spiritual growth of new believers will be impeded. However, teachers can be trained in how to contextualize materials from other cultures.

Stages of Contextualizing Christian Education

!is model is adapted from Daniel Saengwichai of !ailand,8 who developed a model of contextualizing theological pedagogy, which consists of #ve stages:

Introducing the process. When introducing the contextualiztion process prepare teachers to understand the students’ context. Help teachers to appreciate the diversity and complexities of their students and their backgrounds, as well as to consider a variety of perspectives, methods, and tactics in their teaching.

Identifying the issues. Both the teacher and the student must be aware of the learning context in order to highlight appropriate issues, needs, and challenges. Students directly confront others’ challenges and experiences in the learning context as they listen to one another.

Integration with the Scripture. !e teacher and students commit to researching the Scripture with the goal of discovering answers from God’s Word. !is is a deliberate procedure, because Christian educators think that the text has the answer or answers to life’s problems.

Interaction with the community. !is stage not only helps students see the connection between theory and practice, but also helps the people in the community to feel empowered to re&ect and interact with eachother and their context. In a classroom setting, learning occurs when students feel safe enough to explore cultural di$erences among each other.

Implementation in one’s life. !e learner integrates the insights they have learned from the previous stages by applying the truth to their lives and the life of the community by making adjustments and re#nements.9 !e student can use a variety of approaches that led to contextualized learning, as opposed to passive watching and listening.10

Issues in Doing Contextualized Christian Education

A theology that fails to consider the signi#cance of the context faces the greatest potential of being misunderstood and misapplied. Hence, in the formulation of contextualized Christian education, we must engage in the process of understanding the context of the Asian local churches and face the challenges cultures pose to us. Investigate the issues that follow:

Worldviews

Paul Hiebert de#nes worldview as the basic assumptions about reality which lie behind the beliefs and behavior of a culture.11 Charles Kra de#nes it as the culturally structured set of assumptions (including values and commitments/ allegiances) underlying how a people perceive and respond to reality.12 For David Noebel, “the term worldview refers to any ideology, philosophy, theology, movement, or any religion that provides an overarching approach to understanding God, the world and man’s relationship to God and the world.”13 With all these de#nitions, it shows that worldview is not separate from culture. It is included in culture as the deepest level presuppositions upon which people base their lives. !is means that worldview is part of man’s psyche. !e world is man’s context.

Western theology in the twentieth century has been largely controlled by a dualistic worldview, which is largely naturalistic and mechanistic in its understanding of the physical world. With such a worldview, the supernatural tends to be marginalized, whether it is miracles, answers to prayer, angels, demons, and sometimes even God himself.14 But Asian worldviews are more holistic than the Western one.15 Asians have a three-tiered view of a reality perceived as an organic whole. It has an upper realm of high religion, a lower realm of science,

Contextual Foundation of Christian Education | 53 and the third one is the middle tier which Hiebert calls the realm of folk and low religion, which deals with local gods, ancestors, spirits, demons, astrology, charms, and so on.16 !ese are not merely other worldly powers but relates directly to life in the realm of science or the physical world. !is three-tiered worldview is perceived by Asians as an integrated and interrelated organic.

According to Eddie Baumann, !e goal Our goal of many evangelical educators is to facilitate biblical thinking and the worldview transformation of our students. Yet, aside from upholding a set of moral behaviors or maintaining positions on issues perceived to be “Christian,” the goals and aspirations of most evangelical young people di$er little from those of their unbelieving peers.

Worldview as worship contends that the approach taken by most evangelical educators to the issue of worldview transformation has neglected to address two fundamental components of worldviews. First, that our initial worldviews are not philosophical systems but rather faith dispositions and that worldview transformation cannot simply present the biblical worldview as a more rational or logical system, but must address issues of the heart as well as the mind. Second, unlike philosophies that are individual, worldviews are communal and are learned and transformed within the context of community practice.

Appealing to the apostle Paul’s teaching in Romans 12:1–2, worldview as worship approaches the “renewing of your mind” as the result of the believer’s presentation of themselves as a “holy sacri#ce which is your spiritual service of worship.” !e book advocates an approach to worldview transformation that focuses on believers as apprentices rather than simply as students—an approach that holds true to the biblical model of discipleship. As a result, worldview transformation works best when the application of faith to the issues of learning and life are modeled by the faith community and where students are given the opportunity to put faith into practice.17

Religious Beliefs and Practices

Filipinos are very religious. Filipino religiosity is seen in the country’s diverse religious beliefs and practices. Even before Spaniards came and conquered the Philippines, there was already the existence of cults in di$erent parts of the country. Fernando G. Elesterio writes, “And speaking of the Filipino, it may be said that part of his humanity is made up of his religious beliefs and practices derived from Islam, Roman Catholicism, American Protestantism, or from more ancient roots—that is, from elements which are considered as pre-Islamic or pre-Christian

in the context of Philippine cultural history.”18 Hence, the contextualization of teaching for Filipino receptors should take into consideration an understanding of their religious beliefs and practices. A failure to understand Filipino religiosity is a failure to understand their being.

Cultural Values

Family and group Solidarity is one trait that characterizes almost all Asian cultures, with hardly any exceptions other than that of modern, Western-educated and secularized individuals.19 Asians, especially Filipinos, value relationship over truth or order. Maintaining relationships and harmony is the highest value of the culture. Meaning in life is not based so much on accomplishment as on social connection.20

Guilt and/or Shame Consciousness. !e question of guilt and shame has o en been a source of real frustration to Western missionaries. In a nation where honor means living up to one’s own picture of oneself, a man may su$er from guilt though no other man knows of his misdeed, and a man’s feeling of guilt may actually be relieved by confessing his sin.21

In addressing this key issue in contextualization within shame cultures, teachers should help those from shame cultures to come to a clear understanding and conviction of sin in the Christian sense. Yung argues that this is important because when the meaning of sin is not properly communicated, what is heard in the call to repentance in Christ is the turning from shameful things instead of sinful things – which can be quite di$erent.22

Socioeconomic and Political Issues

!e socioeconomic and political situation of the Asians is another challenge. If the message of the gospel is to be contextualized, it cannot ignore major cultural issues such as socioeconomic and political issues. !is is not to say that one must allow these cultural issues to de#ne our message of the gospel. !eology, though it must be culturally relevant, must remain biblical.23

Poverty is a major economic issue in the Philippines. Filipinos have had to deal with this issue. In fact, most of the sociopolitical struggles that we have as a nation today are caused directly or indirectly by this problem. !e government has always considered relieving poverty a priority and has vowed to lessen, if not eliminate, it in the country. !e National Statistics Coordination Board released

Contextual Foundation of Christian Education | 55 their latest report on poverty in the Philippines on April 23, 2013. !e results of the survey, which is taken every three years, showed that as of the #rst semester of 2012, 27.9% of Filipinos were living below the poverty line: a very small

No signi#cant di$erence on poverty comparing with the 2006 and 2009 #rst semester #gures estimated at 28.8 percent and 28.6 percent, respectively.24 Politician promises regarding poverty remain promises.

Proportion of Poor Filipinos Estimated at 16.6 Percent in 2018

!e full year 2018 poverty incidence among the population, or the proportion of poor Filipinos whose per capita income was not su%cient to meet their basic food and non-food needs, was estimated at 16.6 percent. !is translates to 17.6 million.25

Steps in Contextual Christian Education Curriculum

How then does one enter into another’s culture and engage in a crosscultural Christian education? In coming up with a contextualized curriculum, Minho Song proposes the following steps:26

Step 1: State the Supra-Contextual Message of the Bible

!ere are biblical truths or themes that transcend all cultures and contexts. And these supra-cultural messages must seek to transcend the limits and biases of human cultures and must be expressed in language that is molded by speci#c cultural environments.27 !ese have been already identi#ed, deposited, and passed down through two thousand years of church history (tradition). Nonetheless, the essential, supra-cultural message of the Bible can be agreed upon, as re&ected, for instance, in the Nicene Creed, Lausanne Covenant, or Baptist Faith and Message for the Southern Baptist.

!is supra-cultural and supra-contextual message in the Bible has to do with creation and redemption. !e redemptive work of the triune God is carried on in the world through the obedience of God’s people (the church). Song identi#es the six essential Bible themes which make up the overall message of the Bible:28 experiencing God, receiving salvation in Christ Jesus, life in the Spirit, fellowshipping with believers (church), being a witness and servant in the world, and following Jesus and making disciples.

Step 2: Identify the needs and issues of the context

!e needs and issues of a particular context must be identi#ed insofar as they bear on the task of educating new believers. In other words, we need to ask, ‘What are the issues that stand in the way of new believers from becoming mature disciples of Jesus Christ?’ Learners need to apprehend the various issues and how to address them from biblical perspective.

Step 3: Create one’s own curriculum material

It is presumptuous to say that one should throw always all existing materials which are not written in the Filipino context. But is it more prudent to learn from other materials and use them as a guide. Song suggests three steps involved in creating one’s own material:29 eliminate topics found in other materials that are not relevant in one’s own context; teach biblical themes that are supra-cultural, but show how they interact with the critical issues of one’s own context; and create categories not found in other contexts but are needed in one’s own, based on the needs and issues of the local context.

Some materials coming from the West re&ect the cultural values of individualism. Filipinos identity is always related to our community and family. We are collectivist. An individualistic approach to Christian education is alien to Asian cultures.

Step 4: Determine the Best Pedagogical Approach for the Context.

When we consider the fact that Christianity by nature is an imported religion, it is all the more imperative that a pedagogical approach familiar to the local context must be sought and utilized. E$ective contextualization involves the meshing of a foreign (Christian) meaning with a local form. !erefore, a proper contextual Christian education will result in the proper use of local forms which have been proven to be e$ective pedagogical methods for the particular context over and over again.

Pedagogical methods for Christian education in the West typically include teaching (lecturing), small group Bible study, group sharing, one-on-one mentoring, short-term mission trips, and evangelistic outreaches. But in nonWestern settings, some of the above formats may not be as e$ective as when they are combined with symbols, ceremonies, and rituals.

What is the best way to teach so that all students can use and retain information? How can a teacher communicate e$ectively with students who wonder about the relevance of what they study? !ese are the challenges teachers face every day— challenges that a curriculum and an instructional approach based on contextual learning can help them successfully address.

Contextualized learning is a proven concept that incorporates the most recent research in cognitive science. !e contextual approach recognizes that learning is a complex and multifaceted process that goes far beyond drill-oriented, stimulus-and-response methodologies. According to contextual learning theory, learning occurs only when students process new information or knowledge in such a way that it makes sense to them in their own frames of reference (their own inner worlds of memory, experience, and response). !e mind naturally seeks meaning in context by searching for relationships that make sense and appear useful.

Building upon this understanding, contextual learning theory focuses on the multiple aspects of any learning environment, whether a classroom, a laboratory, a computer lab, or a work-site. It encourages educators to choose and/or design learning environments that incorporate many di$erent forms of experience in working toward desired learning outcomes. In such an environment, students discover meaningful relationships between abstract ideas and practical applications in the context of the real world; concepts are internalized through the process of discovering, reinforcing, and relating.30

Process for Contextualized Instruction

Actions in conceptualized instruction for contextualization cover contextualized teaching. Consider the following CONTEXT:31

Connect to the overall goal of the school/seminary. Be updated on the changing trend. Adjust your course goals, objectives, and student learning outcomes as needed to incorporate the skills and knowledge required. Identify the essential basic skills your students will need for success in the teaching ministry.

Be open to more ways to assess your students periodically in multiple ways. Assess students’ levels of readiness for the course and for the lesson to identify their basic skill weaknesses and strengths, and assess their skills a erwards to measure

their progress. Create your own quizzes and tests based on your class content and incorporate the applied contexts you have introduced.

Nurture new, brief, relevant, authentic, contextualized lessons that give your students ongoing opportunities to learn, practice, apply, and reinforce these skills in varied situations. Make sure that whatever you design is related and relevant to the course and transferable to your students’ future jobs or other educational goals.

Tie these contextualized lessons and materials wherever they are needed, to supplement the lessons, chapters, and topics already on your syllabus. Consider having students work on these in groups or with peer tutors.

Explore the need for teaching and learning to occur in a variety of contexts such, as home, community, and work sites.

Anchor teaching in students’ diverse life-contexts. Encourage students to learn from each other and together .

Teach students to monitor and direct their own learning so they become selfregulated learners

X-tend. When using contextual learning in their classrooms, adult educators should consider the following recommendations for extended practices: (1) select an approach re&ecting the complex contexts of learners’ lives; (2) examine materials for bias; (3) avoid imposing the perspectives of others; and (4) use the group as a resource.

Tap into contextualized education from the students, to the teacher and to the learning. Susan Imel provides a list of characteristics of successful learning enviornment:

• Students are actively engaged.

• Students view learning as relevant.

• Students learn from each other.

• Students are encouraged to take responsibility for monitoring their own development.

• Students diverse life contents and prior experiences are important in learning.

• Students are encouraged to become active in the community.

• Students opinions are valued and respected.

• Teachers act as facilitators of student learning.

• Teachers use many di$erent techniques.

• !e teacher accepts his/her role as a learner.

• Learning is assessed in multiple ways.

• Learning environment is dynamic and exciting.

• Learning through higher order thinking and problem solving is encouraged.

• Learning process is as important as what is being learned.

• Learning occurs in multiple settings and contexts.

• Learning extends beyond the boundaries of conventional classrooms.

• Learning is related to the “real world” and/or simulated issues and meaningful problems.32

Conclusion

Contextualized Christian education helps to reconcile theological and practical gaps. As a representation of biblical truth, theology must be expressed within the context of the receptor. To analyze and address the di%culties that surround and confront the receptor, critical contextualization should be applied.

!rough contextualized CE as receptor-centered, the new believer should be guided in studying the totality of biblical truth. Learners should be encouraged to maintain their faith while combating cultural evil and embracing a biblical worldview. We can avoid having a half-baked faith or dri ing into a syncretistic faith by empowering the learner through critical contextualization training and instead have a strong and Spirit-#lled Christian faith. A contextualized Christian education will indeed modify the perception of Christianity as an imported religion in Protestant or Evangelical traditions, but it is a biblical faith expressed and articulated in local culture.

1 “What Is Contextualization?,” accessed October 30, 2023, https://www. cognite.com/en/blog/what-is-contextualization.

2 Darrell L. Whiteman, “Contextualization: !e !eory, the Gap, the Challenge,” accessed November 2, 2023, https://spu.edu/temp/denuol/context. htm.

3 Hope S. Antone, Religious Education in Context of Plurality and Pluralism (Quezon City, Philippines: Published jointly by New Day Publishers and Christian Conference of Asia, 2003), 141.

4 Jovie Galaraga, “Centennial of Protestantism Marked,” ChristianityToday. Com, last modi#ed June 15, 1998, accessed October 30, 2023, https:// christianitytoday.com/ct/1998/june15/8t719a.html.

5 Rodrigo D. Tano, #eology in the Philippine Setting: A Case Study in the Contextualization of #eology (Man: New Day Publishers, 1981), 1.; quoted in Dennis Teague, Culture: !e Missing Link in Missions (OMF Literature, 1996), 456.

6 Minho Song, “Contextualization and Discipleship: Closing the Gap between !eory and Practice | Tyndale University,” World Evangelical Alliance Publishing 30 (July 2006): 250, accessed October 30, 2023, https://www.tyndale. ca/publications/contextualization-and-discipleship-closing-the-gap-betweentheory-and-practice.

7 Song, “Contextualization and Discipleship: Closing the Gap between !eory and Practice | Tyndale University.”

8 Daniel Saengwichai, “ !e ‘Khit-Pen’ !eological Educational Model: A New Methodology for Contextualizing !eological Education in !ailand.” (n.d.).

9 Heekap Lee and Ivy Yee-Sakamoto, “Contextualized Pedagogy: New Educational Approach in the Postmodern Era” 8, #e Journal of Multiculturalism in Education (October 2012): 1–24. Cited from Saengwichai, “ !e ‘Khit-Pen’ !eological Educational Model: A New Methodology for Contextualizing !eological Education in !ailand.”

10 Patricia M. King, Rosemary J. Perez, and Woo-jeong Shim, “How College Students Experience Intercultural Learning: Key Features and Approaches.,” Journal of Diversity in Higher Education 6, no. 2 (June 2013): 69–83.

11 Paul G. Hiebert, Anthropological Insights for Missionaries (Grand Rapids, Mich: Baker Book House, 1985), 45.

12 Charles H Kra , “Culture, Worldview and Contextualization” (n.d.). cited in Ralph D. Winter et al., eds., Perspectives on the World Christian Movement: A Reader, 4th ed. (Pasadena, Calif: William Carey Library, 2009), 280.

13 David A. Noebel, Understanding the Times: #e Religious Worldviews of Our Day and the Search for Truth (Manitou Springs, CO: Summit Press, 1991), 8.

14 Yung Hwa, “Some Issues in a Systematic !eology !at Takes Seriously the Demonic - Lausanne Movement,” accessed November 2, 2023, https:// lausanne.org/content/systematic-theology.

15 Yung Hwa, Mangoes or Bananas? #e Quest for an Authentic Asian Christian #eology, Second edition., American Society of Missiology series no. 52 (Maryknoll, New York: Orbis Books, 2014), 78.

16 Hiebert, Anthropological Insights for Missionaries, 92.

17 Eddie K Baumann, Worldview as Worship: #e Dynamics of a Transformative Christian Education (Eugene, Or.: Wipf & Stock Publishers, 2011).

18 Jason V. Hallig, “Communicating Holiness to the Filipinos: Challenges and Needs. !e Path to A Filipino !eology of Holiness” 2, no. WHDL-00006723, 1 (n.d.): 16.

19 Hwa, Mangoes or Bananas?, 82.

20 Anne C. Harper, “ !e Iglesia Ni Cristo: A Case Study,” Lausanne Forum Group 6 (2004), https://archive.org/details/!eIglesiaNiCristoACaseStudy/page/ n1/mode/2up.

21 Hwa, Mangoes or Bananas?, 84.

22 Ibid., 85.

23 Hallig, “Communicating Holiness to the Filipinos: Challenges and Needs. !e Path to A Filipino !eology of Holiness.”

24 Ted P. Torres, “Poverty Level in Phl Unchanged since ’06 | Philstar. Com,” !e Philippine Star, n.d., accessed November 2, 2023, https://www.philstar. com/headlines/2013/04/24/934243/poverty-level-phl-unchanged-06.

25 Reference Number 2019-209. Release Date: 06 December 2019 Internet. Found at https://psa.gov.ph/poverty-press-releases Accessed May 4, 2020.

26 Song, “Contextualization and Discipleship: Closing the Gap between !eory and Practice | Tyndale University,” 256.

27 Hiebert, Anthropological Insights for Missionaries, 218.

28 Song, “Contextualization and Discipleship: Closing the Gap between !eory and Practice | Tyndale University,” 256.

29 Ibid., 259.

30 “What Is Contextual Learning?” (CORD, 2016), http://www.cordonline. net/CTLtoolkit/downloads/What%20Is%20Contextual%20Learning.pdf.

31 Adapted from Valerie L. Carrigan, “Working with Students with Basic Skills NeedsIn Career and Technical Education (CTE):Completing the Building,” last modi#ed June 2008, accessed November 2, 2023, https://docslib. org/Contextualizing-Basic-Skills-Into-CTE-Curricula.

32 Susan Imel, Contextual Learning in Adult Education. Practice Application Brief No. 12 (For full text: http://www, 2000), accessed November 2, 2023, https://eric.ed.gov/?id=ED448304.

Chapter 5

Psychological Foundations of Christian Education

Chapter Description

!e purpose of this chapter is to engage students in an examination of psychological educational foundation. Special attention is devoted to concepts which describe principles of teaching and theories of learning. !e study provides for an analysis of representative expressions of the teaching-learning transaction as they focus on the ministry of Christian education.

Learning Outcomes

1. Identify the purposes of integrating psychology and Christian education through group dynamics.

2. Interpret the basic four approaches to integration as mentioned in the chapter by expressing ones’s ideal integration through small group discussions.

3. Integrate the theories of various theorists in the learning and teaching process like Piaget for cognitive development, Kohlberg’s Development, Fowler’s faith development, Erikson’s psychosocial development by reporting a theorist and their theory.

Introduction

!e term ‘psychology’ is derived from the Greek phrases Psycho-logos. While ‘psycho’ refers to the soul, ‘logos’ refers to science. !us, Psychology is de#ned as the “Science of the Soul.” Psychology was once considered a subdiscipline of philosophy, although it has recently gained independence. According to the American Psychological Association, psychology is the scienti#c study of the mind and behavior. Human development, sports, health, clinical, social behavior, and cognitive processes are just a few of the many sub-#elds1 of study. It is a rising positive science that allows us to analyze a living entity’s behavior in relation to its surroundings. Psychology, as a science, helps us understand, control, and predict behavior. It employs the experimental approach, controlling variables, checking and rechecking #ndings, and articulating its conclusions in objective words that anyone in a given condition may verify and understand. !e instructor must be

aware of her students’ psychological needs. !ese psychological components will assist the instructor in understanding the psychological developmental stage of her pupil, which will aid in the delivery of relevant knowledge. Let’s have a look at the psychological basis of learning.

Psychological Foundation

Learning can be an abstract concept to many; thus, learners need to be empowered to learn. Learning can happen in various ways. !eorists predict learning according to various stages, gender, generational perspective, age and life-stage characteristics, intelligences and learning styles of the individual.2 !roughout this book, transformational learning will be the theme through faith formation. !e overall goal of Christian Education is both to be Christ-like and to see Christ’s characyer formed on those we teach.

Psychological research leads educators to design methodologies in teaching and learning that intentionally produce learning. While a focus is placed on the methods we must keep our purpose of education in mind. !e methods we choose must align with or purpose ang the developmental stages of our students.3

One may consider at this juncture how educators may immerse learners, where would the starting point be? Miller acknowledges that knowledge of God in the study of Scriptures precedes the study #rstly but that the study of the Bible is about people. Psychology then is employed to get an understanding of humans so that a connection may be established between the relationship that exists between God and man. !e author believes that understanding God is linked to understanding man.4

Understanding oneself is important as this help one to treat others in the best way one could, it may be noteworthy to look at Bu$ord’s work. Worldviews shape our understanding of orselves and of the world. !ey are said to get into everything just like sand at a picnic. As such, di$ering worldviews may cause con&ict among people we are aware or unaware of them. !e implications of Christian worldview are worth of careful consideration.5

Integration of Christian Education with Psychology

!eorists admit that tintegrating Christian education with psychology is particularly challenging. Roben Pazmiño pinpoints some potential con&icts:6

First, education as it was generally conceived and practiced in the twenty#rst century has been primarily dependent on psychology, with its varied theories, research #ndings, and practices. !is follows from the fact that psychology as a discipline has included the study of human consciousness and behavior along with the processes of learning. Education is concerned with persons and the teachinglearning process, and educators can gain much through considering the insights of psychological inquiry.

Second, there are distinct psychologies or schools of psychology, including behavioral, psychoanalytic, cognitive, developmental, gestalt, humanistic, social, and transformational psychologies. Given such diverse perspectives, the issue o en becomes, as was the case with educational philosophies, which psychologies, combined or integrated, provide the best mix for understanding and working with persons across the life span.

!ird, Christians are confronted with the need to think faithfully about psychology in general and/or develop a Christian psychology on which to build their educational thought and practice. Christianity embodies a perspective on human beings that has de#nite implications for their education.

In this integration it is important to recognize that every psychological perspective has an implicit theological anthropology, with its own implicit understanding of the origin and destiny of persons. Every psychology has a particular idea regarding what to emphasize in working with persons as they progress from birth, to death, to life a er death. Christians may draw upon the insights from various psychological schools, but they must do so with discernment and an awareness of larger educational purposes. !ese larger purposes help to guide the integration of psychological understandings with faith commitments and theological perspectives on persons.7

Approaches to Integration

To address the question of integration, it is helpful to consider the insights shared by Lawrence Crabb, a Christian psychologist, who has suggested four possible approaches.8

!e #rst approach can be described as di$erentiated or fragmented. It maintains two “separate but equal” tracks for viewing and relating to persons. In this approach, the lives of persons would be directed by psychological perspectives in all “secular” areas of life with an insistence that religious or Christian faith and development are basically unrelated to psychological process and una$ected by

them. !is approach, while emphasizing a clear division of labor, can lead to religious schizophrenia and irrelevant religion.

!e second approach rejects psychological insights and places people in a determined religious context where their lives are totally shaped by religious insights and perspectives untainted by psychological or developmental insights. !is “nothing but -ery” approach maintains that nothing but the Bible or religious insights determines life and leads to a stance of heteronomy in life. In a heteronomous stance, an external law is imposed on persons without consideration of various insights and the personal appropriation of a worldview. !is approach results in a provincialism or ghettoization in life that requires constant nurture and insulation to maintain the control of a religious perspective.

!e third approach can be described as integrated but potentially misdirected. !is is a total psychological approach to Christian education and faith development that reshapes the radical demands of faith and reduces the distinctive characteristics of Christian theology (grace, salvation, sin and guilt, and a personal response of faith). !is approach can be described as a “tossed salad” approach, which mixes psychological and religious concepts while giving de#nite priority to psychology.

And the fourth approach is one that is integrated and directed in relation to religious values. !is approach requires openness and a candid evaluation by Christian educators about the assumptions and goals of both their theological and psychological views. Christian educators must search for possible interrelationships with psychology using theological perspectives and a Christian worldview as a #nal authority. It assumes that there is discovered truth as well as revealed truth, which Christians must discern, with the proviso that discovered truth correlates with revealed truth. Christians have the responsibility of careful and critical discernment in drawing upon psychology. !is discernment demands that Christians carefully evaluate descriptive psychological insights before suggesting prescriptions for educational practice. Such evaluation allows for the critique and a%rmation of psychological #ndings.

Insights from Theorists

!e four theories we will discuss and limited to Piaget’s cognitive development, Kohlberg’s development, Fowler’s faith development, and Erikson’s psychosocial development.

A classic 20th-century scholar Jean Piaget is our primary source for theory, cognitive development theory9 about the stages of mental development among children. A leading #gure in the #elds of cognitive theory and developmental psychology, Jean Piaget was the #rst psychologist to make a systematic study of cognitive development. His theory was based on detailed observational studies of cognition in children. He did a series of simple but ingenious tests to reveal di$erent cognitive abilities.10 Jean Piaget’s theory of cognitive development suggests that children move through four di$erent stages of mental development. His theory focuses on how children acquire knowledge.

Saul MacLeod articulates four stage age characteristics and developmental changes:

Sensorimotor Stage: Birth to two Years. !e infant knows the world through their movements and sensations. Infants learn that things continue to exist even though they cannot be seen (object permanence). !ey realize that their actions can cause things to happen in the world around them. Learning occurs through assimilation and accommodation.

Preoperational Stage: Two to seven Years. Children begin to think symbolically and learn to use words and pictures to represent objects. Children at this stage tend to be egocentric and struggle to see things from the perspective of others. !ey are concrete thinkers. !ey are getting better with language and thinking.

Concrete Operational Stage: Seven to eleven years children begin to think logically about concrete events. !ey begin to understand the concept of conservation, as when the amount of liquid in a short, wide cup can be equal to that in a tall, skinny glass. As childen develop, thinking becomes more logical and organized, but still very concrete. !ey start to use inductive logic, or reasoning from speci#c information to a general principle.

Formal Operational Stage: Twelve and up: !e adolescent begins to think abstractly. !ey can reason hypothetical problems. Abstract thought emerges. Youth start to think more about moral, philosophical, ethical, social, political and religious issues that require theoretical and abstract reasoning. !ey can think about multiple variables in systematic ways, formulate hypotheses, and consider possibilities. !ey be to use deductive logic, or reasoning from a general principle to speci#c information.

Piaget proclaimed that the formal operational stage is the #nal stage of cognitive development. Intellectual development in adults depends on the accumulation of knowledge. He believed in lifelong learning.

Kohlberg’s Stages of Moral Development

Lawrence Kohlberg told several dilemma stories and asked many such questions to discover how people reasoned about moral issues. He identi#ed three distinct levels of moral reasoning each with two sub stages. People can only pass through these levels in the order listed. Each new stage replaces the reasoning typical of the earlier stage. Not everyone achieves all the stages.

Level 1 - Pre-conventional morality

Authority is outside the individual, and reasoning is based on the physical consequences of actions.

• Stage 1. Obedience and Punishment Orientation. !e child/individual is good in order to avoid being punished. If a person is punished, they must have done wrong.

• Stage 2. Individualism and Exchange. At this stage children recognize that there is not just one right view that is handed down by the authorities. Di$erent individuals have di$erent viewpoints.

Level 2 - Conventional morality

Authority is internalized but not questioned, and reasoning is based on the norms of the group to which the person belongs.

• Stage 3. Good Interpersonal Relationships. !e child/individual is good in order to be seen being a good person by others. !erefore, answers or actions are related to the approval of others.

• Stage 4. Maintaining the Social Order. !e child/individual becomes aware of the wider rules of society so judgments concern obeying rules in order to uphold the law and to avoid guilt.

Level 3 - Post-conventional morality

Individual judgment is based on self-chosen principles, and moral reasoning is based on individual rights and justice.

• Stage 5. Social Contract and Individual Rights. !e child/individual becomes aware that while rules/laws might exist for the good of the greatest number, there are times when they will work against the interest of particular individuals.

• Stage 6: Universal Principles. People at this stage have developed their own set of moral guidelines which may or may not #t the law. !e principles apply to everyone. E.g., human rights, justice and equality. !e person will be prepared to act to defend these principles even if it means going against the rest of society in the process and having to pay the consequences of disapproval and or imprisonment. Kohlberg doubted many people reached this stage.11

Fowler’s Stages of Faith

Stages were most extensively explained in James Flower’s Stages of Faith: #e Psychology of Human Development and the Quest for Meaning, which appeared in 1981. In his book Fowler developed a theory of six stages that people go through as their faith matures based on the Piaget stages and Kohlberg stages. !e basic theory can be applied, not only to those in traditional faiths, but those who follow alternative spiritualties or secular worldviews as well. In his 1987 book A Di erent Drum, M. Scott Peck o$ered a simpli#ed version focusing only on the four most common stages. !e following synthesis comes from Margaret Placentra:

Pre-stage or Early Stages: Undi erentiated Faith. Infants develop basic trust and mutuality (or lack thereof) with the one’s providing care. !e quality of interactions in this phase underlies all future faith development for the individual. !is is related to Piaget, trust vs. mistrust stage. Works done in this stage were mostly observation because interview was not possible yet.

Stage 1 Intuitive-Projective (2–7 years old). !is is the stage of preschool children in which fantasy and reality o en get mixed together. However, during this stage, our most basic ideas about God are usually picked up from our parents and/or society. !e child is egocentric in this stage. When a child attains the capacity for concrete operational thinking, he can begin to move toward the second of James Fowler’s stages. People stuck at this stage are usually self-centered and o en #nd themselves in trouble due to their unprincipled living. If they do end up converting to the next stage, it o en occurs in a very dramatic way.

Stage 2 Mythic-Literal. When children become school-age, they start understanding the world in more logical ways. !ey generally accept the stories told to them by their faith community but tend to understand them in very literal ways. Here the child (or adult person stuck in this phase) is likely to start sorting out the real from the make-believe. Beliefs, moral rules and attitudes are held

literally. !is person’s view of reciprocity is also rather literal; “If I follow the rules, God will give me a good life.” “If I pray, God will grant my wish.” A person may begin to grow out of this phase when he encounters con&icts and contradictions in the stories he is interpreting literally and begins to re&ect on the real meanings. [A few people remain in this stage through adulthood.]

Stage 3 Synthetic-Conventional. Most people move on to this stage as teenagers. At this point, their life has grown to include several di$erent social circles and there is a need to pull it all together. !ey become attached to the forms of their religion and get extremely upset when these are called into question and can be a threat to them.

Here authority is located outside the self, in the church leaders, in the government, in the social group. Beliefs are not the result of any type of analytical thought that’s why it’s called synthetic. !e name “conventional” means that most people in this stage see themselves as believing what “everybody else” believes and would be reluctant to stop believing it because of the need they feel to stay connected with their group. It turns out that most of the people in traditional churches are at this stage. When a person cognitively realizes that there are contradictions between some of his authority sources and is ready to actually re&ect realistically on them, he begins to be ready to move to the fourth of James Fowler’s Stages.

Stage 4 Individuative-Re ective. !is is the tough stage, o en begun in young adulthood. !is start when people seeing outside the box and realizing that there are other “boxes”. !ey begin to critically examine their beliefs on their own and o en become disillusioned with their former faith. Ironically, the Stage 3 people usually think that Stage 4 people have become “backsliders” when in reality they have actually moved forward. !ose who break out of the previous stage usually do so when they start seriously questioning things on their own. A lot of the time, this stage ends up being very non-religious and some people stay in it permanently.

Stage 5 Conjunctive Faith. It is rare for people to reach this stage before midlife. !is is the point when people begin to realize the limits of logic and start to accept the paradoxes in life. !ey begin to see life as a mystery and o en return to sacred stories and symbols but this time without being stuck in a theological box. According to Fowler, the person begins to expand their world beyond the “either/ or” stance of the prior stage toward a “both/and” orientation where the answers (and the power of the rational mind to #gure them out) are not so clear.

Emphasis is placed more on community than on individual concerns. People in this stage are willing to engage in dialog with those of other faiths in the belief that they might learn something that will allow them to correct their own truths.

Stage 6 Universalizing Faith. Only very few people reach this stage. People in this stage are able to overcome the action/inaction paradox of Stage 5 and are able to sacri#ce their own well-being to that of their cause. !ere are those who do live their lives to the full in service of others without any real worries or doubts. Examples Fowler names are Gandhi, Martin Luther King, Jr. and Mother Teresa.12 !e life story of Fowler can be found at “James Fowler,” By Richard Osmer and Lynn Bridgers https://www.biola.edu/talbot/ce20/database/james-fowler, accessed May 5, 2020.

Erickson’s Stages of Psychosocial Development

Erik Erikson’s theory of psychosocial development is one of the best-known theories of personality in psychology. He believed that personality develops in a series of stages. !e theory describes the impact of social experience across the whole lifespan. Following is an articulation of the stages done by Kendra Cherry:

If the stage is handled well, the person will feel a sense of mastery, which is sometimes referred to as ego strength or ego quality. If the stage is managed poorly, the person will emerge with a sense of inadequacy.

Psychosocial Stage 1 - Trust vs. Mistrust. !e #rst stage of Erikson’s theory of psychosocial development occurs between birth and one year of age and is the most fundamental stage in life. Because an infant is utterly dependent, the development of trust is based on the dependability and quality of the child’s caregivers. If a child successfully develops trust, he or she will feel safe and secure in the world. Caregivers who are inconsistent, emotionally unavailable, or rejecting contribute to feelings of mistrust in the children they care for. Failure to develop trust will result in fear and a belief that the world is inconsistent and unpredictable. Children acquire hope, which Erikson described as openness to experience tempered by some wariness that danger may be present.

Psychosocial Stage 2 - Autonomy vs. Shame and Doubt. !is stage takes place during early childhood and is focused on children developing a greater sense of personal control.

Erikson believed that learning to control one’s bodily functions leads to a feeling of control and a sense of independence. Other important events include gaining more control over food choices, toy preferences, and clothing selection. Children who successfully complete this stage feel secure and con#dent, while those who do not are le with a sense of inadequacy and self-doubt. Erikson believed that achieving a balance between autonomy and shame and doubt would lead to will, which is the belief that children can act with intention, within reason and limits.

Psychosocial Stage 3 - Initiative vs. Guilt (preschool years) Children begin to assert their power and control over the world through directing play and other social interactions. Children who are successful at this stage feel capable and able to lead others. !ose who fail to acquire these skills are le with a sense of guilt, selfdoubt, and lack of initiative. When an ideal balance of individual initiative and a willingness to work with others is achieved, the ego quality known as purpose emerges.

Psychosocial Stage 4 - Industry vs. Inferiority (age 5 to 11). !rough social interactions, children begin to develop a sense of pride in their accomplishments and abilities. Children who are encouraged and commended by parents and teachers develop a feeling of competence and belief in their skills. !ose who receive little or no encouragement from parents, teachers, or peers will doubt their abilities to be successful. Successfully #nding a balance at this stage of psychosocial development leads to the strength known as competence, or a belief in our own abilities to handle the tasks set before us.

Psychosocial Stage 5 - Identity vs. Confusion (adolescence). Youth explore their independence and develop a sense of self. !ose who receive proper encouragement and reinforcement through personal exploration will emerge from this stage with a strong sense of self and a feeling of independence and control. !ose who remain unsure of their beliefs and desires will feel insecure and confused about themselves and the future. Completing this stage successfully leads to #delity, which Erikson described as an ability to live by society’s standards and expectations.

Psychosocial Stage 6 - Intimacy vs. Isolation (early adulthood). Young adults are exploring personal relationships. Erikson believed it was vital that people develop close, committed relationships with other people. !ose who are successful at this step will form relationships that are committed and secure.

Erikson believed that a strong sense of personal identity was important for developing intimate relationships. Studies have demonstrated that those with

Psychological Foundations of Christian Education |

a poor sense of self tend to have less committed relationships and are more likely to su$er emotional isolation, loneliness, and depression. Successful resolution of this stage results in the virtue known as love. It is marked by the ability to form lasting, meaningful relationships with other people.

Psychosocial Stage 7 - Generativity vs. Stagnation (adulthood). !is stage focuses on our career and family. !ose who are successful during this phase will feel that they are contributing to the world by being active in their home and community. !ose who fail to attain this skill will feel unproductive and uninvolved in the world. Care is the virtue achieved when this stage is handled successfully. Being proud of your accomplishments, watching children grow into adults, and developing a sense of unity with life partner are important accomplishments of this stage.

Psychosocial Stage 8 - Integrity vs. Despair (old age). !is stage focuse’s on re&ecting back on life. !ose who are unsuccessful during this stage will feel that their life has been wasted and will experience many regrets. !e individual will be le with feelings of bitterness and despair. !ose who feel proud of their accomplishments will feel a sense of integrity. Successfully completing this phase means looking back with few regrets and a general feeling of satisfaction. !ese individuals will attain wisdom, even when confronting death.13

Conclusion

!e psychological foundation’s of Christian education establish the reasons why both teachers and students engage in learning. !is provides them with direction, which may encourage creativity in the approaches chosen, which are supported by psychological research and instruments that may be used in the learning process. !e available approaches are to be employed not just to satisfy cognitive objectives, but also to transcend beyond knowledge and skills and be focused towards character and praxis transformation guided by a Christian worldview.

Understanding the psychological foundations for Christian education’s assists teachers in understanding how their children learn. In this setting, psychology can be used to enhance learning both within and outside of the classroom. !e many psychological strategies improve the educational process by allowing the learner to assimilate knowledge in a way that is unique and speci#c to him or her. !e psychological foundation assists the instructor in identifying each student’s strengths and shortcomings to assist them in developing and maturing within the context of Christian education.

1 “Simply Psychology | Self-Care, !eories, Famous Studies & More,” accessed November 3, 2023, https://www.simplypsychology.org/.

2 Jay Johnston and Ronald K. Brown, Teaching the Jesus Way: Building Transformational Teaching Min (Nashville, Tenn: LifeWay Christian Resources, 2000), 83.

3 Christina Belcher, “Book Review: Foundations of Christian School Education,” Journal of Education and Christian Belief 8, no. 2 (September 2004): 145–145.

4 Richard E. 1951 Averbeck, “Creation and Corruption, Redemption and Wisdom: A Biblical !eology Foundation for Counseling Psychology,” Journal of Psychology and Christianity 25, no. 2 (2006): 111–126.

5 Rodger K Bu$ord, “Philosophical Foundations for Clinical Supervision Within a Christian Worldview,” EBCOhost Journal of Psychology & Christianity 26, no. 4, (Winter 2007): 293–297.

6 Robert W. Pazmiño, Foundational Issues in Christian Education: An Introduction in Evangelical Perspective, 3rd ed. (Grand Rapids, MI: Baker Academic, 2008), 195–196.

7 Ibid., 196.

8 Ibid., 196–197.

9 “Jean Piaget | Biography, !eory, & Facts | Britannica,” accessed November 3, 2023, https://www.britannica.com/biography/Jean-Piaget.

10 Saul McLeod, “Jean Piaget’s !eory of Cognitive Development: 4 Stages,” last modi#ed 2023, accessed November 3, 2023, https://www.simplypsychology. org/piaget.html.

11 Saul McLeod, “Kohlberg’s Stages of Moral Development,” last modi#ed October 24, 2023, accessed October 30, 2023, https://www.simplypsychology.org/ kohlberg.html.

12 James W. Fowler, Stages of Faith: #e Psychology of Human Development and the Quest for Meaning, First HarperCollins paperback edition. (New York, NY: Harper One, 1995); “Margaret Placentra Johnston|spiritual Development !eory,” Mpjauthor, accessed October 30, 2023, https://www.mpjauthor.com/ spiritual-development-concept/JamesFowlersStages.html.

13 Kendra Cherry, “Erikson’s Stages of Development,” accessed October 30, 2023, https://www.verywellmind.com/erik-eriksons-stages-of-psychosocialdevelopment-2795740; “Erik Erikson’s Stages of Psychosocial Development,” accessed October 30, 2023, https://www.simplypsychology.org/erik-erikson. html.

Chapter 6

Philosophical Foundations of Christian Education

Chapter Description

!is chapter is a study of educational philosophies that have in&uenced Christian education because of their respective responses to the metaphysical, epistemological, and axiological questions. !e study provides an investigation into the contemporary in&uence of alternative philosophies on the ministry of Christian education.

Learning Outcomes

1. Answer the following:

• What is metaphysics?

• What is epistemology?

• What is axiology?

• Why should the study of philosophy be particularly important to Christian educators?

• Which branch or branches of philosophy would you want to emphasize in your classroom? Why?

• Which general or world view philosophy best #ts with your own views of reality? Why?

• What have you learned from the history of education that is related to these metaphysical philosophies?

2. Articulate your personal philosophy of Christian education based on the following:

• How students learn from several theoretical perspectives.

• How behavior and motivation in&uences school success.

• How human development from childhood through adolescence in&uences teaching and learning.

3. Which educational philosophy is most compatible with your beliefs? Why? Please write your personal philosophy in education.

!is chapter’s philosophical foundations section provides a balanced discussion of all of the major schools of thought that contribute to on Christian education. We’ll go over the historical highlights of philosophical concepts regarding education and how they evolved over time. We will examin continued relevance of each philosophy to education today, as well as its application in goals, curriculum, techniques, and instruction, We will also llok at, the modern in&uence of alternative perspectives on Christian education ministry.

Education and philosophy are inextricably linked and are o en compared to two sides of the same coin. Philosophy’s dynamic aspect is education. Philosophy is supposed to be the theory, while education is the practice. !us, philosophy is concerned with the end, whereas education is concerned with the methods. “Philosophy is wisdom; education transmits that wisdom from one generation to the next,” suggests Sharma. Anika Philosophy formulates the method, education its process.”1

Jonathan Jackson has arranged famous philosophars and philosophies into a handy chart:

Chart of Philosophers and their Philosophies2

Philosopher

Sir Francis Bacon

English (1561–1626)

John Locke

English (1632–1704)

Philosophy

Bacon advocated the use of inductive reasoning (as opposed to the deductive reasoning used by the rationalists of his day) and is hence known as the father of empiricism. He was also very infuential in developing the modern scientifc method.

Locke was one of the frst British empiricists. He is most famous for his idea of the “tabula rasa” (Latin for “blank slate”). Basically, he felt that we are all born with a mind that is like a blank sheet of paper. As we go through life, we have experiences (all of which come by way of our fve senses) and that everything we know or think of is a product of these experiences

George Berkeley

Anglo-Irish (1685–1753)

Jean-Jacques Rousseau

Genevan (1712–778)

Immanuel Kant

German (1724–1804)

G. W. F. Hegel

German (1770–1831)

Auguste Comte

French (1798-1857)

Soren Kierkegaard

Danish (1813–1855)

William James

American (1842–1910)

Edmund Husserl

German (1859–1938)

Berkeley was an Anglican bishop and stands out because of his extreme idealism (see the mind-body problem). He believed that our thoughts and sense perceptions are the only things that really exist. According to Berkeley, the material world is not really real—“we” are all actually just thoughts existing inside the mind of God!

Rousseau was an important fgure in the Romantic movement and made key contributions to educational and political theory. He believed in the innate goodness of humans (contra Hobbes) and felt that it was society that corrupts us.

Kant is often considered to be the most important modern philosopher. This is because he built a bridge between rationalism and empiricism. He believed that all knowledge comes from the senses but is fltered through our rational minds.

Hegel was an idealist. He had a method of dialogue that involves presenting a thesis, followed by an antithesis, and fnally a synthesis.

Comte is known as the founder of sociology and positivism, the latter being the view that the only authentic knowledge is that which we can experience and verify scientifcally.

Kierkegaard is considered the father of existentialism, although his was a theistic existentialism as opposed to the more common atheistic existentialism of Nietzsche and Sartre. He believed that individuals were responsible for their own lives and espoused a passionate, irrational faith based on a leap in the dark.

James is best known for supporting pragmatism (the belief that ideas are meaningful only if they “work”), his work on the psychology of religious experiences, and his will-to-believe doctrine (the idea that some truths must be accepted without evidence).

Husserl founded the phenomenology movement, which sought to systematically determine the essential properties of consciousness by refecting upon the subjective phenomena we experience.

Jean-Paul Sartre

French (1905–980)

Sartre is probably the most famous existentialist and is known for the phrase “existence precedes essence”? Instead of starting with the idea of purpose and then humans existing because of that purpose, existentialists start with the existence of humans and emphasize that human’s must create their own meaning and purpose.

Branches of Philosophy

We all have a philosophy that guides our ministry or teaching. We might not be able to express it verbally or in writing. Key parts of belief, on the other hand, tend to push us and develop that passion in our service and the way we practice ministry.

!ere are three major branches of philosophy:3 !e metaphysics, epistemology, and axiology. Each branch focuses on a di$erent aspect and is central to teaching the following discussion and charts are original to Temidayo Oladipo.

Branch Metaphysics:

What is the nature of reality?

Educational Examples –Do you think human beings are basically good or evil?

–What are conservative or liberal beliefs?

Metaphysics or Ontology

Epistemology:

What is the nature ofknowledge? How do we come to know? Axiology: What values should one live by?

–How would an anthropologist look at this classroom? A political scientist? A biologist?

–How do we know what a child knows?

–Is morality de ned by our actions, or by what is in our hearts?

–What values should be taught in character education?

Ontology seeks to identify and establish the relationships between the categories, if any, of the types of existent things.

!is area of philosophy focuses on the nature of reality which literally means “beyond the physical.” It attempts to #nd unity across the domains of experience and thought. !ere are four categories of philosophical thought

that apply to education today; idealism, realism, pragmatism (sometimes called experiential-ism), and existentialism.

Epistemology

Epistemology is study of nature, scope, and limits of human knowledge. It investigates the origin, structure, methods, and integrity of knowledge. !ere are four educational philosophies that #t intothis category: Perennialism; Essentialism; Progressivism; and Reconstructionism.

Axiology

Axiology is study of value. !e term “value theory” is used with respect to the value or price of goods and services in economics. Axiology has two part:

1. Ethics is the study of values in human behavior or the study of moral problems and

2. Aesthetics is the study of value in the arts or the inquiry into feelings, judgments, or standards of beauty and related concepts.

Philosophy and Education

Continuum

Chart4

Philosophy

Metaphysics

Ontology

Idealism Ideas are the only true reality, the only thing worth knowing. Focus: Mind

Realism

Reality exists independent of human mind. World of physical objects ultimate reality. Focus: Body

Pragmatism

Universe is dynamic, evolving. Purpose of thought is action. Truth is relative. Focus: Experience

Existentialism

Reality is subjective, within the individual. Individual rather than external standards. Focus: Freedom

Originator(s) Plato, Socrates Aristotle Pierce, Dewey Sartre, Kierkegaard

Curricular Emphasis Subject matter of the mind: literature history, philosophy, religion Subject matter of physical world: science, math Subject matter of social experience. Creation of new social order

Subject matter of personal choice

Teaching Method Teach for handling ideas: lecture, discussion

Character Development Imitating examples, heroes

Teach for mastery of facts and basic skills: demonstration, recitation

Training in rules of conduct

Problem solving: Project method

Individual as entity within social context

Subject matter of social experience. Creation of new social order

Four General World Philosophies

Individual responsibility for decisions and preferences

!is chapter will be limit to discussion of philosophy metaphysical level as it to education.5 !e four general frameworks from which various educational philosophies can be explained are: idealism, realism, pragmatism (sometimes called experientialism), and existentialism.

Two of these general or world philosophies, idealism and realism, are derived from the ancient Greek philosophers Plato and Aristotle. !e rest of the two pragmatism and existentialism are more contemporary.

Idealism

Idealism is a philosophical approach that has as its central tenet that ideas are the only true reality, the only thing worth knowing. In a search for truth, beauty, and justice that is enduring and everlasting, the focus is on conscious reasoning in the mind. Plato, father of Idealism, espoused this view about 400 years BC, in his famous book #e Republic. Plato believed that there are two worlds. !e #rst is the spiritual or mental world, which is eternal, permanent, orderly, regular, and universal. !ere is also the world of appearance, the world experienced through sight, touch, smell, taste, and sound that is changing imperfect, and disorderly. !is division is o en referred to as the duality of mind and body. Reacting against what he perceived as too much of a focus on the immediacy of the physical and sensory world, Plato described a utopian society as one which educates to body and soul for all the beauty and perfection of which they are capable. In his allegory of the cave, the shadows of the sensory world must be overcome with the light of

reason or universal truth. To understand truth, one must pursue knowledge and identify with the Absolute Mind. Plato also believed that the soul is fully formed prior to birth and is perfect and at one with the Universal Being. !e birth process checks this perfection, so education requires bringing latent ideas (fully formed concepts) to consciousness.

In idealism, the aim of education is to discover and develop each individual’s abilities and full moral excellence in order to better serve society. !e curricular emphasis is subject matter of mind: literature, history, philosophy, and religion. Teaching methods focus on handling ideas through lecture, discussion, and Socratic dialogue (a method of teaching that uses questioning to help students discover and clarify knowledge). Introspection, intuition, insight, and whole-part logic are used to bring to consciousness the forms or concepts which are latent in the mind. Character is developed through imitating examples and heroes.

Realism

Realists believe that reality exists independent of the human mind. !e ultimate reality is the world of physical objects. !e focus is on the body/objects. Truth is objective—what can be observed. Aristotle, a student of Plato who broke with his mentor’s idealist philosophy, is called the father of both Realism and the scienti#c method. In this metaphysical view, the aim is to understand objective reality through “the diligent and unsparing scrutiny of all observable data.” Aristotle believed that to understand an object, its ultimate form had to be understood, which does not change. For example, a rose exists whether or not a person is aware of it. A rose can exist in the mind without being physically present, but ultimately, the rose shares properties with all other roses and &owers (its form), although one rose may be red and another peach colored. Aristotle also was the #rst to teach logic as a formal discipline in order to be able to reason about physical events and aspects. !e exercise of rational thought is viewed as the ultimate purpose for humankind. !e Realist curriculum emphasizes the subject matter of the physical world, particularly science and mathematics. !e teacher organizes and presents content systematically within a discipline, demonstrating the use of criteria in making decisions. Teaching methods focus on mastery of facts and basic skills through demonstration and recitation. Students must also demonstrate the ability to think critically and scienti#cally, using observation and experimentation. Curriculum should be scienti#cally approached, standardized, and distinct-discipline based. Character is developed through training in the rules of conduct.

For pragmatists, only those things that are experienced or observed are real. In this late nineteenth century American philosophy, the focus is on the reality of experience. Unlike the Realists and Rationalists, Pragmatists believe that reality is constantly changing and that we learn best through applying our experiences and thoughts to problems as they arise. !e universe is dynamic and evolving, a “becoming” view of the world. !ere is no absolute and unchanging truth, but rather, truth is what works. Pragmatism is derived from the teaching of Charles Sanders Peirce (1839—1914), who believed that thought must produce action, rather than linger in the mind and lead to indecisiveness.

John Dewey (1859—1952) applied pragmatist philosophy in his progressive approaches. He believed that learners must adapt to each other and to their environment. Schools should emphasize the subject matter of social experience. All learning is dependent on the context of place, time, and circumstance. Di$erent cultural and ethnic groups learn to work cooperatively and contribute to a democratic society. !e ultimate purpose is the creation of a new social order. Character development is based on making group decisions in light of the consequences.

For Pragmatists, teaching methods focus on hands-on problem solving, experimenting, and projects, o en having students work in groups. Curriculum should bring the disciplines together to focus on solving problems in an interdisciplinary way. Rather than passing down organized bodies of knowledge to new learners, Pragmatists believe that learners should apply their knowledge to real situations through experimental inquiry. !is prepares students for citizenship, daily living, and future careers.

Existentialism

!e nature of reality for existentialists is subjective, and lies within the individual. !e physical world has no inherent meaning outside of human existence. Individual choice and individual standards rather than external standards are central. Existence comes before any de#nition of what we are. We de#ne ourselves in relationship to that existence by the choices we make. We should not accept anyone else’s predetermined philosophical system; rather, we must take responsibility for deciding who we are. !e focus is on freedom, the development of authentic individuals, as we make meaning of our lives.

!ere are several di$erent orientations within existentialist philosophy. Soren Kierkegaard (1813—1855), a Danish minister and philosopher, is the founder of existentialism. His was a Christian orientation. Another group of existentialists, largely European, believes that we must recognize the #niteness of our lives on this small and fragile planet, rather than believing in salvation through God. Our existence is not guaranteed in an a erlife, so there is tension about life and the certainty of death, of hope or despair. Unlike the more austere European approaches, where the universe is seen as meaningless when faced with the certainty of the end of existence, American existentialists have focused more on human potential and the quest for personal meaning. Values clari#cation is an outgrowth of this movement. Following the bleak period of World War II, the French philosopher Jean Paul Sartre, suggested that for youth, the existential moment arises when young person realize for the #rst time that choice is theirs, that they are responsible for themselves. !eir question becomes “Who am I and what should I do?

Related to education, the subject matter of existentialist classrooms should be a matter of personal choice. Teachers view the individual as an entity within a social context in which the learner must confront other’s views to clarify his or her own. Character development emphasizes individual responsibility for decisions. Real answers come from within the individual, not from outside authority. Examining life through authentic thinking involves students in genuine learning experiences. Existentialists are opposed to thinking about students as objects to be measured, tracked, or standardized. Such educators want the educational experience to focus on creating opportunities for self-direction and self-actualization. !ey start with the student, rather than on curriculum content.

Educational Philosophies

Within the epistemological frame that focuses on the nature of knowledge and how we come to know, there are four major educational philosophies, each related to one or more of the general philosophies just discussed. !ese educational philosophical approaches are currently used in classrooms the world over. !ey are Perennialism, Essentialism, Progressivism, and Reconstructionism. !ese educational philosophies focus heavily on WHAT we should teach, the curriculum aspect.

For Perennialists the aim of education is to ensure that students acquire understanding about the great ideas of Western civilization. !ese ideas have the potential for solving problems in any era. !e focus is to teach ideas that are everlasting, to seek enduring truths which are constant, not changing, as the natural and human worlds at their most essential level, do not change. Teaching these unchanging principles is critical. Humans are rational beings, and their minds need to be developed. !us, cultivation of the intellect is the highest priority in a worthwhile education. !e demanding curriculum focuses on attaining cultural literacy, stressing students growth in enduring disciplines. !e lo iest accomplishments of humankind are emphasized— the great works of literature and art, the laws or principles of science. Advocates of this educational philosophy are Robert Maynard Hutchins, who developed a Great Books program in 1963, and Mortimer Adler, who further developed this curriculum based on 100 great books of Western civilization.

Essentialism

Essentialists believe that there is a common core of knowledge that needs to be transmitted to students in a systematic, disciplined way. !e emphasis in this conservative perspective is on intellectual and moral standards that schools should teach. !e core of the curriculum is essential knowledge and skills and academic rigor. Although this educational philosophy is similar in some ways to Perennialism, Essentialists accept the idea that this core curriculum may change. Schooling should be practical, preparing students to become valuable members of society. It should focus on facts—the objective reality out there—and “the basics,” training students to read, write, speak, and compute clearly and logically. Schools should not try to set or in&uence policies. Students should be taught hard work, respect for authority, and discipline. Teachers are to help students keep their nonproductive instincts in check, such as aggression or mindlessness. !is approach was in reaction to progressivist approaches prevalent in the 1920s and 30s. William Bagley took progressivist approaches to task in the journal he formed in 1934. Other proponents of Essentialism are James D. Koerner (1959), H. G. Rickover (1959), Paul Copperman (1978), and !eodore Sizer (1985).

Progressivism

Progressivists believe that education should focus on the whole child, rather than on the content or the teacher. !is educational philosophy stresses

that students should test ideas by active experimentation. Learning is rooted in the questions of learners that arise through experiencing the world. It is active, not passive. !e learner is a problem solver and thinker who #nds meaning through his or her individual experience in the physical and cultural context. E$ective teachers provide experiences so that students can learn by doing. Curriculum content is derived from student interests and questions. !e scienti#c method is used by progressivist educators so that students can study matter and events systematically and #rst hand. !e emphasis is on process—how one comes to know. !e Progressive education philosophy was established in America from the mid-1920s through the mid-1950s. John Dewey was its foremost proponent. One of his tenets was that the school should improve the way of life of our citizens through experiencing freedom and democracy in schools through Shared decision making, join planning of teachers with students, and student-selected topics from all aspects. Books are seen as tools, rather than sowes of authority.

Reconstructionism/Critical Theory

Social reconstructionism is a philosophy that emphasizes the addressing of social questions and a quest to create a better society and worldwide democracy. Reconstructionist educators focus on a curriculum that highlights social reform as the aim of education. !eodore Brameld (1904—1987) was the founder of social reconstructionism, in reaction against the realities of World War II. He recognized the potential for either human annihilation through technology and human cruelty or the capacity to create a bene#cent society using technology and human compassion. George Counts (1889—1974) recognized that education was the means of preparing people for creating this new social order.

Critical theorists, like social reconstructionists, believe that systems must be changed to overcome oppression and improve human conditions. Paulo Freire (1921—1997) was a Brazilian whose experiences living in poverty led him to champion education and literacy as the vehicle for social change. In his view, humans must learn to resist oppression and not become its victims, nor oppress others. To do so requires dialog and critical consciousness, the development of awareness to overcome domination and oppression. Rather than “teaching as banking,” in which the educator deposits information into students’ heads, Freire saw teaching and learning as a process of inquiry in which the child must invent and reinvent the world.

For social reconstructionists and critical theorists, curriculum focuses on student experience and taking social action on real problems, such as violence,

hunger, international terrorism, in&ation, and inequality. Strategies for dealing with controversial issues (particularly in social studies and literature), inquiry, dialogue, and multiple perspectives are the focus. Community-based learning and bringing the world into the classroom are also strategies.

Personal Philosophy

Once you understand various educational philosophies, you will be ready to write your personal teaching philosophy. When writing a teaching philosophy, #rst re&ect on your own beliefs, values and attitudes about teaching and learning. !en think through some ways that you can apply your beliefs and put into practice by writing examples of what you do in your teaching. Write your self-re&ections and thoughts. !is can run from one to three double-spaced pages. !is will depend on your circumstances. Remember, personal philosophy in teaching may change with time as you continue to experience the various dynamics of teaching.6

Conclusion

In the development of philosophical thoughts, we can see many views of religions: there is con&ict, overlapping, and diversity. Each of the modern philosophies of education is a product of its time. !e di$erent philosophies of education are re&ections of man’s quest for truth which are somehow a$ected and in&uenced by their culture and worldview. We must appreciate the extraordinary ingenuity and power of thought shown by the philosophers and theologians in their pursuit in answering the question of man about religion.

Western philosophies somehow in&uenced the development of Asian perception of Christian education. !ere is a need for, Asians to evaluate and analyze critically these Western philosophies and learn from them. !ey should not be duplicated, but they should be used as a model in developing Asian religious thought which will be the re&ection of Asian religious concepts and ideas. !ere is the danger of losing our identity and be Westernized so much with our own theological re&ection.

Philosophical understandings of education are important because theya$ect the learner’s purpose and motivation for studying. Philosophy of education helps explain why education is important not only to the individual but to society. !is foundational aspect brings about an identity and helps to shape the individual’s identity in a unique and special way.

1 Anika Sharma, “Relationship Between Education and Philosophy in the Modern World,” accessed November 3, 2023, https://www.preservearticles. com/articles/relationship-between-education-and-philosophy-in-the-modernworld/22819.

2 Jonathan Jackson, “Famous Modern Philosphers: World History Charts,” World History Charts Review the Best and Most Informative Worls History Timeline and Charts., October 29. 2013, accessed November 3, 2023, https:// www.worldhistorycharts.com/famous-modern-philosophers/.

3 Temidayo Oladipo, “Understanding Philosophy and Its Branches,” 2022, 15–28.

4 Ibid.

5 Ibid.

6 “Writing Your Teaching Philosophy | Center for Educational Innovation,” accessed October 30, 2023, https://cei.umn.edu/teaching-resources/writing-yourteaching-philosophy.

Chapter 7

Social Foundats of Christian Education

Chapter Description

As we unpack the last chapter, we scrutinize the social foundations of Christian education and focus on some major issues in the sociology of Asian education.

Learning Outcomes

1. Distinguish the relationship between sociology and education.

2. Discuss education as social process.

3. Develop answers the question “What can we do?” regarding the sociological issues of Asian educational systems.

4. Describe your reaction to the idea of population based on “village.”

5. De#ne Lawson’s “Right-Handed” Christian Education proposal.

Introduction

Educational sociology is de#ned as the study of sociological principles as they apply to educational theory and practice. Social teaching begins with seeing what lies beyond our borders, even beyond our comfort zones. As technology enables quick connection, we are becoming a community. Take a look at the world’s population, which is 8 Updated 2023 World Population in 2023 is 8,045,311,4471 2021, when the world population was 7,909,295,151 through the lens of a community with a population of 100 individuals. !e breakdown is as follows:

People: 61 people from Asia (19 would be from China, and almost 18 would be Indians) 15 people from Africa, 10 from Europe, 9 would be from South America and the Caribbean, and 5 from USA and Canada

Gender: 50 female, 50 male.

Language: 12 Mandarin Chinese, 5 Spanish, 5 English, 5 Hindi or Bengali, 3 Arabic, 2 Portuguese, 2 Russian, 2 Japanese, and 1 German, the rest of the

villagers can choose one or the other of the 6000 languages spoken on the planet.

Religion: 33 Christian, 22 Islamic, 14 Hindus, 7 Buddhists, and 2 are atheists.

Age: 26 would be under 14 years old, and 8 are 65 years and over.

Income per day: 51 less than $2, 21 with $15, and 18with $90.

Technology: 77 mobile phones (2 or more cell phones, others none); 33 Internet users, 15 have Internet access from home and 12 would be active users of Facebook.

Housing: 25 would live in substandard housing or have no home at all.

Health: 22 would be overweight, 13 malnourish, 1 would have HIV/AIDS (that means that 70 million people on Earth are still infected).

Work: 10 would have no job. Villagers with a job would work in agriculture: 36, industry: 21, and services: 43.

Literacy: 7 would be unable to read and write (age 15 and over); 7 would have a college education.

Status: 5 would be part of the gay community; 3 would be migrants.

Wealth: !e richest 1 in our village actually owns 40% of the entire wealth. Half of the entire village’s wealth would be in the hands of only 6 people, and most of them would be citizens of the United States.

Lifespan: !ey all will live for 67.59 years.2

It is essential to recognize that the Christian community is a social entity in both its historical and its contemporary expression. As a social entity, the Christian community manifests variety along with an underlying unity. Both its variety and unity have an impact on the thought and practice of Christian education. !us careful attention must be given to the sociological foundations of Christian education.3 Christian education that was handed down to the Asian churches has been shaped in the Western milieu and it needs to be evaluated and reformulated in the context of Asian culture.

Social Issues in Asian Context

Asian churches are facing various issues and challenges where contextualization is needed in order to make Christian education relevant to the modern Asian context. “What can we do?” will be an add-on to all social issues. I hope you can supplement your own practical suggestions in each issue. !is “What can we do?” are suggestions in every issue which I owe the concepts from David Livermore and Terry Linhart.4

In our context, we o en see revival of many fundamentalist religious sects. What we cando in the face of certain issues face, challenges the Asian churches in the way they think and act as Christians in Asia. Living in a pluralistic community leaves limited alternatives for Asians; “we build ether bridges or walls.”5 Choosing to build bridges to promote peace and reconciliation, calls for the willingness to dialogue with the major religions in Asia. Developing an open attitude to plurality is helping to reshape our missiological understanding, theological articulation, and educational practice in Asia.6

What can we do? Conduct dialog with other religion. Respect each other with attentive listening rather than preparing for a rebuttal. Aim for a higher level of faith development so you can have an open mind and heart to listen to other faith and learn from them. You can attain this stage of faith development by striving for established beliefs yet being humble and teachable enough to learn from others.

Gender Justice Issue

Cases of violence against women and children, marginalizing women from mainstream activities, and the circumvention of women’s quest for equal rights and opportunities have become growing concerns in Asia. !eological educators need to stand up and be counted among the company of contemporary Christians addressing this pressing issue.7

What can we do? We need to learn how to make it possible for those previously excluded from theological conversation by reason of age, sex, sexual orientation, ability, and social class, to join in asking faith questions and to participate in the search for understanding.8 Conduct intentional seminars and symposium where these conversations will be highlighted in the discussions. In many Asian countries women and children are not treated equal with men: !e Philippin is blessed in having better treatment of women and children than some other Asian countries.

Ecological and Health Problems

Ecological and health problems have become common in Asia today: natural calamities such as tsunami, &ash &oods and earthquakes; outbreaks of avian &u and the resurgence of diseases like tuberculosis, dengue, and malaria; and the spread of HIV and AIDS. While writing this manuscript on November 8, 2013, Typhoon Haiyan’s 150 mph winds drove huge waves ashore, crashing into

villages and towns, &attening buildings and ripping families apart. !e storm is one of the strongest on record. More than 13 million people have been a$ected. About 4 million people have been internally displaced requiring millions in aid and years for recovery. Such ecological problems challenge Asian churches to re-examine their ministerial formation program. One may wonder the relation of ecology and theology. An Asian writer explains that “what people do about the ecology depends on what they think about themselves in relation to things around them. Human ecology is deeply conditioned by beliefs about our nature and destiny. !at is, by religion.”9 Furthermore, uncontrolled and one-sided exploitative economic development projects have brought with them various ecological crises. Author Hall argues that the basic resources of the earth belong neither to individuals, nor corporations, nor nations, but are global treasures, given perpetually by a gracious God for the use of all the families of the earth.10

What can we do? Be good steward; conserve energy. Be practical in energy savings: Walk, use public utility, #ght against and report illegal logging, educate people of proper trash disposal and follow. Go green; be a paperless school. Teach ecological education. Be an advocate instead of being a passive audience. Make things happen. Be prayerful that God will heal our land (2 Chronicles 7:14).

Globalization and Global Empire Building

Economic globalization and the rise of global empires are serious concern’s for Asia today. While this phenomenon of globalization may indeed have its positive signi#cance and contribution to Asia, for critical Asians, its negative aspects far outweigh the positive. As Asian analysts have put it, globalization has manifested itself as economic domination, political imperialism, cultural aggression, environmental degradation, and more recently, global terrorism.11

What can we do? Learn about “corporatocracy” which refers to the powerful group of people who run the world’s biggest corporations, the most powerful governments, and history’s #rst truly global empire. Debt is the great enslaver of these times.12 Teach about corporatocracy and warn people about the enslaving e$ect of debts. Start small in your teaching and living. Live and exercise a debt free lifestyle that may in&uence the community and eventually the country. Teach #nancial stewardship in churches and community.

With the increasing in&uence and impact of materialism, secularism, and liberalism in the post–modern era, Asian countries continue to experience challenges and stagnation in spirituality. !ese include loss of focus in discipleship and spiritual formation, loss of indigenous wisdom, character and values, and in#ltration of Western culture and ideology through the neo-Pentecostal and new religious movements in&uences.13

What can we do? Asian theological educators must be aware of the fragility of transmitting the Christian faith to the modern Asian person who might read it in the light of his or her own immersion in modernity, including contamination by the money culture.14 Teach aggressively against materialism. Forewarn people about the danger of material idolatry. Equip Christians with knowledge and skills on how to love God with all their hearts and have no other God except Him.

People Movements and Ecumenism

In seeking to ful#ll the Great Commission and the Great Commandment, Asian Churches need to transcend denominational boundaries and constantly seek to promote wider cooperation. Some Asians see denominationalism as a legacy of Western mission agencies that promote a particular brand of Christianity. In light of these ecumenical movements, to be an e$ective theological educator in Asia means being well grounded in one’s context of plurality and diversity, equipped with the languages of Christian education and religious education, and able to use the lenses of broader ecumenism and capable of taking a holistic approach to education as well as a pluralist attitude to otherness.15

What can we do? Teach more classes in seminaries and churches on how to be an e$ective evangelist in this diversi#ed context. Teach about other group doctrine as to similarities and di$erences in such a way that one can be an e$ective witness for God. Get over the provincial mentality that we are the only ones who are saved and no other else. Look at other leaders with respect, and learn from them.

Information and Technological Change and Challenges

Global capitalized economic activities widen the gap between the rich and the poor. Its operation is backed up by information technology and military power, and has led to the decline of the weaker cultures, discrimination against minorities such as aborigines, and exploitation of women and children.16

What can we do? In order to be prepared for the inundation of cyberculture, a #rst step requires becoming aware of the “ecological” e$ect induced by new technologies upon social change. Technology and media increasingly dictates the way we live. Globalization is driven by technology change. Facebook and Xers are social connectors around the globe. !eological educators must resolve where cyberculture pose a threat or yields opportunities for the evangelical ethos and for the mission assigned to the church.17 We can utilize technology e$ectively to maximize the bene#ts of social media and social networking for communication.

Societal Challenges

!e expression of sin in terms of greed for power and wealth experienced by the peoples of Asia has had a tremendous e$ect on the community, especially the poor and marginalized: we see a rise in ethical problems such as corruption, abuse of power, and prostitution; poverty realities such as indentured child labor and population explosion; communal problems such as ethnic con&icts, racial tensions and breakdown of family structures; and continued marginalization of women, children, and pensions with disabilities.18 !e challenge is to know the appropriate theological response to these particular situations, since it is possible to have the right theology but apply it to wrong.19

What can we do? Educate your people of what’s happening. Give aid through community if not as an individual. Advocate what is right; #ght for what is fair for all. Vocational counselling for church people who may be a part of the social reform of our society. Teach and do social ministry in your class or church.

Reclaiming Indigenous and Minority Rights

Loss of identity, of dignity, and of cultural values have resulted from lack of dialogue with indigenous peoples. Dialogue with them has been hindered by the prejudices and stereotyped views about them that were in&uenced by Western theology and culture. Indigenous have peoples o en been equaled with being “backward,” “primitive” and “irrational.”20 For these reasons, local cultures and their wisdom have been systematically suppressed and marginalized. However, indigenous wisdom has a valuable character that needs to be rediscovered.

What can we do? Learn the culture of others. Get to know them. As Frances Adeney said, “Dialogue across cultures can foster deeper practice of universal values in culturally appropriate ways as Christians from many contexts work together to embody such values in their communities and societies.”21 Create educational

emphasis or programs that help Christians know other culture outside the four walls of your church and community.

Socio-Economic and Political Issues

!e socio–economic and political situation of the Filipinos is another challenge. If the message of the gospel is to be contextualized, it cannot ignore major cultural issues such as socio–economic and political issues. !is is not to say that one must allow these cultural issues to de#ne our message of the gospel. !eology, though having to be culturally relevant, must remain biblical.22 Observe the following statistics from 2023:

MANILA, Philippines - The percentage of Filipinos living below the poverty line has remained almost unchanged in the past six years, according to the latest poverty data released by the National Statistical Coordination Board (NSCB) yesterday. The recorded poverty incidence for the frst half of 2012 was 27.9 percent, slightly less than the 28.8 percent recorded in the frst half of 2006, and 28.6 percent in the frst half of 2009 and 2011.The NSCB report on the 2012 frst semester state of poverty in the Philippines showed that a family of fve can be considered extremely poor if it is earning 5,458 [pesos] a month or just enough to put food on the table.23

Poverty is a major economic issue in the Philippines. Filipinos have had to deal with this issue again and again. In fact, most of the sociopolitical struggles that we have as a nation today are caused directly or indirectly by this problem. !e government has always considered poverty a priority and has vowed to lessen if not eliminate it in the country. But despite the government’s massive programs, poverty remains a major national problem.24

Poverty results in moral degradation, educational ignorance, material deprivation, social injustices and spiritual bankruptcy. All of these are evident in the lives of many Filipinos. How then can our message of holiness answer the challenge of poverty in the Philippines? !is is an issue that we must deal with as we seek to communicate holiness to su$ering Filipinos whose mental orientation is toward survival rather than the existential meaning of their souls. It has been o en asked, “What is holiness to a hungry Filipino?”

Along with the Filipino problem of poverty is the problem of politics. Politics is intertwined with Filipino life. It is almost everywhere: in homes, schools, the church, business, and the government. !ough the Philippines is a

democratic country, the political situation is unique. Several problems confront Philippine politics. Politics has been largely dominated by the elite of our society who use their money, military position, and manpower to gain a position in the government. !ese politicians are generally driven by sel#sh desire for power and prestige. !eir philosophy of leadership is tainted with greed and corruption.

Despite the government’s massive campaign against it, corruption continues to be the major problem of almost all government agencies. Red tape (bribe), #xers (illegal assistants), and falsi#cation of public documents are just some of the problems in the government. According to Political and Economic Risk Consultancy, which provides advice to private #rms and governments, foreign businessmen perceive the Philippines to be the most corrupt economy among thirteen countries and territories across Asia.25

What can we do? !is corruption in the Philippine context is a critical issue that challenge our churches and society.

Corruption is no longer a system. It is now is a way of life, rampant in every sector of Filipino society. It stands in the way of the believer’s spiritual maturity. One may ask if poverty should be blamed solely for the corruption among Filipinos or twhether there is something in the Filipino culture itself that is a gateway to corruption. Evelyn Miranda-Feliciano draws attention to a trilogy of maneuvers deeply ingrained in the Filipino psyche: lusot, lakad, and lagay. She de#nes them as follows: (1) Lusot means to escape from something by wriggling into a hole or through a slit. (2) Lakad which literally means ‘walk,’ a euphemism for making an attempt to smooth out di%culties by using a network of ‘connections’. (3) Lagay means grease money, payola, tong (when illegal gambling operations are concerned), or plain bribe.26

!ose who seriously desire to follow Jesus Christ in the Philippines must deal with the problem of corruption. !ey have two important questions: 1) How do I stay pure from corruption? and 2) How do I help transform this society from corruption?

!ere is a call for designing discipleship material that deals directly with poverty and corruption in the Philippine context. A contextualized discipleship programe should also equip the receptor on his role in the political life as a Filipino, such as voting for the righteous leader and participation in a moral recovery program in government agencies.

Teaching for transformation is one way we can address the many issues in the Asian educational system. Emphases in holistic learning are socially acceptable and contextually applicable. Kevin Lawson proposed a “Right-Handed” Christian Education form which most of the material below is excerpted.27 Following is a summary of what Lawson considers a holistic Christian education with the four fold perspective, with teaching ministries that seek to promote growth infaith including teaching for:

Head (right belief) If you confess with your mouth Jesus as Lord and believe in your heart that God raised Him from the dead, you shall be saved (Romans 10:9)

Hand (right practice) If you love me, you will keep my commandments (John 14:15), and

Heart (right passions) “Abhor what is evil; cling to what is good” (Romans 12:9)

Habit (right lifestyle) Daily renewal of the mindset that will become a godly habit. (Romans 12:2)

All four elements are needed to promote transformation of the person toward maturity in faith, toward Christ–likeness. !e #ve #ngers illustration is:

- Ortho-cognatio, or “right relationship”

- Ortho-doxy, or “right knowledge”

- Ortho-pathy, or “right emotion”

- Ortho-boule, or “right will”

- Ortho-praxy, or “right practice”28

!ese #ve #ngers share a common connection to the palm of the hand, which is where we will begin. !e relationship between the #ve #ngers and the palm is likened to interconnections through which we allow the Holy Spirit to work within each element and use each for His sanctifying purposes.

- Without a right relationship with God, Christian education becomes moral education without genuine transformation of the person.

- Without right knowledge from God’s Word, we lack guidance to know and do God’s will.

- Without right passion, lessons become facts to #le away, giving a false sense of religious pride.

- Without a right will, our best desires will not see the light of day in our actions.

- Without right behavior, we can deceive ourselves that we are growing spiritually when actually we are stagnant at heart.

When all #ve elements are incorporated into our teaching ministries they will become more fruitful, more usable by the Holy Spirit to contribute to His sanctifying work in people’s lives. !e Holy Spirit is our transformer into Christlikeness.29

Conclusion

!is chapter is overwhelming cognitively as well as a$ectively. It’s closer to home and a$ects us all. We pray that as you read this section and write what you can do, we will become more prayerful for our nation. Oh help us, Merciful God. So be it, Lord God.

Christian education is meant to be used within the context of society. It is this education that helps promote positive societal changes as well as harmony within society as a whole. Education is needed in society in order to understand one another more. It is also can be used as a bonding agent to help establish relationships within a framework of understanding and patience. It is this education that can aid societal growth #nancially and can at least limit some of the problems that every society faces, such as poverty and discrimination.

1 “World Population Clock: 8.1 Billion People (LIVE, 2023)Worldometer,” accessed October 30, 2023, https://www.worldometers.info/worldpopulation/.

2 Marshall McLuhan and Bruce R. Powers, #e Global Village: Transformations in World Life and Media in the 21th Century, New ed., Communication and Society Communications (New York: Oxford Univ. Press, 1992).

3 Robert W. Pazmiño, Foundational Issues in Christian Education: An Introduction in Evangelical Perspective, 3rd ed. (Grand Rapids, Mich: Baker Academic, 2008), 168.

4 David A. Livermore and Terry Linhart, What Can We Do? Practical Ways Your Youth Ministry Can Have a Global Conscience (Grand Rapids, Mich: Zondervan, 2011). 13.

5 Po-Ho Huang, “Guidelines for Doing !eologies in Asia: Association for !eological Education in South East Asia,” International Bulletin of Missionary Research 32, no. 2 (April 2008): 77–80.

6 Hope S. Antone, Religious Education in Context of Plurality and Pluralism (Quezon City, Philippines: Published jointly by New Day Publishers and Christian Conference of Asia, 2003). 81.

7 Kwok Pui-lan, “Ecology and Christology,” Feminist #eology 5, no. 15 (May 1997): 113–125.

8 Ibid. 113.

9 Yong H. Jo, “A Christian Environmental Perspective on the View of Nature in Asian !ought,” Asia journal of theology 16, no. 2 (2002): 396.

10 Douglas John Hall, #e Steward: A Biblical Symbol Come of Age, Rev. ed. (Eugene, Or.: Wipf & Stock Publishers, 2004). 194.

11 Antone, Religious Education in Context of Plurality and Pluralism, 81.

12 Ravi Bhandari, “Monthly Review | Rise of the Global Corporatocracy: An Interview with John Perkins,” Monthly Review, March 1, 2013, accessed October 30, 2023, https://monthlyreview.org/2013/03/01/rise-of-the-globalcorporatocracy-an-interview-with-john-perkins/.

13 Huang, “Guidelines for Doing !eologies in Asia.” 79.

14 John M. Hull, “Money, Modernity, and Morality: Some Issues in the Christian Education of Adults,” Religious Education 95, no. 1 (January 2000): 3–22.

15 Antone, Religious Education in Context of Plurality and Pluralism, 82.

16 Huang, “Guidelines for Doing !eologies in Asia,” 79.

17 Nazzareno Ulfo, “ !e Challenge of Cyberculture,” European Journal of theology 17, no. 2 (2008): 140.

18 Huang, “Guidelines for Doing !eologies in Asia.” 79.

19 Desmond P. Water, “Transforming !eological Education and Ministerial Formation,” International Review of Mission 94, no. 373 (April 2005): 375.

20 Huang, “Guidelines for Doing !eologies in Asia.” 80.

21 Frances S. Adeney, “Contextualizing Universal Values: A Method for Christian Mission,” International Bulletin of Missionary Research 31, no. 1 (January 2007): 33–37.

22 Jason V. Hallig, “Communicating Holiness to the Filipinos: Challenges and Needs. !e Path to a Filipino !eology of Holiness” 2, no. WHDL-00006723, 1 (n.d.): 16.

23 Ted P. Torres, “Poverty Level in Phl Unchanged Since ’06 | Philstar. Com,” #e Philippine Star, n.d., accessed November 2, 2023, https://www.philstar. com/headlines/2013/04/24/934243/poverty-level-phl-unchanged-06.

24 Ibid.

25 Cyril Bonabente, “PERC Survey: RP Is Most Corrupt Nation in Asia | GMA News Online,” March 13, 2007, accessed November 2, 2023, https:// www.gmanetwork.com/news/topstories/nation/34150/perc-survey-rp-is-mostcorrupt-nation-in-asia/story/.

26 Evelyn Miranda-Feliciano, Filipino Values and Our Christian Faith (Manila: OMF Literature, 1990).

27 Excerpt and adapted from Kevin E. Lawson, “A Proposal for ‘RightHanded’ Christian Education” #eological Review 31, no. 1, (2010): 95.

28 Ibid., 99.

29 Kevin E. Lawson, “A Proposal for ‘Right-Handed’ Christian Education” 31, no. 1, #eological Review (2010): 21.

Chapter 8

Preschooler Educational Ministry

Chapter Description

Following is survey of Christian education ministry in the local church for preschoolers aged three to #ve years highlighting the developmental milestones of these small humans. Eight learning idea areas receive special focus as we envision setting up a center for preschoolers’ learning in the church.

Learning Outcomes

1. Construct your preschooler’s ministry philosophy.

2. Compare and contrast what the Bible says about preschooler ministry and how your church does preschool ministry.

3. Choose ways in which preschoolers learn, and based on these ways envion learning centers to set up in your context.

4. Critique how you church meets the developmental and learning needs of preschoolers.

5. Create or improve areas of center curriculum for your preschool ministry.

6. Compile a portfolio of materials useful in developing and conducting an e$ective preschool ministry. (!is can be a substitute requirement).

Introduction

!e preschool ministry has limitless possibilities. Teachers assist toddlers in growing in their developmental responsibilities as well as in their beliefs. Nobody knows who these tiny ones will grow up to be except God, but their success begins in preschool educational ministry. For those who like toddlers, this can be a demanding but extremely gratifying ministry. Using building blocks and painting to develop their creative minds are just a few of the many ideas mentioned in this chapter. Even the Bible talks about the necessity of preschool education, so let’s look at the Biblical foundation of preschool ministry.

!e Bible speaks of how little children matter to God. It even implies how they learn and what adults can learn from them. Jesus himself commends these little people as examples to older people. Pages of the Bible exhibit exhortations about infants and little children. Paul a%rms the teaching of these infants. “But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it, and how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus” (2 Timothy 3:14–15).

From infancy, Timothy learned of the Scripture. Jesus mentioned children and infants, and up see them mentioned both in the Old and New Testament. When the chief priests and the teachers of the law saw the wonderful things Jesusdid and the children shouting in the temple area, “Hosanna to the Son of David,” they were indignant. “Do you hear what these children are saying?” they asked him. “Yes,” replied Jesus, “have you never read, “’From the lips of children and infants you have ordained praise’?” (Matthew 21:15–6). Infants can praise the Lord God. We can learn from them even as we teach them. !ese passage Jesus quote from Psalm 8:2 says, “From the lips of children and infants you have ordained praise because of your enemies, to silence the foe and the avenger.”

Interestingly, Jesus used the little children as an illustration of how adults can learn from children. Jesus called a little child and had him stand among them. And he said: “I tell you the truth, unless you change and become like little children, you will never enter the kingdom of heaven. !erefore, whoever humbles himself like this child is the greatest in the kingdom of heaven. And whoever welcomes a little child like this in my name welcomes me. But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea. (Matthew 18:2-6). He further warmed adults regarding these childern “See that you do not look down on one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven” (Matthew 18:10). Rather than looking down on these little ones, instead we should li them up so our Heavenly Father will be pleased with us.

Milestones of Three–, Four–, and Five–year Olds

!e condensed coverage of this chapter focuses on the milestone of three– to #ve–year–old children. A developmental milestone is the point where

Preschooler Educational Ministry | 107 one stage ends and the next starts. !ese points are not always clear, as one stage o en overlaps with the next. A milestone is based on general characteristics of the three– four–and #ve– years–olds, and the developmental tasks that they need to accomplish. A developmental task is a skill that needs to be acquired at a particular stage in life in order for development to continue.

!ree-year-olds are active and playful. !ey learn through exploring, using all the senses. !ey can focus while playing and they can think more creatively when solving problems.1

Four-year-olds are active, curious, and eager learners. !ey are inquisitive and ask a lot of questions (how, why, when, how long) as they try to understand the world. !ey like free play, try on di$erent identities by role playing and engaging in fantasy play. !ey learn by doing, imitating, moving, playing, and sensing. And once in a while they can be resistant to instructions.2

!e #ve-year-old will have similarities and di$erences among other #veyear-olds. !ey have individual abilities, preferences, and personalities. One thing in common: they all will begin school and start to be independent.

!e physical development of #ve-year-old children varies. Some children this age may experience sudden growth earlier than others, and some may have sharper and stronger motor skills than their peers.3

Developmental Tasks

Preschoolers need to develop skills in order for development to continue. !e items below are some speci#cs based on the milestones mentioned above.

Advancing in body movements.- Physically, three-year-olds are less topheavy than toddlers and move with greater sureness. Later, when they reach #ve, their body proportions change. !ey have improved their abilities to run and climb and can ride a tricycle, pump a swing, and perform other large-muscle activities.4 Play is the best avenue forthis development. Also in play, the child learne to cooperate with other children.

Bonding with teachers and other children. When the child learns how to be independent, the transition to bonding with other caregivers like teachers will be smoother. When the child trusts the teachers and other children, then playing and learning with other children will be developed as well. Once the child

can play freely, learning will happen in an easier way. As they grow older, more relationships occur that even last for a long time.

Continuing to explore their world. Allow the curious child to touch, taste and feel. Preschoolers learn primarily through exploring, using all the senses. While playing, they are better able to ignore distractions and focus on the task at hand. When they explore their environment remember these: 1) Exploring is natural and vital for youngsters. 2) !ey are experiencing the #rst steps in learning about objects and problem solving. 3) Fascination is a component of exploration. 4) !ey want to know how things work, how they appear on the inside, and how they are manufactured and 5) Exploring and testing necessitates the use of abilities like pulling up, standing, crawling, walking, climbing, and running.5

Developing independence. Preschoolers are learning how to be more independent so they can learn how to separate temporarily from parents in a healthy way. !is is essential preschoolers to learn how to stay in the school setting without being upset at all times. I remember so well when I taught at Southwestern Baptist !eological Seminary among the three-year -olds. A Chinese boy name Joshua came in to the children center crying most of the time. He was a Taiwanese -Chinese who could not understand English. I was so burdened because he just kept crying most of the time and was so miserable when his mother le him so she could go to school. I kept telling him over and over that his mother will come back later. One day I asked her mother how to say in Mandarin, “Mother will come back later.” She said, “Mama kuilai le.” I tried the Chinese words while Joshua was crying. I looked into his eyes and said, “Mama kuilai le.” He stopped crying and started little by little mingling with the other preschoolers. Wow, what wonderful words. Mama will come later. Later in years, these little learners will love to stay in school so much that parents may have a hard time taking them home because they are enjoying their school.

Expressing feelings in appropriate way. As they begin to identify their feelings, preschoolers learn to express them in appropriate way. Also, as they develop their vocabulary, children can express their feeling in words well as in appropriate actions. When identifying feelings, the child needs to identify which one is fantasy and which is reality. Around this age, they enjoy using their imagination, and many times this can actout of hand. At this stages, they should learn what is and is not socially acceptable behavior and will be able to separate reality and fantasy.6

Familiarizing with their musical skills. Songs and rhythm are the two favorites of preschooler. !ey build on their abilities in the creative arts by developing greater control over their voices and by recognizing, naming and singing their

Preschooler Educational Ministry | 109 favorite songs. !ey can play simple rhythm instruments with a developing ability to control beat, tempo and pitch. !eir art also begins to include recognizable subjects.7

Growing with their logical reasoning skills as they play. Preschoolers can put together simple puzzles and understand that a whole object can be separated into parts. !ey are able to classify and sort objects, but usually by only one characteristic at a time. !ree-year-olds identify and describe objects that are the “same” or “di$erent”. !ey can count up to #ve, and begin to recognize written numerals 0 through 9. When counting items in a collection, they can now label each object with just one number word to determine the total (“one–to–one correspondence”). As they increase in years, they also improve in number recognition and classi#cation.8

Handling and solving problems by initiating and creating. Part of being independent is initiating problem solving. Preschoolers should be given opportunity to think of possible options or solutions to resolve problems like grabbing toys from other children. !ey will even persist in completing something that is a bit di%cult and can think more creatively and methodically when solving problems.9 Reinforce this development through praise and encouragements. Allow them to resolve problems with close guidance, but once they have learned how to resolve problems on their own, just observe with–out intervention.

Increasing vocabulary by talking to and with them. Talking to little children increases their vocabulary. Reading books to them also helps child’s vocabulary. Play can be an avenue where vocabulary will rapidly increase. On the seminary campus where we live, children speak di$erent languages. But, preschoolers learn and understand each other and can even quickly learn to speak other languages as they with children from other cultures.

Foundations of Faith

Foundations are basic to faith formation. As we move toward the “people” of CEM, preschoolers are in the foundation stage. Developmentally appropriate curriculum is important. Understanding how the preschooler learns and which theological topics they can handle is crucial. Areas of teaching topics among preschoolers cover the verybasic. !ey are in their development and so the simpler, the better.

1. God

God is real

God is good

God made me

God takes care of me

God loves me

2. Jesus

Jesus is God’s son

Jesus was born as a baby

Jesus grew up just like me

Jesus died on the cross

Jesus is alive

3. Bible

!e Bible is a special book

!e Bible tell us about God

!e stories in the Bible is true

!e Bible helps me do what to do

!e Bible tell us about Jesus

4. Church

People at church love God.

We worship God at church.

We learn about Jesus at church

We help others at church.

We learn the Bible at church

5. Family

Learning Centers

God made my family I can love my family

I can help my family

I can obey my parents I am in a family

6. Self

God made me special God loves me

God wants me to obey Him

I can know right from wrong

God wants me to love Him

7. Natural

God made the world

God takes care of the world

I can take care of the plant I can take care of my dog I can play outside

8. !e Christian/church Life I can pray for others I can bring o$erings I can invite a friend to church I can grow like Jesus I will go to heaven with Jesus10

!e best way that the eight concepts mentioned above can be studied through learning centers. Preschoolers development revolves around socioemotional development, which best done through play. Cognitive development follows interact and language development also occurs. !e following learning centers suggested come from the Misson Baptist convension’s “Childhood Ministries”. Art, Blocks, Books, Home living/Dramatic Play, Music, Nature & Science, Puzzles and Manipulative, and Circle Time.

Preschooler Educational Ministry | 111 !e circle time is concepts are introduced. Centers reinforce the learning of concepts. !e rest of the learning centers revolve around the theme the Bible verse or the Bible story that is introduced during the Circle time. Meaningful leaning happens when the Bible verse or Bible stories relate to what the child is doing. Teachers can o$er a variety of activities which are directly related to the session’s materials. As the children enjoy the activities, teachers recite Bible verses.

Art Center preschoolers have the opportunity to be creative. !ey learn to make decisions by choosing di$erent art materials. Also, they begin to learn shapes and colors. Self-con#dence is building.

Tips for the Art Center

*Avoid models for children to copy or coloring sheets. Use blank bond papers for art activities. !ey need to be reminded to draw only on their own paper.

*Allow adequate time for children to do creative art. Allocate time for the children to do the work themselves. Encourage children to explore and experiment with the art materials.

*Ask the child where he would like for you to put his name on the picture. Display the art works of the children with their printed names. Art works need to be returned to each child later.

*Arrange the art materials so that children can easily take turns. Keep art materials in the art area. Teach preschoolers how to clean up.

*Arrange the art to be located near a water source. Have a place to safely dry paintings. Provide painting smocks to protect children’s clothing and plastic tablecloths, newspaper, or large paper to protect tables and &oors.

*Remind teachers understand that art is a process and provides opportunities to teach Biblical truths to children. Help them both appriciate each child’s work without expecting perfection

Following are normal stages of art development at this level

Stage 1 - Basic scribbles (simple circles, lines, and random marks on paper)

Stage 2 - Diagram Shapes (ovals, squares, triangles, & diagonal crosses)

Stage 3 - Design Stage (combination of diagrams and shapes such as a radial sun)

Stage 4 - Pictorial Stage (designs are combined to make pictures of humans, houses, and plants)

Preschooler will have opportunity to use their large muscles. !ey can choose sizes and shapes, learns to use their own ideas, make decisions, and begins to recognize the rights of others.

Tips for the Block Center

*Be sure to keep it simple and spacious. Always build on the &oor. Guide a child to build no higher than his chin.

*Build only in the block center. Use low shelves for storage with shelves to separate the center from other parts of the room.

*Establish building boundaries, and teach proper play. Use colorful tape lines to indicate areas for building. Also, use a low-pile area rug or carpet to build on. Teach them never take blocks from someone else’s building without permission. Preschooler may knock down your own building but not someone else’s. Teach taking turns with friends when using the blocks or toys.

*Balance the number of children in the area. A teacher is needed to guide younger preschoolers. Be sure that the ration is adequate. Allow only four friends in the block center at a time (or whatever limit you decide). !e block center needs close supervision.

*Boost Bible teaching and inspire building by using pictures related to the theme. Building o en reproduces or symbolizes actual structures with which the children are familiar.

Stages of Block Play

Stage 1 - Blocks are carried around and are not used in construction

Stage 2 - Building begins. Rows are made either vertically (stacking) or horizontally (on the &oor).

Stage 3 - !is stage involves a great deal of repetition, but bridging also takes place. Bridging consists of two blocks with a space between them, connected by a third block.

Stage 4 - Enclosures are constructed. Enclosures are four blocks placed in such a way that they enclose a space.

Stage 5 - Decorative patterns begin to appear. Much symmetry is seen, but the structures are not named yet.

Stage 6 - Structures are named for use in dramatic play. !e names relate to how the structure will be used.

Reading Center

!rough Books, preschoolers learn to solve problems. !ey develop an understanding of how to live and work with others. Also, they learn to identi#y, and respond to emotional situations. Above all, they develop listening skills, language, and vocabulary.

Tips for Using Books:

*Be sure books can be read in 5 or fewer minutes and are written in simple language. In group time use books large enough for everyone to see. Have colorful pictures that are realistic and simple. Point to pictures and words as you read to the preschoolers. Use a dramatic voice as needed

*O$er options for books and how to use them. Books teach values or Bible truth. Some Bible-learning centers reinforce a Bible-teaching aim. Allow looking/ reading privately. Respect the child who chooses to look at books alone. Allow them to sit on the &oor. Hold book so the child can see it as you read, and aloow them to turn pages.

*Observe “question time.” Provide time for preschooler to ask questions about the book, look at pictures, or respond to something in the book. Create a happy, secure feeling. Give children opportunities to name objects, answer a question, or repeat phrases.

*Continue to talk a about a book through out your class, or play out the story in the home living area using the child’s name in a story as appropriate. Let children repeat rhyming words and rhythm with a word or phrase repeated throughout the story.

Home Living Center

!rough Home living, preschooler to experiences are “pretend play,” like cooking, cleaning, and other home tasks that adults do. !ey also pretend to be a doctor, #re#ghter, parent, and other adult roles. !ey also pretend to do what the Bible talks about. !ey pretend to play various roles with friends and practice for a lifetime of relationships.

Mental: Allows children to engage in problem solving and decision making. It enriches the child’s verbal and nonverbal communication skills, helps children construct their own understanding of how the world works and lays a foundation for symbolic thinking

Social/Emotional: Gives children opportunities to cooperate, take turns, and share roles. It allows children to “try on” roles of people in their lives. Develops skills in con&ict resolution and enhances relationship with peers. Develops the ability to express feelings appropriately.

Spiritual: Provides opportunities for children to hear Bible phrases and have conversation about Bible stories and Bible people. Allows children time to process, internalize, and express Biblical truths.

Physical: Develops large and small muscles and eye-hand coordination. Provide opportunities to use the #ve senses. Allows preschoolers time to relax and release energy. Helps preschoolers become aware of their physical bodies. !ey can practice skills like pouring and stirring.

Music Centre

!rough Music, preschoolers can form concepts related to Bible truths. Song can be involved in a variety of activities. !rough music, preschoolers gain awareness of the beauty of music. !ey learn listening and singing skills, and most of all they feel good as they sing.

Tips for Using Music:

*Make simple instruments out of oatmeal containers, wooden spoons, #lm canisters, or jingle bells sewn on elastic loops. Provide a variety of rhythm instruments. Allow children to touch or play instruments.

*Adapting songs, changing words to #t the activity concepts learned. Sing songs that are easy for preschoolers to learn, and songs that use words and concepts that preschoolers can understand.

*Match the song with the desired planned activity, like cleaning up, lining up, and before snack or sleeping time. Use musical games and take part in activities. Encourage children to move to the music.

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*Make a pleasant atmosphere for young preschoolers as a child: 1) arrives; 2) is involved in a Bible-learning activity; 3) moves from one activity to another; 4)is involved in group learning; 5) needs quiet time and 6) prepares to leave.

Science and Nature Center

!rough Nature & Science, preschoolers can make a connection between his world and the God who created it.

Guidelines for Using Science:

Supply activities. Children should be able to do the activities themselves. Use activities that allow the children to succeed. Try activities before using them with children.

Care for nature. Support responsibility by letting older preschoolers care for plants and small animals (#sh). Teach them to care for them, and allow later the rest of the preschoolers to take turns. Provide a balance of individual and group activities. Permit children to get their hands dirty.

Inform about science and nature. Use books and pictures. Go outside whenever possible to experience God’s world. When circumstances prevent walking outside, bring nature items inside. Allow preschoolers time to interact with the nature materials. Place all materials and tools for the activity in the center.

Explore, experiment, examine, and experience nature and science. Allow children plenty of time to observe, explore, and discover. Children need to experiencethe wonder of God’s creation. Experiment with an activity before using it with children.

Nurture curiosity. Give simple answers to preschoolers’ questions about nature. Encourage children to observe and ask questions. Each child will ask for more information when he needs it. If you give too much information initially, you may discourage children’s questions and curiosity.

Cultivate a Sense of Discovery. Allow children to discover a nature item before showing it to them. Discovery encourages the physical, logical, and natural learners.

Explain growth. Inform preschoolers that God planned for seeds to grow or for water to freeze and make ice. Avoid using the word “magic” when referring to natural processes.

Puzzle ans Manipulatives Center

!rough Puzzles, preschoolers develop #ne motor skills and eye-hand coordination, thinking, matching, and recognition skills and problem-solving skills. !ey learn to associate, match, classify, and sequence. !ey also may be encouraged to work with others and make choices, and develop feelings of satisfaction and competence. !ey also, may hear Bible story conversation, verses, and songs.

Setting Up the Puzzle/Manipulatives Center

*Place puzzles in a quiet area of the room, out of the main tra%c area. Store puzzles in large ziplock bags to keep the pieces together. Place a picture or word label on the container for storage.

*Permit and encourage preschoolers to give assistance to a child who becomes frustrated with a puzzle. Remind preschoolers to complete the puzzle or put manipulatives back in their containers before moving to another activity.

*Print a word or number on the back of each puzzle piece that matches a word or number on the back of the corresponding puzzle board. Strayed or mixed-up pieces may then be easily returned to the correct board. When choosing wooden inlay puzzles keep these criteria in mind:

Age of the Child

Ones — Twos

Older Twos — !rees

Number of Pieces

2–6 pieces

2–11 pieces

Older !rees, Fours, Pre-K’s 10–24 pieces

Kindergarteners 11–30 pieces

Conclusion

A child’s #rst #ve years are crucial. Children in preschool are eager to learn. Teachers have various options for facilitating learning. Make use of centers. Allow them to play, and marvel at how they will grow over time. Preschool ministry is a crucial part of preschoolers’ lives. !is is where their faith gets its start. !is is not a ministry to be taken lightly. !is is where they learn about love by receiving it, and where they can absorb the teacher’s kindness and patience.

Endnotes

1 Erik Andrews, “Average Height and Weight of !ree-Year-Olds | Livestrong,” accessed November 2, 2023, https://www.livestrong.com/ article/192232-normal-height-weight-for-a-three-year-old/.

2 Lesia Oesterreich, 4-Year-Olds -- Ages and Stages (Iowa State University of Science and Technology, Iowa State University Extension and Outreach, 2018), accessed November 2, 2023, https://store.extension.iastate.edu/product/4-YearOlds-Ages-and-Stages.

3 Lesia Oesterreich, AGES & STAGES - FIVE-YEAR-OLDS, 2021, accessed November 2, 2023, https://www.nncc.org/child.dev/ages.stages.5y.html.

4 “Learning Resources for Age 3,” PBS KIDS for Parents, accessed November 2, 2023, https://pbskids.org/parents/learn-grow/age-3.

5 Mary Choi, “Child Development: Milestones, Ages and Stages,” Children’s Hospital of Orange County, June 2021, accessed November 2, 2023, https://www. choc.org/primary-care/ages-stages/.

6 Holly Hofer, “Toddlers Exploring the World | Illinois Extension | UIUC,” last modi#ed April 23, 2015, accessed November 2, 2023, https://extension.illinois. edu/blogs/family-#les/2015-04-23-toddlers-exploring-world.

7 “Learning Resources for Age 3.”

8 Ibid.

9 Ibid.

10 Wesleyan Publishing House, ed., Learning about God: Essential Christian Concepts for Preschoolers: 52 Versatile Lesson Plans (Indianapolis, Ind: Wesleyan Pub. House, 2005).

Chapter 9

Children’s Educational Ministry

Chapter Description

!is chaper exposes to approaches for developing ministries for children which will better equip the child to experience and respond to God at his own level of understanding.

Learning Objectives

1. Articulate your biblical basis for children’s educational ministry.

2. Analyze your theology for children’s ministry.

3. Appraise each other of how the church/teacher can meet the developmental and learning needs of children.

4. Answer the question “What is the best practice for faith formation?”

5. Propose steps toward children’s conversion.

Introduction

Children are vital to the future of society and the church. It is at this stage in their development where teaching is critical. Children develop in many di$erent areas such as moral, cognitive, social, and psychological. Children must be taught in all these areas to develop and grow fully mature. Children will remember what they learn in this stage and will carry their learning with them throughout their entire lives. It is also at this stage where they begin to learn discipline, not just in behavior but spiritual discipline as well. Let us look at the Biblical basis of children, ministry.

Biblical Basis of Children’s Ministry

Every one of us has experienced being child once, yet its impact lingers all through our adult life. Educational ministry among children ushers us into the children’s world, where we re&ect on own our personal experiences as children in

the past and consider their impact and implications for to us as adults. Educational ministry among children is not an option but it is imperative, since even the Lord Jesus himself a%rms the part of children in the kingdom of God.

Aside from the direct commands of Jesus to love and care for the children since “the kingdom of God is upon them,” there are also apostolic teachings on religious education among children: children are to obey their parents (Eph. 6:1); fathers are to bring them up in the “nurture and admonition of the Lord” (Eph. 6:4 KJV); bishops, deacons, and elders are to be faithful and successful in the rearing of their own children (Titus 1:6); and fathers are to be careful not to deal too harshly with their children (Col. 3:21). !ese biblical truths o$er a theological framework for the relevance of taking responsibility for children. Parents are the primarily responsible people for the raising and training of children. !e church is there to help, not to take charge or take over the responsibility of teaching and training.

Children and Theology

Recent research and reviews on children’s religious education admit that Christian theology, especially Western theology, has been extremely adult centered.1 !e primary subject is the mature adult. In the past decades, scholar’s studied childhood primarily for the sake of understanding adult development, but Miller-McLemore points out that childhood has now become an important theological subject matter itself. Seeing faith from a “child-eye’s view” alters not only what is seen but how and why it is seen and even its very size, shape, and signi#cance.2 !is new trend brings children into the round table of theological discussion.

!e theology developed by children is worth taking seriously and studying as such. Children can also be a source of revelation. !ey can arouse and deepen spiritual insights.3 !is new approach to theology challenges modern theologians and religious educators to reconsider their faith a%rmations. !e once marginalized group in the society is given chance to participate in the quest for meaning of life.

Essentials in Children’s Ministry4

The following fve foundations for children’s ministry from Toney Kummer:

1. Children’s Ministry Must Be God-Centered. !is means that in our teaching, we must emphasize the greatness of God. !e Bible is #rst and

Children Educational Ministry | 121 foremost a book about God. We want our children to see how strong and big and faithful and loving and majestic and smart and satisfying our God is. Psalm 34:8 says, “Oh, taste and see that the LORD is good! Blessed is the man who takes refuge in him!” #is is our prayer for children— that they would experience God in such a way as to develop a lifelong desire for him. So when times of trouble come they will take refuge in him.

2. Children’s Ministry Must Be Bible-saturated. !is means that God’s Word must permeate everything that we do. In 2 Timothy 3:15 Paul reminds Timothy, “From childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus.” Mere human works are not enough to guide our children to God – they need the Bible. Only God’s Word can change hearts.

3. Children’s Ministry Must Be Gospel-driven. We must be intentional to proclaim the Gospel to children and their families. Romans 1:16 says, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes.” !is was the command of Christ in Mark 16:15, “Go into all the world and proclaim the gospel to the whole creation.”

4. Children’s Ministry Must Minister to the Whole Family. We recognize that God has called parents to be the primary faith-nurturers of children. !erefore, our Children’s Ministry must partner with parents to assist them in ful#lling this calling. !is means serving the parents as well as the children.

5. Children’s MinistryisAbout Serving Kids. At the end of the day, we are working to help and serve the children. Our work is to put their ultimate spiritual needs ahead of our own. Our ministry becomes great as we excel in service. As Jesus says in Mark 9:35, ““If anyone would be rst, he must be last of all and servant of all.”5

Children’s Development

!ere are four aspects of development to consider: social, emotional, physical, and mental. Each area of growth is dependent on the others. For wellbalanced growth, the entire child should be nurtured.

Physiological Development

Children may grow in leaps and bounds physically. Basic motor developments happen by the time they enter school. Plenty of exercise and good nutrition helps healthy growth. Sleep is essential in this stage. Provide enough

safe space for running, jumping, climbing, and playing. Children’s self-e%cacy and physical development is related. Children’s overweight and obesity a$ect their self-worth. Worldwide obesity has nearly doubled since 1980. More than 40 million children under the age of #ve were overweight in 2011 worldwide.6

Cognitive Development

!inking skills in children develop in a pattern as they grow. Children below twelve are generally concrete in their thinking. Language development is built up as they grow. Research reveals that exposure to verbal language is strongly correlated to the language skills. !e child’s mind is likened to a sponge. !e more you give, the more they take in. “Scientists believe that the increasing cognitive capacity during childhood coincides with radical changes. Peak growth rates, the extension of the connecting axons to the memory and language cortex, stretch throughout and a er puberty.”7 !erefore, this is the best stage to prepare them cognitively. In the brain have wiring that develop the image of God. Prepare your children in their spirituality as the brain wirings coincide with their receptivity of religiosity.

Socio-Emotional Development

Signi#cant others play a vital role in the development of the child socially and emotionally. !e trust level starts as early as infancy. Independence is developed from trust. Play among children is equivalent to work among adults. Socioemotional development is the main aim in this stage. Provide adequate opportunities where children can interact positively. !e use of social media Web sites is among the most common activity of today’s children, including social networking sites such as IM, Facebook, MySpace, and Twitter, YouTube, and blogs. !ere are gaming sites and virtual worlds for children and young adults such as Club Penguin, Second Life, and the Sims. Children’s oppertunites for entertainment and communication have grown exponentially in recent years. A large part of this generation’s social and emotional development is occurring while on the Internet and on cell phones. Parents are reminded to become aware of the nature of social media sites, not all of them are healthy environments for children and adolescents.8

Moral Development

Moral development follows a pattern as children age. Kohlberg enumerated the following stages: 1) they behave in a way to keep themselves out of trouble,

Children Educational Ministry | 123 2) they behave in a way that will be rewarded, and 3) they behave according to what they feel is ‘right’ despite any rewards that may come from their actions. Knowing how they morally develop will aid the teachers in how to discipline the children. Also, motivation strategy is easier to formulate. However, Asian’s need to observe closely what is e$ective and not. “Eastern cultures may have di$erent moral outlooks that Kohlberg’s theory does not account for.”9

Faith Formation

Children’s spiritual development is unpredictable. !eir conversion readiness cannot be measured easily. However, the foundational formation can be designed. E$ective faith formation can happen through best practices (box below)

Best Practice 1. E$ective faith formation with children respects the ways children learn today by o$ering learning activities that are experiential, image-rich, multisensory, interactive, engaging, and varied in learning style.

Best Practice 2. E$ective faith formation with children provides opportunities for children to experience and imagine how their personal story is intertwined with the Bible and Christian tradition.

Best Practice 3. E$ective faith formation with children embraces the lifecycle milestones as opportunities for nurturing the faith of children and their families in the congregation and at home.

Best Practice 4. E$ective faith formation engages children and their parents in programs that involve the whole family in learning together.

Best Practice 5. E$ective faith formation provides opportunities for children to practice their faith through hands-on participation in the life, ministries, and activities of the congregation.10

Children and Discipline

Children need well-de#ned and consistent limits. Boundaries are behavior modi#ers. Teachers need to know the developmental level, temperament, and style of the child. Control negative limits. Too much negatives will produce an unconstructive environment. State the rules as positively as possible, but if something is not allowed, say so. Say “walk” instead of “don’t run.” Otherwise the last word will heard is run.

Encouraging Good Behaviors

Discipline is de#ned as teaching acceptable behaviors and correcting undesirable ones. Provide positive options on misbehaviors. Provide positive reinforcements rather than punishments. For example, you can say, “ !ank you for raising your hand when you want to speak.” Be creative and timely in your reinforcements. Provide immediate feedback.

Stopping undesirable behaviors calls for gentle words. Harsh words used when correcting a$ects the self-esteem of the child. Avoid physical punishment. A “time-out” can be administered with warning. An explanation of undesirable behavior is appropriate.

Childhood Evangelism

Recent studies by George Barna indicate that children are much more likely to trust Christ as their Savior than adults. He found that lifelong moral values are largely in place by the teenage years. A series of studies con#rmed the importance of children inviting Jesus into their hearts as Savior when they are young. Barna revealed that 32parcen of for those who accepted Christ did so between the ages of 5 and 12,. Nuber were 4 pernent for those in the 13–18 age range and 6 percent for people 19 or older.11 !is means that the older the person, the harder if o en is for the conversion happen.

A 60 years long informal survey conducted by Child Evangelism Fellowship workers as well as others con#rmed that 85 percent of Christians receive Christ as Savior between the ages of 4–14. In recent years Christian leaders have begun referring to this age group as the “4–14 Window” because of the high percentage of conversions that take place during these critical years of a child’s life.12

Testimonies of Christian Leaders

Children’s conversions were evidence in the lives of many Christian leaders:

Amy Carmichael, missionary to India, saved at age 3

James Dobson, founder of Focus on the Family—age 3

John Haggai, Haggai Institute—age 4),

Corrie Ten Boom, Holocaust survivor—age 5

Henrietta Mears, founder of Gospel Light—age 5

Jim Elliot was saved at age 6

Jonathan Edwards, the 18th century preacher at age 7

Martha Wright, Child Evangelism Fellowship —age 7

Steve Green, Christian music artist —age 8

Isaac Watts, the great hymn writer—age 9

Polycarp, the bishop of 2nd century—age 9

Bill Gothard was saved at age 10

Max Lucado was saved at age 10

Matthew Henry, writer of commentaries—age 11

Charles Spurgeon, well-known preacher—age 12

Charles Stanley was saved at age 12.13

Conversion Readiness

How do we know that a child is ready for conversion—ready to accept Christ as Savior and Lord? Someone says, “A simple answer is impossible.” However, there are some signs that we can observe. For the time being, just keep planting the seeds of salvation until they are ripe enough for the harvest. Relying on the work and wisdom of the Holy Spirit is a necessity. Teachers/evangelists need to use concrete concepts with the children. Salvation and conversion are abstract words. To “ask Jesus to come into my heart” might not make sense to a child. Sin should be explained as speci#c actions that a child does to establish the meaning of “I am a sinner.”

Following observable signs of children’s conversion readiness. !e word here is readiness, not actual time of conversion:

1. Cognitive manifestation through questions asked by them, like, “What is accepting Christ as Savior and Lord?” or “What is baptism?” Also, questions may be raised on how they understand salvation, sin, repentance, etc.

2. Emotional expressions like the child’s feelings about sin in his life. !is will lead to repentance and the desire to be forgiven. Feelings of love for God can be observed also. !e desire to belong can be another factor in their readiness.

3. Spiritual development starts from knowing about the need for salvation, then understanding seriousness of sin, and then the act of accepting Christ as Savior.

Cultivation of Conversion Readiness

1. Pray for the child’s conversion. Be ready to share the gospel when the opportunity comes.

2. Plant the seeds of salvation through your teachings and life. Exposure to concepts of salvation are related to the conversion.

3. Place children among other children who are newly converted. Children can be a great witness to their peers.

4. Personally talk to them about the plan of salvation, especially a er some inquire about it. Lead them to a prayer of salvation. Warning: do not give group invitation.

5. Provide spiritual environment of spiritual discipline such as prayer and the reading of the Bible. Follow through by asking them if they have any questions related to salvation.

#ings to Say When Leading a Child to Jesus

!ere are a variety of approaches to use when leading a child to Jesus. !e important truths and verses that need to be understood are:

(1) God loves people very, very much (John 3:16a)

(2) All people have done wrong (Romans 3:23)

(3) God loves people so much that he sent Jesus to die for them (John 3:16b)

Educational Ministries

Children’s ministry is a powerful opportunity to form lasting faith in the lives of young people. Yet new data from Children’s Ministry in a New Reality, a Barna report produced in partnership with AWANA, show the majority of children’s ministry leaders feels this ministry is o en forgotten by their church.”14 Start small and build big for little people. David Gallagher o$ers #ve steps you can also take to BUILD your children’s ministry:

Be asking for God’s direction, the vision that He wanted you for this ministry. Pray, and share your prayerful concern and vision with others. Pray weekly with interested people about your children’s ministry.

Unite people about your objective. Talk to people who are interested. Listen to them for feedback, and welcome their suggestions. Seek parents who have children, and enlist them for their needs. Brainstorm the necessary objectives to be unique to #t your church.

Children Educational Ministry | 127

Invest and count the cost. Luke 14:28 says, “Suppose one of you wants to build a tower. Will he not #rst sit down and estimate the cost to see if he has enough money to complete it? (NIV) Building a children’s ministry will cost you and your congregation time, money, and emotions. Don’t start without considering whether you’re willing to pay the price.

Liven your Vision. Dream big, but live in reality. Look with growth eyes. Dream and catch a vision. One important lesson to learn is that the success or failure of your children’s ministry depends on your ability to refashion your dreams to #t reality! Some dreams may be accomplished right away. Some may take a year or two. Some may never be accomplished. You’ll have to modify your dreams. It’ll take time and patience.

Develop your goals and philosophy. Any basic philosophy of children’s ministry should address the needs of children and their relationship to Christ. As you develop your philosophy, consider children’s four basic needs: love and acceptance, security, varied and meaningful activities with choices, and realistic, consistent behavior expectations and discipline.15

Sunday School

Children’s Sunday school is one of the strongest educational ministries in most churches. Some adults don’t go to Sunday school because of the connotation of Sunday school being for children only. Maximize Sunday as an evangelistic arm of the church. Sunday school remains the educational arm of the church, especially among children. Barna Group revealed that “church reliance upon Sunday school has remained stable: 19 out of every 20 Protestant churches (95%) o$er a Sunday school in which people receive some form of planned or systematic Bible instruction in a class setting.”16 Why do we need Sunday school? Mimi Patrick suggests the following reasons:

• Sunday school helps children respect, appreciate and utilize the Bible. Reverence for God’s written words doesn’t come naturally, sadly. A healthy Sunday classroom environment, centered on the Bible, will elevate its importance in a child’s life.

• Sunday school teaches children how to navigate the Bible. Sunday school teachers don’t just teach Bible stories; they show a child how to utilize the concordance and give a basic understanding of the Bible’s books and overall format.

• Sunday school gives children a chance to ask questions. Children’s church isn’t designed for a detailed Q & A session, but Sunday classes can be. Sunday school is the perfect format for in-depth discussion, even debate. !is format allows teachers to give kids more good food for thought.

• Sunday school develops a community of believers. A community of children, worshipping, learning the Bible and discovering God together creates a bond that study alone can’t accomplish. Sunday schools are the Petri dishes for the future church.

• Sunday school plants spiritual seeds. Sunday schools are like plant nurseries; they may look unimpressive at #rst, but under the soil, miracles are happening.17

Children’s Worship

Churches and ministers are divided in their stand about children’s worship. !ere are those who believe that children should have their own worship withage appropriate curriculum. Others believe that children should be exposed to worship service with adults. Jessica Nelson, Debbie Rowley asked that question “Where Should Children Worship?” of the 2,032 people who responded, 48% said de#nitely in the corporate worship setting; and the other 52% said in a separate children’s church setting.18 Whatever the beliefs and practices of the local church— the bottom line is children need to experience worship.

We usher children to the presence of God as we tell stories about God. Whatever character stories we are introducing, always have in mind the questions at the end of the story: What did God do in the life of the character? Further ask, now what does that show us, about who God is and how He is working in your life? !e Bible is a continuous story, and its books are still unfolding what God is doing and will do in the lives of his children.

Children’s Camp

Children’s camp can be a challenging activity. It requires a good number of manpower as compared to youth camps. However, it’s worth the price. Children can experience many life-changing events. Small churches can gather resources together to form an associational level children’s camp. !e nearer the camp is to the area, the better it will be. !is is to ensure that children will not be overtaxed from travel. !eir stamina is not as strong as those of the youth.

!e purpose of Bible school should be to invite children in the community to be taught God’s word. !is is also useful to build rapport with the parents of the DVBS enrollees. VBS is hard work. Planning ahead helps VBS work. CSM is providing a yearly training for teacher, that alone is a big help. Curriculum is ready and handy—SBC churches have a 50 percent discount if purchased early. Follow up work of VBS is where churches fail most of the time. Intentional follow up can problem.

Discipleship

Discipleship calls for discipline. !e best time to start discipleship is as early as the elementary grades. Children who are exposed to early discipline are far better o$ than those who are not. Discipleship can be done inside or outside the church. !e best place for discipleship to happen is inside the home. !e call to discipleship should be a lifestyle inside and outside the church. It can be global in goals. World evangelism can only be accomplished through discipleship.

Music Education

Asian children love to sing. Children’s choir is the best avenue for music education. Learning to play an instrument is another way. Musical skills can start early, such as piano playing and singing. Children who are involved early in children’s choirs are those who join the church choir when they become adults. Children who sing in front of the congregation become more con#dent speaking than those who do not. !eir experience performing lessens their fear of public speaking. In my long years of ministry, I observed that children who are given the oppertunity to singing, speakiand act in church become better students academically.

CONCLUSION

!e gospel must be made clear and be accessible to all; to adults as well as to children. !ere should be no dichotomy between adult and children. Christian educators can be the ones to take the initiative and take responsibility in inviting, instructing, and incorporating the children into the kingdom of God, less we may commit the same sin of pride and arrogance of the disciples who pushed away the children who wanted to come near to Jesus.

!e education of our children is important to all those involved. For society, it is important because they will be the future leaders. For the church, this is a time where they learn the importance of faith to be applied throughout all their life. Some of these children will become future pastors, missionaries, and evangelists. It is the love that they learn in these formative years that they will share with others throughout their lives. !e church must seek to make this ministry strong in its teaching and in its leadership.

1 Bonnie Miller McLemore, “Whither the Children? Childhood in Religious Education,” #e Journal of Religion 86, no. 4 (October 2006): 635.

2 Ibid., 657.

3 Annemie Dillen, “Religious Participation of Children as Active Subjects: Toward a Hermeneutical Communicative Model of Religious Education in Families with Young Children,” International Journal of Children’s Spirituality 12, no. 1 (April 2007): 43.

4 Tony Kummer, “Five !eological Foundations For Children’s Ministry,” last modi#ed February 17, 2022, accessed November 3, 2023, https://ministry-tochildren.com/four-foundations-for-childrens-ministry/.

5 Ibid.

6 “Obesity and Overweight,” accessed November 3, 2023, https://www. who.int/news-room/fact-sheets/detail/obesity-and-overweight.

7 Eric Jensen and John Wiley & Sons, Inc., “Primary School Age Brain Development,” last modi#ed January 12, 2011, http://www.education.com/ reference/article/primary-school-age/.

8 Gwenn Schurgin O’Kee$e, Kathleen Clarke-Pearson, and Council on Communications and Media, “ !e Impact of Social Media on Children, Adolescents, and Families,” Pediatrics 127, no. 4 (April 1, 2011): 800–804.

9 Kendra Cherry, “Levels of Developing Morality in Kohlberg’s !eories,” Verywell Mind, accessed November 3, 2023, https://www.verywellmind.com/ kohlbergs-theory-of-moral-development-2795071.

10 John Roberto and Katie P#$ner, “Best Practices in Children’s Faith Formation,” LifelongFaith Associates, no. Fall/Winter, Lifelong Faith (2007): 1–13.

11 J George Barna and Bill Hybels, Transforming Children into Spiritual Champions: Why Children Should Be Your Church’s #1 Priority, Reprint edition. (Baker Books, 2016), 34.

12 “Child Evangelism. A Paper Presented at the Children’s Spirituality Conference at Concordia University,” June 2006, 6.

13 Ibid., 3.

14 “Children’s Ministry Is Crucial, But Its Impact Is Hard to MeasureBarna Group,” accessed November 3, 2023, https://www.barna.com/research/ childrens-ministry/.

15 David P. Gallagher, “How to Build a Children’s Ministry From the Ground Up,” Children’s Ministry, last modi#ed February 25, 2020, accessed November 3, 2023, https://childrensministry.com/build-childrens-ministry/.

16 Barna Group, “Sunday School Is Changing in Under-the-Radar But Signi#cant Ways,” Barna Group, accessed November 3, 2023, https://www.barna. com/research/sunday-school-is-changing-in-under-the-radar-but-signi#cantways/.

17 Mimi Patrick, “Why We Need Sunday School Ministry - MinistryTo-Children Uncategorized,” Ministry-To-Children, September 5, 2012, accessed November 3, 2023, https://ministry-to-children.com/why-we-need-sundayschool-ministry/.

18 Jessica Nelson, “Children’s Ministry Debate: Where Should Children Worship?,” Children’s Ministry, last modi#ed December 7, 2020, accessed November 3, 2023, https://childrensministry.com/where-children-worship/.

Chapter 10

Youth Educational Ministry

Chapter Description

!is chapter is designed to help church leaders plan and coordinate a Church youth educational ministry based on a sound philosophy. It focuses on enlisting youth leaders. Special attention will be given to various educational ministries for young people.

Learning Outcomes

!e student involved in this course should be able to accomplish the following:

1. Express your personal philosophy of youth ministry.

2. Compare your philosophy of youth ministry with other philosophies.

3. Examine oneself as a leader through life mapping.

4. Explain e$ective youth programs for the twenty-#rst century teenager.

5. Enumerate the top ten responsibilities of today’s youth minister.

Introduction

Youth have so many decisions to make in today’s culture, and their choices not only impact their lives, but also reveal who they are. Youth ministry is intended assist kids in making Godly decisions in their lives. !is ministry will provide them with the counsel and assistance they require while their lives are in turmoil. Youth are still developing, and the church may be a part of their life by assisting them in making spiritual decisions that will impact the rest of their lives.

“All youth need to develop a set of core life skills to manage school, work, outside interests, and social relationships successfully. From the perspective of brain development, these skills include planning, focus, self-control, awareness, and &exibility—also known as “executive function” and “self-regulation” skills. No one is born with these skills, but everyone can learn them through practice.”1

In fact, the most potent data regarding disengagement is that a majority of twentysomethings - 61percenr of today’s young adults - had been churched at one point during their teen years but they are now spiritually disengaged (i.e., not actively attending church, reading the Bible, or praying). Only one# h of twentysomethings (20percent) have maintained a level of spiritual activity consistent with their high school experiences. Another one-# h of teens (19percent) were never signi#cantly reached by a Christian community of faith during their teens and have remained disconnected from the Christian faith.2

Ayush Tiwari refuting on recent trends in the US, writes, “ !e teenage years have always been a time of growth, self-discovery, and challenges. In the year 2023, however, the landscape has evolved, presenting a unique set of issues that teens must navigate. From the impact of technology to societal pressures, the problems faced by today’s teens and explores potential solutions to help them thrive in an ever-changing world.”3 Might this also happen in Asia or in the Philippines? Or is it happening now?

Philosophy of Youth Ministry

!e Apostle Paul provides a philosophy for youth ministry. In 2 !essalonians 2:7-8 he said, “As apostles of Christ we could have been a burden to you, but we were gentle among you, like a mother caring for her little children. We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become so dear to us.” A relational model of youth ministry is what Asians need to reinforce. Asians are relational by nature. Let’s maximize what we have for e$ective youth educational ministry.

!e model below is a synthesis from Timothy J. Berger’s and Randy Field’s philosophies for a youth ministry:

“!e Come and See Level.” (Searching grace) Invite youth to come. Involve youth group in leading attractive activities for unchurched and unsaved friends of youth group members. !e goal is evangelism exposure or conversion readiness.

“!e Commitment and Grow Level.” (Saving grace) !is level is for spiritual input and growth through the youth fellowship times for evangelism. Invite students to make a commitment to Christ and His church.

“

!e Disciple and Ministry Level.” (Sanctifying grace) !is level is for discipleship to take place through small group Bible study times for growth from knowledge to application. Provide students opportunities to minister and to discover the personal ministry to which God is calling them.

“!e Lead and Empowering Level.” (Serving grace) !is is designed to train mature Christian youth how to reach out to others and how they can become “owners” of the youth ministry. We empower our students to take their personal ministries into their world to reach their generation for Christ.4

Dean Borgman provides the following principles for planning, developing, and evaluating any youth ministry:

I. Building a Support Base – A committee or a team who are committed to support the youth ministry of the church.

2. Community research – A survey can be done to research for the needs of the youth around community.

3. Networking and Collaboration– !e church can establish networking among the church leaders and collaborate with the community o%cials.

4. Goal setting - the team plan and set goals for the ministry. Included are quality and quantity growth.

5. Activities and Trips – Calendar activities include activities that spring from projected goals. Have special trips for retreats and recreational activities.

6. Counseling, Referral, and Training – youth are in crisis. Provide counseling but make referrals if the cases are beyond pastors ability. Train people to work as counselors. Include peer counseling training.

7. Proclamation of the Good News – Convert youth to Christ not to the youth ministry. Have intentional evangelistic programs.

8. Nurturing Young Faith – a er conversion, be sure that follow up is included in the program. Enlist youth to Sunday school or any Bible study program.

9. Service Learning – train youth to be service oriented and other focused. Involve them in social ministries in the church and community.

10. Management of Growing Youth Program – this includes supervision and evaluation of the youth ministry.5

Du$ Robbin’s philosophy is likened to a pyramid: Building a faith that last means building; a ministry with a focus on Jesus; a ministry that calls youth to service a ministry that nurtures maturity, and ministry that builds community.6 With the various models presented, you may write one too. It’s always great to know what you desire to happen in your youth educational ministry.

Personal Philosophy

Youth eductional ministry exists to minister to the youth, with the youth, and for the youth. It is a holistic approach to the felt and perceived needs of the youth. Youth ministry should not just o$er popular topics or programs based on what the youth say they need, but it should cater to their real needs, based on what the youth can’t see and yet are perceived by the adults. Holistic youth ministry covers the physical, mental, emotional, and spiritual needs of the youth.

A youth ministry to, with, and for the youth is my foundational philosophy. Ministry to the youth starts in friendship evangelism. All activities will cater toward evangelism, including the fun, fellowship, and food. All may come, but conversion should be the aim. Make sure youth are converted not to the youth ministry, but to Christ.

!e next step is discipleship with the youth. It may be one-on-one or small group discipleship. !e ideal group size is not more than eight people. Allow youth to be active participants, not passive spectators, utilize them in the ministry. Be open to on-the-job training. Make gospel sharing a vital part of the curriculum.

Youth ministry is for the youth. Make them own the ministry. !ey count as working people in the church, not just future leader’s of tomorrow. !ey belong because they are involved. !is is the last stage where we develop them as a leaderminister. !ey have so much to o$er. Opportunities should be made available for them. Open programs where they can exercise their gi s and talents for their development as leader. !is is where ministry multiplication will be realized. Early on, expose them to equipping in evangelism, discipleship, missions, and education.

Youth ministry is relationship building. It is not about having a program; it is about people. Youth minister’s, youth and parents of the youth are part of the youth world. !e youth minister and the youth will be discussed in this chapter.

When hiring or recruiting a youth minister or worker, quest for the following qualities and quali#cations. !ese were taken from a survey made in United Kingdom, and is adapt from the article by Kenda Creasy into the acronym MINISTER

Maximum Spiritual Growth, both alone and with others: Students...

• are heard referring to having prayer, devotions, and meditation times.

• ask sincere and searching questions about the nature of a life of faith in God.

• attend gatherings where they can learn more about the Christian faith.

• accept opportunities for learning how to speak naturally and intelligently about their faith.

• are involved in Bible study and/or prayer groups.

• attend Christian groups to build friendships and learn how to be a friend.

Internalized a Commitment of Faith: Students...

• Speak publicly about their relationship with Jesus Christ.

• identify speci#cs of their faith when providing a rationale for their actions.

• in conversation with family and friends bring up topics of faith or Christian living.

• intercede for people especially needing God’s help.

Nurtured Life of Service

• give portions of time and money for helping people.

• get inspiration from conferences or workshops that present the challenge of service professions such as the ordained ministry.

• guard and speak out publicly against speci#c social injustices, and for friend or acquaintance who is being talked about when he or she isn’t there.

• guide and o$er comfort or support to a friend or neighbor in the event of a death or tragedy either by talking or by action (personal presence, help with routine tasks, transportation, visit in hospital, etc.).

• gather and participate in study or action groups to address injustice or immorality.

• get involved in activities of service related to church, community, or world.

Involvement with God’s People: Students...

• participate regularly in worship services, Sunday school, Bible class, or Vacation Bible school, or serve with a group to improve conditions at school or neighborhood.

• regularly contribute money to a congregation or faith project, helpe in raising money for a Christian project or mission trip.

• serve for a congregational or denominational committee or as a task force.

Seek Moral Responsibility: Students...

• pursue moral accountability lives honorably, using faith to guide thoughtful moral judgments.

• declare their faith in public and live in an honest manner, embracing God’s presence in both their own lives and the life of the world.

• possess a positive spirit that radiates compassion and optimism for other people and life.

Trustful that God Is Present in the World: Students...

• speak openly about seeking or experiencing God’s guidance.

• spark conversations and are heard asking each other about what God has recently done in their lives or the lives of others.

• suggest and reassure others that God is active to make things work out all right in the long run in times of trouble.

• speak of having been keenly aware of the presence of God.

Enthusiastic, Positive, Hopeful Spirit: Students...

• enjoy being together, as evidenced by their laughing, singing, and conversation.

• exemplify a gracious, loving attitude to people not easy to like (e.g., the di%cult, rude, shunned, loser).

• embrace friends of widely diverse socioeconomic, ethnic, and religious background or persuasion.

• encourage people to develop attitudes of understanding, sympathy, and cooperation.

• are known for their general optimism, trust, and positive expectations of other people, being convinced that one person can do much to make the world a better place.

• are eager, responsive, and cooperative rather than unresponsive, disinterested, and apathetic.

Radiate a Christian Moral Life: Students...

• seek help from Scripture in deciding what is right and wrong.

• discourage friends from cheating at school.

• have a reputation for not participating in activities such as lying, stealing, substance abuse, etc. and have a reputation for honesty, integrity, hospitality, and acts of kindness.7

Youth in the Digital Age

Filipinos are one of the highest consumers of text messaging worldwide. Since more youth are using cellphones, the number of preadolescents using electronic gadgets increased dramatically. In USA survey, in a recent poll, 22 percent of teenagers log on to their favorite social media site more than 10 times a day, and more than half of adolescents log on to a social media site more than once a day. Seventy-#ve percent of teenagers now own cell phones, and 25 percent use them for social media, 54 percent use them for texting, and 24 percent use them for instant messaging.8

A Kaiser Family Foundation reports that media are among the most powerful forces in young people’s lives today. Eight- to eighteen-year-olds spend more time with media than in any other activity besides (maybe) sleeping—an average of more than 7) hours a day, seven days a week. !e TV shows they watch, video games they play, songs they listen to, books they read and websites they visit

are an enormous part of their lives, o$ering a constant stream of messages about families, peers, relationships, gender roles, sex, violence, food, values, clothes, and an abundance of other topics too long to list.9

!is generation is one of “beeps and hums.” !eir desire to connect, and to stay connected, will reshape this society.10

A recent study of forty youth members completed an adapted version of the Spiritual Well-being Scale (SWBS), and a questionnaire revealed that the role of ‘praise and worship’ ranks #rst. Among the praise and worship activities, they ranked ‘Prayer’ as the most important activity, with ‘Silence’ as least important. !ey said the ‘sense of connection’ was a common value emerging from their involvement in the group, in praise and worship, and the music.11

Youth Educational Programs

!e basic youth programs educational are youth Bible Study, Sunday school, youth evangelism and discipleship training, youth mission education and worship. !ese basic educational programs are essential and can be regularly scheduled programs in the church.

Youth Bible Study and/or Sunday school is the Bible teaching ministry of the church for the youth and with the youth. !is is the edi#cation and evangelism ministry of the church to the youth. !is can happen inside the church or outside the church. It can be set up as Sunday school or as home Bible study. If the church has a campus ministry, this program can be an outreach to unbelievers and nurture for believers.

Youth Evangelism is the sharing of the gospel by trained believing youth to unreached young people. !is is an outreach program of the church. Evangelism is the only way to add born again people to a group. !e absence of such a program will mean decrease, decay, or even death of the youth group, except for some biological children of the members. !is is so vital that any church will not grow without this program. Evangelism is the lifeblood of the church.

Youth Discipleship is the training ministry of the church. It is in this program where a new convert is being discipled to grow in his relationship with God. Evangelism training is integrated into disciplish programs goal of disciplship is to reproduce more disciples. Based on 2 Timothy 2:2 discipleship currently is in crisis. I did a survey among my seminary classes, asking who among them had discipled. My survey revealed that only an average of 20 percent among them

Youth Educational Ministry | 141 had through discipleship when they were growing up. No wonder, when further survey was conducted, a discipleship program came last out of the #ve purposes of Rick Warren’s church purpose programs.

Youth missions is the mission education arm of the church among young people. My most memorable mission education was those times when I was involved in the mission programs of the church. Teaching DVBS in church mission points was my early exposure to mission education. Helping mission churches during weekends was my mission education as a youth. Summer mission projects were the mission education I taught the youth when I was a youth minister for churches, my association, and the convention. Summer youth missions were highlights of my youth ministry.

Support Programs

!e support programs in Youth education ministry are youth worship, recreations, fellowships, counseling, social ministry, and youth music education.

Youth worship is a part of church program. Youth team may lead worship during youth Sundays. I used to have youth Sundays every last Sunday, or in some churches every # h Sunday of the month. !e #rst youth leader that I assigned as Youth Sunday speaker during my #rst year as a youth minister became a pastor. Currently, youth are very visible. !ey are people leading in the praise and worship team of the churches.

Youth recreation caters to the physical and emotional needs of the youth. Programs like basketball games, hiking, swimming, picnics are the few favorites of the youth. Today, among men basketball is still the most liked recreational activity. !is program can be used as an evangelistic arm of the church. !e need for intentional ministry has to be emphasized over and over. Many times, priority may shi to the making of a successful tournament over the evangelization of people. Recreational activity can be productive when it is evangelism–driven. !is is a time when youth can invite new people for friendship evangelism.

Youth Fellowship is the edifying ministry of the church. !is is not just the fun, food and fellowship time but also for encouraging community building time. Fellowship is for the new members of the church. Fellowship is more of a baptism concept rather than banquet a mentality. A survey reveals that in and among churches, fellowship is at the top of Warren’s #ve priorities. However, it goes down the list when considered in terms of adding to the church new converts and baptized believers.

Youth counseling is the caring ministry of the church. Most youth have problems; they are experiencing varied issues in life that need adult guidance. When problems are beyond the youth ministries ability to handle, it is good idea to refer youth to trained. Sometimes we can may do more damage than good to the youth if we counsel in situations that are better handled by a professional counselor.

Youth Social Ministry is the helping ministry of the youth to the youth/people outside the church. !is ministry allows youth to focus on others’ needs rather than their own. !is program helps them to be other-centered. !is is one neglected ministry not only among youth but also in churches who complain about not having enough to share.

Youth Special Events come in varied forms. from art festivals to banquets to camps and even to zoo trips. Planning properly will result in a fun and ful#lling experience for the youth. Utilize youth camps for prospective youth to attend. Camps can be organized together by several churches, by an association, or an organization. Other churches with large population can do it on their own. Camps can be held once or twice a year.

Retreats. We live in a fast–track world. A time to rest from the hustle and bustle of life help usto stay focused and balanced. Retreat itself implies going away for a de#nite purpose – to rest.

Sports and Games. Filipinos are sports lovers. We like to play. Youth love sports. Some teenagers may not enjoy playing, but they may enjoy cheering for their friends.

Mountaineering or Hiking. !is is a form of outing. !e purpose may vary. !e goal can be recreational and evangelistic.

Field Trips. Youth enjoy visiting new places and having adventures. !e zoo is an avenue to enjoy God’s creation, the botanical garden a place where they can see and smell the beauty of the earth. On both occasions, Bible teaching, fun and learning could be integrated all together.

Conclusion

Youth ministry is not only investment in today’s ministry but also for the future. It is preventive ministry. Conversion a er 18 years of age is becoming harder. Correction for young people will be easier, compared to when they reach twenty–something. Disciple youth early on, and expect a better young adult. Take

full advantage of their availability for Bible study, energy for involvement, and receptivity to commitments. It’s you dear youth minister/worker who hold the key. Open up to God’s direction, and He will direct your path. Do not lean on your own understanding; seek His will and way.

Youth ministry needs to be active and focused on the ministry of Christ. !is ministry should be desired by the youth because of the relationships made and the growth that they can have in their faith in Christ Jesus. !is ministry should be attractive to youth, for it should meet their needs which are not being met anywhere else. !is ministry is also a place where future leaders will be trained and discipled in order to further the kingdom of God.

1 “Building the Core Skills Youth Need for Life: A Guide for Practitioners,” Center on the Developing Child at Harvard University, accessed November 3, 2023, https://developingchild.harvard.edu/resources/building-core-skills-youth/.

2 “Most Twentysomethings Put Christianity on the Shelf Following Spiritually Active Teen Years,” Barna Group, accessed November 3, 2023, https:// www.barna.com/research/most-twentysomethings-put-christianity-on-theshelf-following-spiritually-active-teen-years/.

3 Ayush Tiwari, “Problems Faced By Teens In 2023,” last modi#ed May 23, 2023, accessed November 3, 2023, https://medium.com/@rk3375925/problemsfaced-by-teens-in-2023-1907c454c967.

4 Timothy J. Berger, “Philosophy of Youth Ministry,” YouthPastor.Com, last modi#ed January 24, 1998, accessed November 3, 2023, http://www.youthpastor. com/lessons/index.cfm/Philosophy-Philosophy_of_Youth_Ministry_207.htm#. Un0D-EnTnVI; Andrew Large, “A Youth Ministry Philosophy,” YouthPastor.Com, accessed November 3, 2023, https://www.youthpastor.com/lessons/index.cfm/ Philosophy-A_Youth_Ministry_Philosophy_150.htm.

5 Dean Borgman, Foundations for Youth Ministry: #eological Engagement with Teen Life and Culture, 2nd edition. (Grand Rapids: Baker Academic, 2013), 297–298.

6 Du$y Robbins, Building a Youth Ministry !at Builds Disciples: A Small Book About a Big Idea (Zondervan, 2012), 116–117.

7 Kenda Creasy Dean, “Characteristics of a Healthy Youth Ministry” (2012).

8 “Is Social Networking Changing Childhood? | Common Sense Media,” accessed November 3, 2023, https://www.commonsensemedia.org/press-releases/ is-social-networking-changing-childhood.

9 “Generation M2: Media in the Lives of 8- to 18-Year-Olds,” KFF, n.d., accessed November 3, 2023, https://www.k$.org/other/poll-#nding/reportgeneration-m2-media-in-the-lives/.

10 P. McQuillan, “Youth Ministry in a Changing World: !e International Research Project on Youth Spirituality,” Journal of Youth Ministry 7, no. 2 (2009): 73–89.

11 Bhekani G. Tshabalala and Cynthia J. Patel, “ !e Role of Praise and Worship Activities in Spiritual Well being: Perceptions of a Pentecostal Youth Ministry Group,” International Journal of Children’s Spirituality 15, no. 1 (February 2010): 73–82.

Chapter 11

Single Adult Educational Ministry

Chapter Description

In general, this is a study of adult developmental milestones and learning. Speci#cally, this is a study of the sociological, psychological, and religious elements that in&uence the growth of single adults. !e needs of single adults are evaluated, and potential ministry approaches are explored.

Learning Objectives

!e learner involved in this chapter should be able to accomplish the following:

1. Review in your small group the developmental milestones of adults, based on your own development.

2. Restate the following: 1) Who are adult learners? 2) Why do they learn? 3) How do they learn? and 4) What do they desire to learn?

3. Recall at least ten singles in the Bible.

4. Report your philosophy of ministry to today’s single adult learner.

5. Review the reasons why there are many singles.

6. Recommend steps in starting a single adult ministry.

Introduction

Single adult ministry may be exciting and engaging. Many issues must be answered, such as who these single adults are, because single individuals cannot be classi#ed based on their age. Single adults are in a distinct stage of their lives. !e writers will employ andragogy (an adult-focused teaching approach; the art and science of assisting adults in learning) methods that re&ect more of their experiences and expertise while teaching single adults. Because there were many remarkable singles in the Bible, single adult ministry should not be overlooked.

single adult have had many milestones in their lives, so let’s look at some these milestones.

Milestones of Single Adulthood

According to a recent Google search, “Adults under 30 are the most likely age group to be single, with roughly half (47 percent) falling into this category. In contrast, 30- to 49-year-olds are the least likely to be single (21percent). About three in ten adults ages 50 to 64 or 65 and older say they are single.”1 For this study, we will focus on middle adult development

Globally, middle adult development milestones have similarities and di$erences. For example, Kathleen Stassen Berger states, “In North America, Western Europe, and Australia, adults cherish their independence and dread burdening other generations; in most Asian and African nations that is not the case.”2 In some areas they have common similarities. In the following sections, observe the various aspect of development3 and compare those to our context.

Physical Aspects of Middle Adulthood

Carly Sullens o$ers the following descriptions of middle adulthood: During middle adulthood, most people say they do not feel their age. Middle adulthood incorporates the life patterns of young adulthood despite the progression of years of parenting and working di$erent occupations. !ere’s the growing concern of health issues related to the aging process. !e metabolism slows down causingsigni#cant weight gain. Women experience menopause, osteoporosis, and other health factors that noticeably e$ect their lifestyle. Men begin to experience andropause, graying of hair, or the begins of losing one’s hair. For both men and women, maintaining proper diet and good health becomes a higher priority. Healthy lifestyle needs to be established and unhealthy one require to be eradicated.

Cognitive Aspects

Middle adulthood is the time where both genders begin to become aware of their mortality. !is results in mental exercise engagements as well as mental stimuli like taking further studies to ensure their mental health. !ey begin to dive into learning interests that previously they had not been curious about. !is stage does not necessarily indicate the beginning of the end of one’s life. It can actually be the foundation of the next developmental stage, which can be more

profound and exciting than the previous stage. Some experience a second career or a change of career.

Socioemotional Aspects

Relationships become of vital importance in this stage for this is the stage where friendships deepen, and the importance of bonding is at a new high. !e relationship between parent and child grows to a new level of intimacy where the parent and child become friends. !is experience is new to both the parent and the child; therefore, this becomes a new learning environment for both of them.

Cultural di$erences a$ect family relationships and expectations. For example, in Asian cultures, it is expected that family members care for their elderly, usually in the home of one or more of the adult children.4

Adult Learner

!eories of adult learning and development that will be the guidelines in teaching adults and then followed by the basic questions such as: 1) Who are adult learners? 2) Why do they learn? 3) How do they learn? and 4) What do they learn?

Andragogy

In learning and teaching, pedagogy and andragogy are involved. Pedagogy refers to theories and approaches to teaching and learning related to children. Wheras the term pedagogy derives from the Greek word for ‘child,’ K. Malcolm Knowles (1913 – 1997) use the term andragogy to describe a set for principles of teaching and learning related to adults.5

Adult learners need otlets for expression of their learning and teaching styles. Seminaries and churches can encourage the creativity as they allow adults to exercise freedom in what they are passionate to learn and how to deliver the material. !e evidence of a lifelong learner is a self-directed learner. Below are some suggestions from a seminary professor that a%rmed my own convictions about how to educate adults:

1. Permit some choice in what adult learners will study. Get ready for how they invariably bring more passion to their work than if the teacher assigns it. !is can be done through requirement options. As long as the student covers the four areas in the syllabus, many opted to choose more outcomes over the other.

A limit of at least 60 percent of the grades in four category outcomes may be permitted. !e other 40 percent can be for student choice.

2. Provide a certain level of structure with self-directed learning, so the above concept can be achieved. !is can be done through assignments where various topics are available. No need to be about the listing, you will be surprised that students can provide more than enough.

3. Vary group size. In-class presentations are not the only way students can share their expertise with one another, but also with other sizes of classes. Many activities can be accomplished by breaking into smaller group, at least last for part of the class time. Students can be surprisingly creative. Even in their power point presentations, I am amazed where in the world they got their resources. As a result, with their permission, I asked to use some of their products for my next semester classes.

4. Provide basic requirements. Use required readings and integrative/summative assignments to provide some consistent exposure to and grappling with the basic body of information in the #eld. Even among the summative requirements are basic assesments that complete everyone need to take like exams, reading assignments, and projects set some options. !rough these requirements, students will have advance knowledge in what to come out in the exams.

5. Provide some latitude in customizing a learning plan. Knowledge and understanding of the learning styles of students help us know how much latitude to give him or her in customizing a learning plan. Self-directed learning can be a challenge to some. Asian learners are expecting teachers to tell them what to do. !ey would even ask for examples of the choices available to them. At #rst, I may give some directives, but as get to know students them – I would say, “Use your creativity and surprise me.” Give students the chance to display their creativity.

6. Present and explore creative spiritual practices that integrate theology and social ministry by attending to spirituality and creative expression. Use written assignments, such as re&ective and creative writing, and/or integrate them into spiritual practices. Provide opportunities for alternative means of creative expression, such as attention to the arts and embodiment.6

Today’s Adult Learners

Adult learning nowadays takes place in a wide range of settings and contexts. Higher education, adult literacy, ongoing professional education, or workplace education are all possibilities. Adult education might take place in either a formal or informal setting.

Adult learners are a very diverse group (typically ages 25 and older) with a wide range of abilities, educational and cultural backgrounds, responsibilities, and job experiences. !ey are those who typically do not follow the traditional education pattern of leaving high school and enrolling immediately in some type of postsecondary education.

Adult learners may various circumstances. !ey might have started on a more traditional path and “stopped out” with intentions to return, but work, family, #nancial need or lack of previous success did not permit them to do so; perhaps their performed poorly in high school; are anxious about returning to school because of a long gap in education, or Need refresher or remedial courses to prepare them for college-level work.

Many adult learners o en return to school to develop skills to stay competitive in the workplace, improve their employability, prepare them for a career change, and increase their earning power.

Barriers that adult learners face include career, family and #nancial responsibilities; rigid schedules and limited time; Tight budgets (debt) and lack of money; poor academic preparedness and self-con#dence; and lack of information and services.

Services to provide so that adult learners can to be successful include &exible class schedules; #nancial aid packages; child care services; transportation options; distance learning options; course credit for life experiences, since many adults have job experiences and knowledge; accelerated class options; academic and career services; and education awareness campaigns that promote available educational services.

Learning-oriented adults seem to enroll in education for the sake of re&ecting six factors:

a) Social relationships: to meet new friends;

b) External expectations: to comply with the directives of those in authority;

c) Social welfare: to serve others or the community;

d) Professional advancement for job advancement;

e) Escape or stimulation: to alleviate boredom or escape home or work routines;

f) Cognitive interest: for the sake of learning itself.7

How Adults Learn Best

How best do people learn? It is an interesting question with some fascinating answers, because it has a high degree of relevance to e$ective Christian communication of the gospel. Until relatively recently, all teaching strategies were developed for children. But now, considerable research has been done on the best ways to teach adults e$ectively.

Adults learn anything best when there are...

Choices and Control. Students feel in control and have choices in the direction of the learning process and feel of control.

Respect and Relevance. Students are given a high level of respect for their current viewpoints and status. !ere is no condescension (arrogance) from the teacher. Instead, there is transferability. Learners can apply the teaching immediately to real situations in their own lives from their previous experience.

Innovations and Interactions. Students appriciate creativereative teaching approaches, including considerable interactivity: role-play or drama, discussion groups, questionnaires or other feedback, where the learning process is within a small interactive group

Opinion’s and Option’s. Learners are given the space to come to their own conclusions based on evidence o$ered to them, in a non-pressured way. !ey have option to ask questions without fear of embarrassment or condemnation.

Honor and Humor. Teacher’s own life re&ects the content and usefulness of the teaching: does he or she ‘walk the talk’? !e learning environment is friendly, informal, and o en humorous.

Program and People. Teaching has a speci#c, practical, assessable goal, rather than being vague, abstract, or aiming at a range of targets. Good relationship with the other learners and people are prioritized.8 Now that we have learned generally how adults learn, we will study speci#cally the ways single adult’s learn as they can be applied to educational ministry.

Single Adult Ministry

While researching this topic (October 2023), I was astonished at how little literature is available. I’m curious why. I spent the majority of my adult life as a single individual. Most of my close friends are single, yet we maintain tight relationships. I am occasionally invited to join them in their fellowship. !is is a very personal topic for me, and it has given me plenty of material to write about as I re&ect on my work with single adults. Singles educational ministry will encompass all single men and women up to the age of sixty who are not in the youth group and are not in the married groups.

Singles in the Bible

Singles in the Bible who served God in signi#cant ways are worth mentioning: Jesus, Paul, and John the Baptist, Daniel, Elijah, Elisha, Jeremiah and many more. Many persons in the Bible were single until later in life included Isaac (40 years old), Jacob (80+), Esau (40), and Moses (40+).9 Pamles Rose Williams o$ers the following examples of singles in the Bible:

Elijah became the most in&uential prophet of Israel and was the national prophet to the northern kingdom.

Elisha succeeded Elijah as prophet to the kingdom of Israel. His many miracles resemble the later miracles of Jesus.

Jeremiah was speci#cally ordered by Yahweh not to marry. He preached for about 50 years, leading up to the destruction of Jerusalem by the Babylonian army.

Daniel was one of a handful of people in Scripture of whom nothing negative is said.

Shadrach, Meshach, and Abednego, commonly known as “the three Hebrew boys,” displayed brave and courageous devotion to Yahweh in the face of death by burning.

John the Baptist the cousin to Jesus and six months Jesus’ senior. His purpose in life was to prepare the nation of Israel for the arrival of the Jesus, the Messiah. Barnabas mentored Paul, gave him credibility, and went with Paul on the #rst missionary journey, when the two men planted several churches among the Gentiles.

Timothy became Paul’s most trusted spiritual son. As a youth, he became an able Christian leader.

!e Apostle Paul was by far the most accomplished Christian of the New Testament, surpassing even the apostles who physically walked with Jesus Christ.

Jesus Christ remains the most famous single ever. He is the number one role model of what it means to live the single life

Single women in the Bible are listed below:

Anna was married seven years and was then a widow for 84 years and served the Lord with fasting and prayer day and night.

Miriam was the senior sister of Moses, who helped her prominent prophet brother with some aspects of leading the people of Israel.

!e Widow of Zarephath was desperate single mother who couldnot feed her child. But when God sends her help in an unlikely way, is she willing to trust him enough to take it?

!e Widow with the Two Mites was a woman who has fallen on hard times and was living in poverty. When God called her to take a leap of faith that mean giving up all she had, she obeyed.

Naomi !e tragic deaths of her husband and sons le her bitter she #nd hope and help in God?

Mary Magdalene, who supported the ministry of Jesus all the way. She was the #rst individual Jesus appeared to a er He rose from the dead.

Mary and Martha Two sisters with opposite personalities. One is a go-getter and tireless worker, while the other prefers study and conversation.

Lydia was a wealthy businesswoman, who accommodated Paul and his missionary team in the city of Philippi.10

Single adult ministry has many resources. I am indebted to Kris Swiatocho, which provided the basic outline of this chapter.11

Who are the singles?

Historically, singles accommodated di$erent names through the decades: During the #rst three decades of the 20th century, single women were labeled old maids; During the 1930’s and 1940’s single women were labeled spinsters; During the 1970s single adults were labeled ‘Swinging singles; During the 1980s it appears that singleness is here to stay, cool.12

In Singles worldwide - Statistics & Facts said, “In industrialized countries, the share of singles has been rising over the last decades. !is phenomenon can be observed in geographically and culturally diverse countries such as the United

Adult Educational Ministry | 155 States, Czechia, and Japan. In Japan, for instance, changing demographics have led to the emergence of a real single culture, dubbed the ohitorisama movement in Japanese.”13

!is section covers who our singles are and what they are doing. Also, the many possibilities where the singles can be involved in the various ministries of the church and community.

Singles College Graduates (21 and above who are seeking for a job) !e majority of our college graduates live away from home, and away from their home church. !ese young adults are beginning their careers and making their place in the world. For these young adults their sunday school class be the center of small group Bible studies, mission activities, picnics, retreats, and other programs.

Graduate students (21 years old and above who are in the academe or reviewing for the board exam). Just like those listed above, some may go to a bigger city to review for board exams. Some may go to another city for further studies, like master’s or doctorate degrees to start their career (20’s out of college), in graduate school, or in the midst of their career and trying to #nd a place to plug in.

Mature Singles (40-60) #nd companionship and purpose in group activities as well as Bible Study. !is group is the most stable in their church membership and involvement. By this time some of these will be in major leadership positions in the church. !ey also are likely to be some of the highest #nancial supporter of the church knowing that they are in the height of their career with not many #nancial responsibilities like raising a family.

Single Parents Some adults have become single parents by chance, change or choice, whether the child is theirs or someone else’s some singles adopt a child or children by choice and others inwent them from relatives.

Divorced/separated and widowed singles who have been married before either by choice or by circumstance.

Note: Some Overseas Filipino Workers (OFW) who are abroad and their spouses le behind are considered “single.”

Why Many Singles?

Surprisingly, the number of singles is increasing. People used to ask “Why” when a person was unmarried. You can now hear, “Good choice.” !e following are the causes for the surge in the number of singles.

1. Young people are postponing marriage (or not marrying) as social values change. !is is an interesting phenomenon. !e majority are happy singles and ful#lled career people who prefer to marry later. Some smart singles opted to save and invest #rst, and later, when #nancially ready, they get married.

2. !ere are some who are not marrying at all. It can be by choice or circumstance. Few single men are just happy to be alone or just have not yet found the person for them.

3. In the Christian context, there are more women in the church and fewer men so any eligible men are outnumbered by available women. !ere are faithful, available bachelor in churches who can meet the criteria for a spouse. !e menhood of marriade becomes thinner when women acieve higher education. In the Asian context, the higher the academic degree the lower the probability of having a lifetime partner.

4. Some are single again, like widow’s and the widower’s.

5. Some are temporarily single again, separated by economic reasons such as OWF spouses. !ese are those whose marriage partner is absent in the home because of spouses working abroad or outside of the locality or spouses who work in di$erent locations both internationally and locally.

6. Increased marriage annulment and separations. Spouse abuse, neglect of responsibility (money as source of the #ghts), adultery, career when both are working and are far from one another (like living and working abroad), and even the mid-life rises among men and women are reasons for an increase of separations.

Single Adult Ministry

Churches will always have singles in their congregation. Churches are called to minister to all people, including the singles. Churches must have four things in place before starting a single adult ministry:

1) Prayer – God will bring the right people to help lead this ministry, thus need to pray for wisdom and discernment for leaders.

2) Pastoral Support of sta$/leaders – Research is critical in starting a program. Demographics from your church city/town council are valuable in assessing the population group. Take time to #nd out what other ministries are in the area. Meet with them to share your ideas and gain support and encouragement.

3) Program Opportunities to disciple/develop leadership. A core group of committed individuals may be developed with an opportunity of continued training. Single adult ministries are constantly changing.

4. Prospects and People –Look at the positive side of single people. !ese adults represent more in purchasing power, innovation and time, although little is written about this large group of purchasers. Single adults compared to married, are more convenience-seeking, more variety-seeking, less averse to risk, less price-conscious; more innovative; more brand-conscious; more impulsive in purchasing behavior; and view television more o en than married people.

Single Parent Ministry

Single parents usually have hard times in their lives. !ey are those who are young to have their own child/children. Many time they need to work to support the family. !is entails high stress in managing their time and demands of work and the household. One way to help a single-parent family regularly is to o$er to babysit one or two days a month so the single parent can run errands, take time for a nap, or take care of other needs. Take time to o$er tutorials to the children of single parents. And most of all, be a friend to her/him. Melinda Kedro o$eres the following ideas14 to get you started reaching out to single parents:

Seek single parents, ask what their needs are (time away from the kids, #nances), and help meet those needs.

Invite leaders to form a committee with key single parents. Empower single parents to make the ministry what they need it to be; let them “own” the ministry.

Name your group. Be creative. Solicit members ideas, or set a contest for the name of your group.

Get ideas from them and serve them well. Survey needs if needed and be sure to solicit help from other members of the church.

Let single parents know that you pray for them— ask God to give them strength and encouragement.

Encourage families and couples to welcome single parents into their homes. Set up programs and support.

• People support group. Don’t overburden singles. !ey o en get too involved without getting their needs met.

• Parent’s night out. (Singles, like married people, need time for themselves.)

• Program outside church activities. O$er an active singles life separate from the Sunday school class. And when planning social events, don’t place the emphasis on couples.

• Provide a fund where single parents (and other church members) can get a loan. Help with #nancial hardships.15

Conclusion

Andragogy is the best practice in teaching adults. Understanding how adults learn will help the learning and teaching process become its optimum. !us, involvement is insured. !is is true for both single adults and married adults.

Helping adults learn to their maximum potential is an important task of the church to help single adults grow and mature. !e church is called to help single adults deal with their problems and issues such as being a single parent. !ese ministries will not only help the single adult grow spiritually, but will also help them understand that they are not alone even though they are single.

1 “Singles Adults Age Range - Google Search,” accessed November 3, 2023, https://www.google.com/search?q=singles+adults+age+range.

2 Kathleen Stassen Berger, #e Developing Person through the Life Span, Eleventh edition. (New York, N.Y: Worth Publishers, 2019), 588.

3 Berger, #e Developing Person through the Life Span.

4 Carly Sullens, “Adult Developmental Stages: Adults in !eir 30’s,” Owlcation, last modi#ed July 5, 2022, accessed November 3, 2023, https:// owlcation.com/social-sciences/Adult-Developmental-Stages-Adults-in-Their30s.

5 “Andragogy vs Pedagogy - Di$erence and Comparison | Di$en,” accessed November 3, 2023, https://www.di$en.com/di$erence/Andragogy_vs_ Pedagogy.

6 Laura K. Simmons, “‘ !e Grand Experiment’: Modeling Adult Learning with Adult-Ministry Students,” Teaching #eology & Religion 10, no. 1 (January 2007): 42–49.

7 John M. Dirkx, “Nurturing Soul in Adult Learning,” New Directions for Adult and Continuing Education 1997, no. 74 (June 1997): 79–88.

8 Medha Tare, Sarah Cacicio, and Alison Shell, “ !e Science of Adult Learning: Understanding the Whole Learner” (2021).

9 Myron Horst, “Singleness - A Peek at God’s Perspective,” Biblical Research Reports, February 4, 2017, accessed November 3, 2023, http://www. biblicalresearchreports.com/singleness-peek-gods-perspective/; Matthew, “Single Women and !eir Place in the Bible,” Finally, Brethren. . ., February 25, 2007, accessed November 3, 2023, http://#nallybrethren.blogspot.com/2007/02/singlewomen-and-their-place-in-bible.html.

10 Pamela Rose Williams, “Great Examples of Singleness in the Bible,” accessed November 3, 2023, https://www.whatchristianswanttoknow.com/greatexamples-of-singleness-in-the-bible/.

11 Much of this chapter is adapted from “Articles by Kris Swiatocho, Director !e Singles Network Ministries,” #e Singles Network Ministries, accessed November 3, 2023, https://www.thesinglesnetwork.org/general-articles-by-krisswiatocho.html.that provided the basic outline of this chapter.

12 Dennis Franck, Reaching Single Adults: An Essential Guide for Ministry (Grand Rapids, Mich: Baker Books, 2007), 37.

13 Statista Research Department, “Singles Worldwide: Statistics and Facts,” Statista, accessed November 3, 2023, https://www.statista.com/topics/999/ singles/.

14 Melinda Kedro, “Assistance Programs for Single Parents in Texas | How To Adult,” last modi#ed September 26, 2017, accessed November 3, 2023, https:// howtoadult.com/assistance-programs-single-parents-texas-22831.html.

15 Melanie Stone, “E$ective Ministry to Single Parents and !eir Kids” (n.d.).

Chapter 12

Married Adult Educational Ministry

Chapter Description

!is chapter highlights the need for leadership in the married adult education program of the church. Principles of leadership and leadership team’s ideas are considered. Programs where married people can get involved are discussed.

Learning Outcomes

!e student should be able to accomplish the following:

1. Investigate the leadership qualities that you need to develop

2. Improve leadership team ideas you need to as leader.

3. Improvise the marriage education that you can use in your ministry.

4. Innovate married adults mission ministry.

5. Integrate contextualized social ministry ideas for your church.

6. Implement a marriage enrichment seminar in a local church (optional)

Introduction

Christian education in general may be perceived by many as simply Sunday school. And Sunday school may be perceived by many as for children only. Some adult’s thought they may not need Sunday school as a er all but why include married adult educational ministry.

Marriage education, mission projects’ and social ministries will the focus of this chapter.

Adult Leadership

While the demographic of adults in our churches varies, the need for

leadership remain constant. To aid in money, I have arranged some of Tim Cleary’s ideas under the acronym LEADERSHIP. 1

LOVE…You must show it! John 13:34—35. It is the remarkable di$erence of the Christian ministry, a #rst and foremost requirement of leadership. Remember—those who need it the most are usually the hardest to love. Love must be unconditional and continuous. It can be an agape love that God himself demonstrated in Romans 5:8.

EXCITEMENT…You must give it! Romans 12:11. !is is the “extra” of Christian leadership. Everyone is looking for a “high,” and you can give it. Why not be excited about the only real answer to life’s needs, to its pressures and problems. Excitement can be contagious. Leaders with enthusiasm beget learners that will have excitement in life and learning.

ATTITUDES…You can shape them! Philippians 4:7—8; Matthew 12:33—35. Attitude re&ectshow you relate to your total life and ministry: the authorit’esover you, those you have authority over, look whether you at the “pluses” instead of the “minuses”. Your attitude towards your own life, the needs, and problems of others will bear truth in your followers having right attitudes in life and ministry.

DECISIONS… You must make them! 1 Kings 18:21; Joshua 24:15 You can be destroyed in ministry if you do not learn how to make decisions and solve problems. Get the mind of God. Seek counsel, make decisions and move forward. You won’t always be right but you will be moving! Keep in mind that even when we make mistakes, God is faithful to pick us up and place us again on the right path.

EXAMPLE… You have to live it! Philippians 3:17. You are being watched as a Christian leader. Your greatest responsibility is to display godliness. !is happen’s not only in the pulpit or in the classroom, but in the everydayness of living. It is seen in your love, joy, peace, patience, kindness, unconditional love, your servant hood, forgiveness, counseling, and lifestyle. Galatians 5:22.

RESPONSIBILITY… You accept it! Luke 14:28. It is not always easy to do— sometimes you want to run from it! But you are responsible to those you lead, to those who have given you leadership, and to God. It is pressure—but it won’t break you! It will make you! Accepting responsibility gives great dividends, rewards. Depend on the empowering presence of the Holy Spirit in your life. Stop working hard: work smart, and leave the results to God.

STABILITY… You have to develop it! James 1:5—8; Philippians 3:13. !is is the maturity needed for an e$ective and lasting ministry. It is avoiding extremes, maintaining your ministry. It is learning from your experience and the counsel

Adult Educational Ministry | 163 of others, developing patience and consistency. It is sticking with the job until it is done. !is is what we call tenacity. Filipinos have this virtue, it just need to be chaneled in God’s directions Tiyaga hanggang matapos.

HELP… You are to provide it! Luke 10:29–37 !e Christian leader must be available, willing, and responsive. It is becoming a servant, willing to minister to others. (Matthew 20:25—28) It is the constant opportunity of ministry and about the time you get some “on track”, along come others who need help. !is is why you are needed! We are servant leaders just like our Master Teacher Jesus. Model servant leadership and reap in the near future more servant leaders on your organization.

INTEREST… You can maintain it! Galatians 6:7—10 this is one of the danger points in ministry. At the start, excitement is full, on the middle year it becomes a routine. Eventually, this is the beginning of “burn out.” You will have the loss of leadership—when you are no longer “interested” in others, their needs, problems, decisions. Stay interested by learning to listen, to identify, to be involved. Keep abreast of what is happening in your area, the trends, the needs, and each individual. !ere is no reason to be “bored” when you keep renewing your mind to the much newness in life and ministry.

PURPOSE… You had better hit it! John 12:27; 1 Corinthians 9:26. Why are you doing what you are doing? What is the goal? As Christian leaders, our purpose is clear (or it should be!) (Acts 1:8). It is to communicate and apply the message of the gospel— the Good News. (Romans 1:16—17) It is to let this world know that Jesus Christ makes “the di$erence” (2 Corinthians 5:17). He o$ers forgiveness, freedom from guilt, a new beginning, a new self-image, change. It is through what Jesus Christ did on the cross (1 Corinthians 1:17—31)

!e Christian ministry needs leadership! It is the key to the church and to our ministry. We are called not only to be leader—but to reproduce leaders. (2 Timothy 2:2; Ephesians 4:12–13). It is tough to give leadership, but it is tougher to do everything just because we fail to lead e$ectively. Take a good look at your leadership image. Change if needed through God’s power and grace and not through our own. He will be our strength! Philippians 4:13.

Leadership Team Ideas

Leaders need some help in creating ideas in how to motivate, mobilize and multiply adults in the ministry. Below are some leadership team ideas for all kinds of adults; whether single, married or seniors.

Assign every leader a prayer and accountability partner. In this way, adults will have support and a partner. Mix teams with various social status.

Bond the adult’s team leaders. Bonding time is needed not just for married adults but also for singles and older folks. Closer relationship breeds excitement in working together.

Conduct a quarterly information survey of leadership or people’s needs. Changes happen, so keep your compilation for future reference.

Develop a mission statement; check back to see if you are achieving it.

Encourage reading of leadership materials. !is can be done together and discussed in regular meetings. Get feedback and respect the adult opinions and contributions.

Foster awareness in your church by constant communication of what you are doing well vs. what is wrong in the ministry. Magnify feats rather than failures.

Go for a leadership retreat even if only for a day. Adult’s hectic schedule can accommodate a day but not more than that. Make it a quality day.

Have a leadership recognition blowout. Boost the moral of your leadership team. Honor them with a special event such as surprise party, formal banquet or just a churchwide fellowship.

Involve married and singles from outside your ministry to help teach, direct, provide ministry, training, etc. Engaged adults are happier and become less selfabsorbed.

Journal and subscribe to leadership newsletters. Communication is vital for members and leaders alike. Take time to write and circulate communication.

Keep regular leadership meetings with agenda and goals to be accomplished weekly/month or quarterly. Regularity keeps adults on track in their personal schedule.

Launch and publish leadership achievements in church publications/website. Surprise them with your technological expertise.

Married Adult Educational Ministry | 165

Meet with your leaders for lunch or co$ee, at their workplace, etc. Provide dinner at your home for your leaders if possible.

Nurture personhood. Leadership team nurturing includes who they are not just they do. Leadership qualities and virtues needs to be in the curriculum of our training.

O$er copies of leadership articles or forwarded emails. Provide an accomplishment/ concerns at regular leadership meetings.

Publicize your ministry and people. Put pictures of the leadership team on the bulletin boards/website so that the church will know who they are; include phone numbers/email. Place their ministry responsibilities beside their pictures.

Quell stagnation. Bring in a consultant in to help in areas of non-growth or when having di%culty or transition periods. !e best way to stop stagnation is to be alert to plateau phases of ministry. Do something to prevent stagnation and eventualy death of ministry.

Request all leaders to share their personal needs and concerns and those of their groups with one another regularly. In this way, we promote brotherhood and sisterhood among the team.

Sponsor a leadership award. !is can be done in various setting and season. !is can be done also with various themes and times. Use creative ways in presenting awards.

Take your leaders to other churches to see how other ministries are doing, Take time to get to know them, even doing some events/training together.

Utilize leader’s testimonies in large (Sunday morning) or small groups (fellowship). Victories in the ministry motivate. Mistakes in the ministry are lessons in life.

Visit with the pastor to express a word of appreciation about your ministry. Or request the pastor to a%rm from the pulpit the team you are leading.

Write personal notes to your leaders to encourage them. !ere are special e$ects of written words that are not quite present in texting or emails. A nice card will be appreciated. Surprise leaders using old fashioned snail-mail.

X-pose your team to national or regional training events. Meeting other leaders with the same struggles and challenges can be a catalyst for change in their perspective of leadership.

Yes to goals reached. Stir leadership to set short term goals. Watch for when they are achieved, celebrate and set more SMART goals.

Zealously pass the leadership. Provide your leadership team diverse opportunities in the ministries. Pass the baton to the next leader when needed and at the right time.2

Married Ministries

Leadership is important. Ministry successes and failures mirrore leadership. I will introduce a few ministries that married couples can get involved and lead on top of the traditional programs. !ree ministry programs will be introduced; 1) Marriage Education; 2) Men and Women on Mission, and 3) Social Ministries.

Marriage Education

!e oldest social and economic institution is marriage. !is is far older than religion or government. One responsibly of the married couple is to be faithful to one another and live in harmony with each other. Another is to raise the children they have brought into the world.

Many are becoming economically ruined. Some feel that they have lost their place and identity in their communities. However, family is still the most important social security system and economic safety net. And it is still the only way to be reasonably sure that you can take part in guiding your children through childhood to adulthood. One general convention resolution recently said: “All congregations are urged to support and develop ways to encourage and maintain healthy marriages, including marriage retreats such as Marriage Encounter.”3

Marriage education is a Stateside program that I came across while researching for this book which I hope we can learn from. It is the provision of information designed to help individuals and couples achieve long-lasting, happy, and successful marriages. It aims to impart knowledge and attitudes and teach the skills and behaviors needed to have successful intimate relationships. !is is not a structured academic program. Classes, and workshops for couples and individuals are o$ered on a voluntary basis in the community, churches, campuses, and

Married Adult Educational

| 167 schools. !is approach is preventive and generally addresses relationship choices and challenges before problems become entrenched and destructive.4

Marriage Education programs are generally o$ered in a group format. !e program employs a variety of teaching methods, and programs typically include a mixture of didactic (lecture) material and experiential exercises designed to teach speci#c communication and other relationship skills.5 John Crouch o$er the summary below.

• Training in communication, listening, understanding, follow-through, cooperation, and commitment

• Classes, not therapy

• Teaches skills, attitudes, behaviors

• Does not diagnose or treat individual disorders or dysfunctions

• Couples don’t share private details with other couples (except mentors) – NOT group therapy

• Developed by mental health experts, delivered by trained lay people or professionals.

• Programs come in many specialized varieties: for various religious groups, demographic & ethnic groups, military, and various life situations.

• But all programs teach same secular skills, based on same secular research

• Basically skills-based, but o en has something about WHY marriage is important, WHY avoid divorce, WHAT is commitment, what is LOVE.6

De Maria says, “People are happiest in stable, ful#lling marriages,” and if people need help in having marriages like that, well, she and other educators can help teach the skills to bolster relationships.” Frank Furstenberg, further reinforced marriage education, “People are responding to the prospect of marriage . . . with a great deal of uncertainty, and that uncertainty is well-founded. It is not based on a shi away from family or marriage, but a feeling that people don’t have what it takes to make a successful marriage. And that’s because the standard of success has risen. We want marriages to be gratifying and satisfying and intimate.”7 De Maria further says, “ !e Marriage Movement has made people much more likely to talk about marriage, and that’s a good thing,” . . . “We are making marriage more of a public issue. If we strengthen marriage, we strengthen families. Divorce just doesn’t #x things the way people think.”8 Marriage enrichment is the call of the

hour. Julia Malaco$ o$ers the following as good bonding activities for couples to do together:

Adventuring

Antiquing

Art Appreciation

Baking

Ballroom Dancing

Birdwatching

Blogging

Book Club

Bowling

Camping

Classes and Workshops

Coaching

Cooking

Cra ing

Crossword Puzzles

Cycling

Food

Foraging

Game Nights

Gardening

Hiking

Home Projects

Hosting Dinner Parties

Intramural Sports

Kayaking or Canoeing

Learning a New Language

Learning to Play An Instrument

Massage

Meditation

Music Festivals

Mystery Date Nights

Photography

Raising a Dog

Raising Kids

Road Trips

Rock Climbing

Running

Sailing

Scrapbooking

Scuba Diving

Self-Care

Sex

Skiing

Starting a Side Business

Tennis

Travel

Video Games

Volunteering9

Men and Women of Missions

!e mission of adult ministries is to prepare, challenge, and inspire women and men to a life of Christian discipleship and missions. !e goal is for every adult to become a full and ful#lled disciple of Jesus Christ, and that each person will have a passion for Christian service, whether it is across the street or around the globe.

Spiritual growth is the goal of ministry this could clari#ed. Have the desire for excellence in the ministry of the Word. !is will lead to encourage one another to continue to grow spiritually. It can be done by regular study of the Word in an individual and personal way and also in a formal, organized way.

Men’s Ministry exists to equip men for godly living and global impact. we are to “present every man perfect in Christ Jesus” (Colossians 1:28) through discipleship strategies designed speci#cally for men. Men need to live out the Great Commission through local and global mission opportunities. Sharing the gospel and serving others is viewed as normative outcomes of spiritual maturity. Men strive to challenge one another and build healthy masculine relationships through strategic events during the year.10

Women’s Ministry reaches women for Christ and encourages them be changed like Christ. To facilitate this transformation, they can engage in oneon-one mentoring and encouragement ministries. !e Great Commission (Matthew 28:18–20), can be the rallying point of their journey of connection and transformation for women locally, regionally, and internationally. !e words “tell, teach, love, and grow” provide direction for Women’s Ministry by encouraging women to share sharing the gospel of Christ at home and abroad.11

!e Philippines in particular and Asia at large experience calamities on a regular basis. !e need to respond to these calamities can be overwhelming. However, if each one helps one another, the task will not be too tremendous. We can do it far and nearby. Today many people are doing social ministries in their own backyards, and you can, too! God is inspiring more and more communities and churches to begin their own consistent acts of service. Some of the social services we can provide are:

Economic Needs Projects

• Clothes Closet: start as early as you can before disaster comes. Collect some clothes for needy members so they are available when needed.

• Deliver Lunches to the Homeless: Street people are everywhere. !e church can provide for this need.

• Food Pantry Outreach: Collect imperishable groceries. A can a Sunday per person can make a di$erence. Members can hiring non-pershiable to Church on a regular basis to provide for needs as they are

• Free Yard Sale: Do this and invite people to come especially those who are in the poor community.

• Garden Ministry: Help in digging and planting for the community and older people.

• Job Fair: Sponsor or get involved in a job fair for new graduates and jobless.

• Job Training: Solicit the help of church members who have expertise and set up job-training.

• Money Management: Conduct a seminar-workshop on how to make a budget, save money, and invest savings. Teach how to get out of debt and live a debtfree lifestyle.

Construction Projects

• Manpower for housing: Volunteer to help construct housing. Recruit and organize professional constructors.

• Materials for construction: Solicit from constructor stores or save up money to buy materials.

• Meals or snacks for workers: recruit cooks. Solicit food supplies and involve youth on distribution.

• Money for specialized labor: Raise-funds for specialized labor if professionals are not available.

Children’s Projects

• Collect school supplies for needy children: Summer months are the best for this project. Approach bookstores and ask if they want to get involve.

• Conduct a VBS: Reach out to those who are far from the church vicinity and conduct VBS. As much as possible provide free snacks and materials if the church is able. Get volunteers to teach in a remote place.12

Conclusion

Married men and women may continue to creatively serve God through the church and community. Opportunities to serve help them model e$ective faith formation for their children.

Married adults are able to contribute to a high standard of ministry as they model this type of obedience and service to their children. !ey can instill godly priorities in their ministry as they motivate others to follow the footsteps of Christ. Married adults have the advantage of creativity when it comes to solving problems for they are problem solvers in their home #rst. !e ministry that they do in their family can be carried over to the ministry of the church as well as ministry to the community. With proper guidance and training, married adults can be the present and future leaders of the church to carry out the Great Commission.

!e church’s ministry to married adults builds marriages and helps to stabilize the building block of society, which is the family. !is ministry helps to build relationships not just within the family unit but with other families as well. !rough this ministry, the church can be there to provide support and encouragement to those married adults who are struggling and facing di%cult times with the hope only found in Christ Jesus.

1 Tim Cleary, Single Adult Ministry Solution (Lifeway Christian Resources, 2002), accessed November 3, 2023, http://archive.org/details/ singleadultminis0000timc.

2 Ibid.

3 John Crouch, “Marriage Support and the Church’s Mission: Marriage Education Programs and Resources,” #e Family Law News Blog, last modi#ed February 19, 2012, accessed November 3, 2023, https://familylaw.typepad. com/family_law_news/2012/02/marriage-education-programs-and-resources. html.

4 “ !e New Kid on the Block: What Is Marriage Education and Does It Work?,” Center for Law and Social Policy Brief No. 7, no. 2 (July 2015), accessed November 3, 2023, https://vawnet.org/material/new-kid-block-what-marriageeducation-and-does-it-work.

5 Ibid.

6 Crouch, “Marriage Support and the Church’s Mission.”

7 Ibid.

8 Coalition for Marriage, Family and Couples Education, Institute for American Values, and University of Chicago, eds., #e Marriage Movement: A Statement of Principles (New York: Institute for American Values, 2000).

9 Julia Malaco$, “ !e 50 Best Bonding Activities for Married Couples,” Best Life, last modi#ed November 1, 2017, accessed November 3, 2023, https:// bestlifeonline.com/bonding-activities-married-couples/.

10 Model from “Men,” First Baptist Hendersonville, accessed November 3, 2023, https://+chville.com/men/.

11 Model from “Ladies,” First Baptist Hendersonville, accessed November 3, 2023, https://+chville.com/ladies/.

12 “Baptists on Mission - Local Ideas/ ServeNC,” accessed November 3, 2023, https://baptistsonmission.org/mission-projects/local-ideas-servenc.

Chapter 13

Senior Adults Educational Ministry

Chapter Description

In this chapter learners investigate the shi ing dynamics of today’s older adult and the consequences of ministry in the areas of recreation and wellness. !is chapter includes potential outreach and ministry opportunities for active elderly persons as well as possible initiatives in ministry with the elderly.

Learning Outcomes

1. Discuss the biblical basis of senior adult ministry.

2. Describe characteristics of senior adults in current’s society.

3. Develop a holistic philosophy of recreation and wellness as related to senior adults.

4. Discuss how active senior adults can be involved in the mission and other ministry related tasks of the church and community.

5. Describe SENIOR ministry in your church.

6. Asses from the list of activities what your church needs to set up and list your top ten activities based on your goals for senior adult ministry.

Introduction

Discipling to senior adults is an important ministry. Senior adults have so much to o$er children, youth, and the church as a whole. !eir knowledge and wisdom are indispensable. !is is a time in their lives when they have the freedom to serve others with joy. !is is also a time for the church to show love and care to these people who have worked hard for the society and the Lord throughout their lives. Let’s begin to understand this type of ministry by reviewing the Biblical basis for senior adult ministry.

Biblical Basis for Senior Adult Ministry

One elderly gentleman said that it’s not the length of years that matters but the quality of life. “Our days may come to seventy years, or eighty, if our strength endures; yet the best of them are but trouble and sorrow, for they quickly pass, and we &y away . . . Teach us to number our days,which we may gain a heart of wisdom” (Psalm 90:10&12 NIV).

God takes care of His children, his older children. “I have been young, and now am old, yet I have not seen the righteous forsaken or their children begging for bread” (Psalm 37:25).

Listen to the prayer of an elderly personal: “Do not cast me o$ in the time of old age; do not forsake me when my strength is spent” (Psalm 71:9). !is is a constant plea we heard, God listens to their prayers.

Elderly can have goals. One is the proclamation of God’s might to the next generation. “So even to old age and gray hairs, O God, do not forsake me, until I proclaim your might to all the generations to come” (Psalm 71:18).

Gray hair is a crown of glory and the beauty of old age. “Gray hair is a crown of glory; it is gained in a righteous life” (Proverbs 16:31). “ !e glory of youth is their strength, but the beauty of the aged is their gray hair” (Proverbs 20:29).

A warning to the foolish old king: “Better is a poor but wise youth than an old but foolish king, who will no longer take advice” (Ecclesiastes 4:13).

A comforting passage from God to the elderly: “Listen to me, O house of Jacob . . . even to your old age I am he, even when you turn gray I will carry you. I have made, and I will bear; I will carry and will save” (Isaiah 46:3a,4).

An exhortation for us, “Do not speak harshly to an older man, but speak to him as to a father . . . . to older women as mothers” (1 Timothy 5:1). In return, “Tell the older men to be temperate, serious, prudent, and sound in faith, in love, and in endurance. Likewise, tell the older women to be reverent in behavior, not to be slanderers or slaves to drink; they are to teach what is good” (Titus 2:2–3).

Older adults must live the Christian life in such a way as to glorify Christ and help other generations who are coming along the road of life. Walking alongside, teaching, encouraging, praying for and coaching others allows older adults to share the wisdom that comes only through having walked and come through the mountains and valleys in one’s spiritual journey.

In the Great Commission, the marching orders of every church ministry must be based on the command to make, mature, and multiply devoted disciples of Christ. (Matthew 28:19–20)

Make disciples. If evangelism is central to what you do in senior adult ministry, more times than not, the other things will follow. Avoid assumptions that just because someone is at least a certain age and that they “show up” at church, they are believers.

Mature believers. Emphasize the lifelong journey of spiritual transformation for all believers of all ages and all life stages. Make sure every senior adult is plugged into a Sunday school class or other open, ongoing Bible study group.

Multiply leaders and expand ministries. Work at growing missionaries instead of members. !ink of ways to send senior adults out in service. Find a balance between ministry to church members and ministry beyond the church walls.1

Senior Adults Today

One report ranks the social and economic well-being of elders in 91 countries, with Sweden coming out on top and Afghanistan at the bottom. It re&ects what advocates for the old have been warning, with increasing urgency, for years: Nations are simply not working quickly enough to cope with a population graying faster than ever before. By the year 2050, for the #rst time in history, seniors over the age of 60 will outnumber children under the age of 15.!e world is not yet ready for the aging population.2

I was on my sabbatical leave (October 2013) when I read this news. Ministry to the elderly has never been more vital in the church. While on Sabbatical, I was involved with the elderly in a nursing home which opened my eyes to how can I prepare aging people in the Philippines including myself in the near future. !e following tips are for us all:

Be blessed. In Asian cultures, it is expected that family members care for their elderly, usually in the home of one or more of the adult children. However, in North America, Western Europe, and Australia, adults cherish their independence and dread burdening other generations.3

Be vigilant regarding discrimination. Ageism is a type of discrimination that involves prejudice against people based upon their age. Similar to racism and sexism, ageism involves holding negative stereotypes about people of di$erent

ages. !e term ageism was #rst used by gerontologist Robert N. Butler to describe discrimination against older adults. Today, the term is o en applied to any type of age-based discrimination, whether it involves prejudice against children, teenagers, adults, or senior-citizens.4

Be aware of Senior’s and spirituality. !e ability to age well includes being able to focus on the spiritual challenges of ageing. Traditional practices begn early in life for many older people can become lifelong rituals. Religious beliefs, the traditional prayers, scriptural passages, and sacramental practices they absorbed earlier in life are still powerful enough to address their spiritual needs. !eir rich theological journey can inspire others. It can also be the source of their comfort and encouragement to continue their spiritual journey up to and beyond their death.5

Be alert. Watch out for serving seniors and energetic elderly. Senior adults like retrees who are still strong and productive can be e$ective evangelist’s, educator’s and mentor’s to the younger generation and to their peers. Employ them as emeritus in your school or volunteer missionaries to other countries. Can serve as consultant and fund raisers. Especially those who had great positions in their previous ministry and employments.

Be informed. Elderly who were generous in their younger lives were blessed by God in many ways. So don’t be surprised if they will still be the biggest #nancial supporter’s of your church. Single seniors who do not have children or close relatives are o en generous donors when they pass away. Prayerful seniors are your greatest prayer warriors of the ministry. !ey have the luxury of time that they can spend in bringing ministry needs and petitions to the Lord. As men and women become older, the more they become contemplative and can be the best counselor’s for the younger ones. Expand their rich experience and therefore education when asking for advice or opinions.

Steps to Older Adult Ministry

Starting a senior adult ministry in the church and community will take careful prayer and planning in order to insure the success of the ministry. Richard H. Gentzier, Jr. suggests the steps below:

Step 1 Ask the church blessing in starting this ministry. Solicit their support.

Step 2 Begin with a task force of six to eight older adults. Develop a purpose statement. Include an intentional focus on the key areas of fellowship, Christian faith formation, outreach, and service for and with older adults.

Step 3 Conduct a survey of older adults in your church. Learn how many people #t in this age category, their family and marital status, common concerns/needs, interests, and talents. Use this information to help create a shared vision within the team for intentional ministry with older adults.

Step 4 Develop a demographic and a service analysis of your community. Investigate the needs of older adults in your community and what services are available for them. Usually such information is available at the local barangay or city hall.

Step 5 Establish two high-visibility events targeted to older adults, both inside and outside the church. A high-visibility event is a church-sponsored activity to which members feel comfortable inviting their friends.

Step 6 Facilitate a survey of needs. Survey the people who attend the event to learn about their interests. !en plan a year’s activities based on these needs and your stated purpose.

Step 7 Get seniors involved. Invite them to your planning and programming. Involve those who are interested and have experience in leadership positions.6

S.E.N.I.O.R.S. Ministry

Review your church ministry. Is your ministry reaching all your older adults? Here are a few suggestions for an intentional S.E.N.I.O.R.S. ministry adapted from Meredith Rose:

S: Spirituality

Provide: Bible study groups, prayer groups, small group studies, christian education classes, retreats, spiritual journaling, healing services, and special worship services

E: Enrichment

Provide: Learning opportunities and classroom seminars on topics of interest (e.g., health care, fnances, advance directives, elder law, computers and the internet, and life review, etc.)

N: Nutrition/Fitness

Start: Congregational Health Ministries

Provide: Volunteer nurse, low impact aerobics and other forms of exercise classes. Include classes in food preparation and health education for the elderly.

I: Intergenerational

Invite: All ages to participate in programs, events, worship, and learning. invite older adults to serve as mentors and tutors and invite children and youth to visit home-bound members

O: Outreach

Provide: Opportunities for mission and evangelism outreach such as the volunteers in mission program, short or long term mission experiences (both nationally and globally)

R: Recreation

Provide: Games, fellowship meals, travel events, and #eld trips invite: Participation in various activities, such as: gol#ng, #shing, tennis, swimming, arts and cra s, and quilting, etc.

S: Service

Provide: Transportation, meals, support groups, home chore service, home maintenance & minor home repair service, and medical and dental care.7

More Programs for Senior Adults

As you plan for intentional older adult ministry, keep in mind that each older adult is an individual. One ministry idea won’t meet all needs. Be sure to identify needs and plan your ministry accordingly. Brainstorm with their children and grandchildren to think of more ideas. !is is a good exercise in thinking of others. Advertise your older adult ministry in the Senior Citizen Center, local restaurants, and other places where older adults congregate. Listed below are ministry ideas with older adults.

Adult Day Services - Develop a one-day or several-days a week adult day care at your church for older adults who need specialized care.

Annual Older Adult Picnic- Invite older adults from your church and community to participate in a summer picnic. Provide entertainment and games.

Care-giving - Older adults provide direct care for people having di%culty with activities of daily living such as walking, dressing, getting to/from bed, going shopping, and preparing meals.

Senior Adults Educational Ministry | 179

Celebrations- O$er to organize a holiday event. Conduct a special party for Easter, !anksgiving, Christmas, someone’s anniversary, or another special day. Check with the activities director for approval or to see whether there is a speci#c need.

Children of Aging Parents (COAP) - Provide support, networking opportunities, and resource information for adult children of aging parents. Companion Services: Older adults escort other older adults for visits to the doctor, dentist, pharmacy, grocery store, etc., helping them along the way.

Exercise and Fitness Classes - Older adults participate in “low impact” aerobics classes. Walk together in the park or join in some tai chi or other form of exercise designed for older adults.

Field Trips - Older adults take educational and informational, recreational, mission study, or work mission trips.

Foster Grandparents - Older adults share their lives with children and youth who have few or no extended family members living in the community.

Game Day - Once a week or monthly, hold a game day for older adults (include games that involve mental stimulation).

Helping Hands - Older adults maintain a church food and clothing pantry.

Home Maintenance and Minor Repair- Older adults with skills help others by painting, changing light bulbs, mowing lawns, home chores, carpentry, etc.

Homebound Sunday School Class and Worship- Homebound class members participate in Sunday school and worship by use of a speaker phone.

House Sharing - Older adults share housing with college students in exchange for chore service, minor home repair, cooking, and laundry, etc.

Intergenerational Retreat - Invite older adults and youth to participate in a retreat together. Make plan for games, meals, Bible study, and sharing.

Kitchen Band - Invite older adults to make musical instruments from household and other common materials. Play at nursing homes (and other long-term health care settings), retirement communities, church functions, etc.

Latch Key Kid Ministry - Older adults provide an a er school program, including tutoring and mentoring opportunities for children.

Library: Resources on Aging Issues - Place in your church library older adult reading material, including audio and large print books.

Life Review - Older adults participate in life review and reminiscence classes.

Living History - Older adults share their life journey and faith story on tape (video and/or audio), in writing, and orally in worship and Sunday school class.

Lunch Partners - Invite older adults to eat a meal once a week with a homebound member in his/her home.

Marriage Enrichment - Older married couples lead and participate in marriage enrichment programs (both intragenerational and intergenerational).

Meals - Older adults provide meals for the homebound or those following hospitalization, participate in Meals-on-Wheels, group meal programs, etc.

Mentoring - Invite older adults to serve as mentors for children, youth, and other adults (e.g., youth during con#rmation and new church members).

Multigenerational Study Groups - Invite children, youth, and adults to study and learn together. !is might include Bible topics and/or current events.

Nursing Home Sunday school Class - Invite older adults to participate in a Sunday school class in nursing homes and Assisted Living settings.

Nursing Home VBS - Invite older adults to lead Vacation Bible School for residents in nursing homes and in Assisted Living settings.

Nursing Home Celebrations - Ask a sta$ member for names of residents who may not see family for their birthdays or holidays. Bring them a gi , or send a card on their birthday.

Older Adult Choir- Invite older adults to form a choir. Sing at church, nursing homes, retirement communities, and for the homebound. Plan special events such as Christmas caroling throughout the community.

Older Adult Newsletter - Create a newsletter especially for the older adults in your congregation. Invite older adults to submit articles, and include announcements about meetings and events. Make sure the lay-out and print is elderly-friendly.

Organize Musicals - With singing and/or instrumental music. You might talk to the activities director and schedule your concert on the activities calendar so other residents can come. If your children take music lessons, ask their teacher to consider a recital at a retirement home. You’ll have an appreciative audience, and your young musicians will build con#dence and performance skills.

Prime timers- Older adults volunteer in an “elderhostel-type,” mission program, including faith development and faith sharing (a program of the General Board of Global Ministries).

Recognition Service and Dinner- !e congregation sponsors a special dinner, worship service, or other celebration to honor the faith, wisdom, ministry and service of older adults.

Ritual for Older Adults Moving from their Homes - Older adults visit with others moving from their home to long-term health care facilities. Share in prayer, scripture, song, Holy Communion, and words of remembrance and thanksgiving for the years spent in the home. Follow up in their new home.

Senior Bulletin Board - Place a large bulletin board in a strategic location where older adults congregate in the church. Post announcements about events, job opportunities, and photos of recent activities and events on the bulletin board.

Senior Devotional Booklet - Invite older adults to compile a devotional book of scripture readings, meditations and prayers for congregational use.

Senior Yearbook - Invite older adults to create an annual yearbook, including photos and pictures of activities throughout the year.

Short Term Mission Service - Older adults participate in short-term mission projects

Social Media - Start a blog, Facebook page, or other social networking activity with older adults.

Sunday A ernoon Worship for the Homebound - Monthly, quarterly, or twice a year, conduct a special Sunday a ernoon worship service (include the Lord Supper) for homebound members in the church sanctuary.

Telephone Reassurance - Older adults make daily telephone calls to others.

Visitation Ministry - Older adults visit other older adults who are homebound, lonely, hospitalized, institutionalized, and dying.

Weekday Bible Study - Invite older adults in your church and from your community to participate in a weekday Bible Study (include refreshments, joys and concerns, singing and prayers).

Writing Letters and Sending Cards - Older adults write personal letters and send birthday, anniversary, and special remembrance cards to others. Find pen-pals for them.8

Retirement

Retirement readiness makes senior adults #nd meaning in their second part of life – from working to other retirement related activities. !ere are two major activities to pay attention to in order to have meaningful years.

Healthy Eating

Developing healthy eating habits is easy. Here are our guidelines for building a healthy diet through eating NUTRITIOUS food.

Nourish with a Variety of Foods

Colorful foods are nutritious, so eat a variety of them. Eating a wide assortment of foods helps ensure that you get all of the disease-#ghting potential that foods o$er.

Understand Portions

Learn the basic calorie content of what you usually eat. A cup of rice with vegetables, #sh and fruit can be enough for 500 calories per meal. Unless you are super tall in which case you can; add more.

Take Plenty of Produce

Aim for 2) cups of vegetables and 2 cups of fruit a day, for a 2,000-calorie diet. If you consume more calories, then aim for more; if you eat fewer than 2,000 calories, you can eat less. Include green, orange, red, blue/purple and yellow produce.

Regulate Re ned Sugar

Limit foods and drinks with added sugar, such as soda and candy. !ese are sources of empty calories that contribute to weight gain. Many sugary foods are also high in fat, so they’re even more calorie-dense.

Include Whole Grains but with Cautions

Filipino foods are rich in whole grains. However, be vigilant that you do not consume more than what you need. Avoid getting in the habit of eating extra or unlimited rice. Diabetes is rampant among Asians due to our unlimited rice consumptions.

Turn Away from Trans Fats

Trans fats are supplied by partially hydrogenated vegetable oils used in fast foods. Trans fats raise LDL (“bad”) cholesterol and also reduce HDL (“good”) cholesterol. Realistically, we may not totally turn away from trans fats, but we can occasionally use them sparingly.

Observe Limits on Animal Fat

Saturated fats, especially from red meat and processed meat, boost LDL (“bad”) cholesterol; limit those. Take advantage of the #sh available in our country. Replace pork with chicken, and avoid beef which that stays in your system for a long time. Tofu is a healthy protein/meat substitute.

Use Food Over Supplements

Supplements cannot substitute for a healthy diet, which supplies countless other potentially bene#cial compounds besides vitamins and minerals. Foods supply “synergy” that many nutrients require to be e%ciently used in the body.

Slash Liquid Calories.

Soda and fruit juices are high in calories. Elect to eat your fruits rather than drink them in the form of commercially package items. Choose whole fruits over juice for more #ber.9

Enriching Exercise

To achieve a healthy life is to have a healthy weight, controlled illness, and an optimum strength. Exercise has many bene#ts that make a person healthy and strong. So just ENRICH life through:

Exercise for healthy body

By burning more calories than you take in, you can reduce body fat, giving you a healthier body composition. Losing body fat can make you look and feel better. It can reduce your risk of obesity. Maintaining a healthy body weight eases pressure on your bones and joints, which can help prevent conditions such as arthritis.

Nurture wellness and better sleep

A good night’s sleep helps maintain your physical and mental health. Moderate exercise at least three hours before bedtime can help you relax and sleep better at night. Some are in the habit of taking short, relaxed walks a er dinner.

However, do remember that some rest is needed a er eating to allow the digestive system to “concentrate” on digesting the food taken in earlier.

Relieve stress

All may have stress. Worry can be stressful. Exercise in almost any form can act as a stress reliever. Distract yourself from daily worries through active exercise. Walk out your worries. Exercise stimulates the production of endorphins, neurotransmitters that produce feelings of well-being, provide for “natural” pain relief, and help you relax.

Increase immune system

Exercise enhances your cardiovascular and respiratory health, and helps reduce risk of related diseases. !e cardiovascular system refers to the blood circulation through the heart and blood vessels. Each beat of the heart releases blood that &ows through the intricate web of veins and blood vessels in the body.

Combat Depression

Exercise #ghts depression by activating the neurotransmitters (chemicals used by your nerve cells to communicate with one another) associated with avoiding depression. !ose neurotransmitters are serotonin and norepinephrine. !e levels of those neurotransmitters and their balance with each other play a role in how you react to daily events. When you experience depression, the level of serotonin, norepinephrine, or both may be out of sync. Exercise may help synchronize those brain chemicals.

Have a healthier mind

Exercise boosts self-esteem and promotes psychological bene#ts, too. If you look and feel better about yourself, you’ll be more con#dent and have greater self-e%cacy. When you exercise regularly, younincrease the chanses that you might also live more years independently and with a better quality of life.

Conclusion

We acknowledge that the majority of the contents are more Western in nature. However, the items mentioned above can be contextualized and changed to meet the demands of our rapidly rising senior adult population. We don’t have many nursing homes right now, but we will in the near future. We still want our

seniors to live with us, but we don’t know if the future generation will feel the same way. Simply make use of the large assortment of acceptable ideas and be blessed with opportunities and encouragement to build your senior adult educational ministry.

1 “Belinda Jolley,” Sunday School Leaders, n.d., accessed November 3, 2023, https://www.sundayschoolleader.com/author/belinda-jolley/.

2 Kristen Gelineava and Associated Press, “Global Study: World Not Ready for Aging Population | AP News,” last modi#ed October 1, 2013, accessed November 3, 2023, https://apnews.com/article/96673+96c7645e2b2017cc4c67069d5.

3 Kathleen Stassen Berger, !e Developing Person through the Life Span, Eleventh edition. (New York, N.Y: Worth Publishers, 2019).

4 Kendra Cherry, “What Is Ageism?,” Verywell Mind, last modi#ed May 2, 2022, accessed November 3, 2023, https://www.verywellmind.com/what-isageism-2794817.

5 Stephen Ames, Finding the Way: A !eology of Ageing (Benetas, 2012), accessed November 3, 2023, https://hdl.handle.net/20.500.13057/2194.

6 Richard H. Gentzler, Jr., Designing an Older Adult Ministry (Nashville, Tenn: Discipleship Resources, 1999).

7 Meredith Rose, “Let’s Finish Well: Country Fellowship Church’s Passion for Senior Adult Ministry,” Texas Baptists, last modi#ed March 3, 2020, accessed November 3, 2023, https://www.texasbaptists.org/article/lets-#nish-well-countryfellowship-churchs-passion-for-senior-adult-ministry.

8 Adapted from Richard H. Gentzler Jr., !e Graying of the Church: A Leader’s Guide for Older-Adult Ministry in the United Methodist Church, Later Printing edition. (Discipleship Resources, 2004); “48 Older Adult Ministry Ideas,” Discipleship Ministries, accessed November 3, 2023, https://www.umcdiscipleship. org/resources/48-older-adult-ministry-ideas; Daniel, “Twelve Ways to Minister to the Elderly | !e Doorposts Blog,” March 8, 2012, accessed November 3, 2023, https://www.doorposts.com/blog/2012/03/08/twelve-ways-to-minister-to-theelderly/.

9 Berkeley Wellness, “14 Keys to a Healthy Diet,” n.d., https://personal.tcu. edu/msawey/lab05_article.pdf.

Chapter 14

Family Educational Ministry

Chapter Description

!is chapter focuses on the scope and the biblical basis of family ministry. Special emphasis is on the faith formation of the family members. !e relationship of family ministry to the total educational programs of churches is examined, methods are discussed, and resources are identi#ed.

Learning Outcomes

!e student should be able to accomplish the following:

1. Restate your biblical basis of family ministry.

2. Recommend your principles of family ministry.

3. Report the philosophy and principles of family faith formations.

4. Reconstruct practices of family ministries that are contextually e$ective.

5. Recall and relates family milestone to faith development.

Introduction

!is chapter is designed to provide the understanding and skills necessary to begin and implement family ministry in the local church. Special attention will be given to the purpose, philosophy, planning, programming, and potential leader development of family ministry. Areas that will be covered are womens and mens ministry that will be integrated in to family ministry as a whole.

!e family is the basic unit of society, and the church is family. Keeping families focused on Christ and godliness is an important mission of the church. Even these days evangelism involves outreach to not just to individuals but to families. !ere is a Biblical basis for family ministry.

Biblical Basis of Family Ministry

In Deuteronomy 6:5 –7, the home is a dynamic center of evangelism and discipleship, the center of faith formation. !e home is to be the heart of education for all. It is an ideal developmental school for children. !is is the place where foundations of love for God and faith are formed. !is is the place where God’s love and holiness are modeled for the children to follow. !e reason why God made the family was to invoke a desired unity for discipleship and evangelism under the leadership of the Holy Spirit. As primary educators, parents grow and improve their evangelism and discipleship skills as well. !is interaction help produce a family unity that makes it possible to pass on values from parents to children, from generation to generation (Psalm 78:4).1

!e family unit re&ects the example of Christ and His purpose for coming. !e family re&ects Christ when they exemplify the fruits of the Spirit (Ephesians 5:22–32).!e church needs to equip parents and children to evangelize the lost, disciple the saved, and teach God’s holy Word to all people. A part of this teaching is for children to obey their parents (Ephesians 6:2), and for husband and wife to love one another (Ephesians 5:25, Titus 2:24). Ministry starts at home with each family member. Families need to have worship time together as well family devotionals. In this manner, the entire family can grow together spiritually and together can honor God. (Acts 11:14, 16:14–15, 16:29–31, 18:7–8, 1 Corinthians 1:16). While revising this section during the pandemic, I observed families indeed worship together at home as required by the government (May 2020).

!e Parents have God-given roles to perform in the family. Accomplishing these roles will ultimately have a spiritual impact on the children. God wants parents to be spiritual leaders. All believers Christ are called to go forth and make disciples so that the earth will be #lled with people who worship Him. Being a spiritual leader is a commandment from God. !ere must be a mindset in the home lead by the parents to bring spiritualiyy into the lives of the children. !e home must be the church for the children. When God’s presence is found in the hearts of those in the home, then God’s Word will be revealed through evangelism e$orts, discipleship classes, mission projects, and worship will be a constant activity.2

Practical Tips for Family Ministry

Doug Field, a veteran youth minister and advocate family ministry. he said, “I’ve learned some things in recent years about becoming more intentional about ministry to families. For youth workers, these ideas won’t require you to change your entire ministry paradigm, but they will move the needle in a more

positive direction for families. For parents, if you #nd your church’s youth ministry is doing these things, celebrate!”3 Feild suggested the following:

1. Give them dates: !e earlier you can communicate important dates to parents, the more you’ll help them;

2. End on time: It’s really frustrating for parents to waste time waiting;

3. Get them talking: Encourage youth to talk to their parent(s) about what was addressed in your meeting;

4. Keep them home: Do not barrage their youth with many opportunities to leave the house for church;

5. Talk them up: Praise parents. !ey are already under enough attack;

6. Speak good words: When you get the privilege to interact with a parent, do everything you can to a%rm their teen;

7. Teach them more: You shouldn’t pretend to be the authority but teach them or through others;

8. Keep costs down: In ministry, we o en don’t think of costs because we’re typically not paying to attend the events.

9. Watch their calendar: Be aware of what’s happening during a school year and the holiday calendar.

10. Invite them along: Let parents know that you want them to join some of the ministry activities.4

Principles and Practice for Family Ministry

Family ministry is getting the attention of churches in the west. !ere is more focus on intergenerational youth ministry now than ever before. One article mentions the potential harm of an age-speci#c ministry through isolation of adolescents from the church community and certain adult relationships. It says that the unrealistic expectations among youth practitioners can a$ect the accomplishment of the ministry.5

!ese are biblical and research-based principles and practice for family ministries which the church can adapt in Christian education. as we hear the cry for discipleship of children in the family. Filipinos in general are family oriented. We have innate principles and practices to be family focused. Below are interesting ingredients for improving family ministry.

Reading and Discussing the Bible with Children. !e Bible is the central text for the Christian church. It contains truths and stories that parent’s or caring adults need to tell and to teach children.6 When children are old enough to read their Bible, encourage them to do so. In this hurried time, be sure that the children are reading their bibles and for adults to read their Bibles as well. Personal daily Bible reading can be used as a substitute if the family cannot meet regularly. Start with once-a-week whole family gathering where you can, take time to discuss the readings together. Make it a part of your conversations as well as then relate to and discuss the current events of the times your reading.

Praying and Worshipping. Parents need to worship regularly with their children. Participate in corporate worship. Family traditional celebrations such as Christmas, and Easter can be a part of praying and celebrating together. Filipinos like to celebrate – kahit ano may celebrations – we need to utilize this as part of teaching. Worshipping together can be both as a family and as a church. Create a tradition of going to church together, even when the children are getting older. Until they can be on their own and have responsibilities in the church: It’s nice to have involvements together in the church.

Introducing Children to Good Examples. In general, being a good example means that parents or signi#cant others are believers themselves and strive to live out their faith in their everyday lives. Introduce the great heroes of faith both classic and contemporary. And be sure that children are converted themselves. Modeling is easily copied when the same spirit is in line with the godly practices that parents want their children to learn.

Participating in Service Projects and Teaching Financial Responsibility. Christian theologians have encouraged parents to serve others in the community with their children and to reach out to those in need. Families that minister together grow stronger and closer. Research revealed that “involvement in service proved to be a better predictor of faith maturity than participation in Sunday school, Bible study, or worship services.”7 Families that serve together also become more active in the church even when they become older. Children who are exposed to the church and community services are becoming more of a servant leader than noninvolved pew warmers and – even when they are independent from their parents. Generous parent’s may produce generous children. As children experience the generosity of their parents, it’s easier for them to share as well. Church and community related projects not only entail time and manpower but also pesos. Parents keep on being a blessing and the entire family will be blest all together.

Singing Together. !e arts, especially music, have always been an important vehicle of moral and spiritual formation in the Protestant tradition. Martin Luther, for example, believed that music was not simply an ornament for the worship service but rather a vital element of human existence, an instrument of the Holy Spirit, and a powerful vehicle for spreading the gospel. He emphasizes the value of music in these bold words, “Next to the Word of God, music deserves the highest praise.”8 Sing along and other forms of music are a regular sight in the Philippines. Filipinos like to sing, and songs are part of the culture. Singing spiritual songs in the house (with instrument accompaniment if available) can enhance the faith formation of the family. !is is true for all members. Children learn theology and truth from praise and worship songs. Adults are encouraged with the old hymns and how those words have spoken in their heats and mind. Singing at home makes a happy home. A long, long time ago, I used to visit in the a home of a classmates family who are evangelicals. Oh, how I envied them- they are singing with piano accompaniment. !is picture placed in my heart the desire to be like them. I wished to have a home like theirs.9

Cultivating a Reverence for Creation. !ere are many examples within the Christian tradition of how close contact with the natural world has been a source of spiritual growth and inspiration. Many biblical passages emphasize the beauty and goodness of creation and the importance of going to the wilderness for spiritual renewal, cleansing, or insight. Many young Christians today attend Bible camps or wilderness retreats, and such experiences help cultivate not only a love of others but also a love and respect for the natural world.10 Creation Care is a curriculum by CSM emphasizes the stewardship of the earth. In addition to the above, I would like to advocate that the consciousness of earth care be a part of the family educational ministry. Families can plan intentional retreat and trips for nature walks or outing and the event as a time to re&ect and just enjoy the beautiful creation of God. Join in church nature exploration or better yet initiate events and go as a group for a family camp or retreat. For busy families, a day camp will be enough. Or use a long weekend for more than a day program.

Education and Vocational Discernment. Parents and caring adults are to help children #nd their vocation: not just by helping them see what is ful#lling or earns the most money, but how they can best use their talents to make a di$erence in the world and to contribute the common good.11 Get involved in the vocational direction of your children. Encourage them to serve the Lord. Expose them to ministries that are challenging and ful#lling. Make their summer great by allowing them early on to participate on mission trips camps, and social ministry services. A%rm their gi s and highlight their accomplishment when they are giving presentations in the church. Attend their recitals, and observe even their small

helps in the church and community. Expose them to books of great missionaries and ministers who are ful#lled in their calling to God. As a minister, be careful how you serve. Do not allow burn out to the point that ministry become distaste to your children. Serve the Lord with gladness that they too will desire to.12 !e Philippines produces many professional. One of the strongest money producers of the nation is overseas workers. College degrees are expected to the majority of the population. !e degreeies most sought are those that prepared the children to go abroad. Many courses taken are for economic reasons. Nursing and hotel managements are two that revolve around human services that may allow the person to have easy entry to other countries. Even those who #nished college and cannot get a job in the country opted to be domestic helpers because the pay is higher than the professional. Christian parents need to guide their children it terms of what they will take up for college. We are needing more workers in the vineyard. Unfortunatetly seminaries are the last place parents think of to send their children. I was raised in a non-Christian home. When we were young, our parents had routine questions for all of us: “What do you want to become when you grow old.” !at was a great question that we can adapt. However, guidance is needed. Young children do not really know yet what they like. With proper guidance, expose them to the degrees that serve others rather than those that promise to make them rich and comfortable.

Fostering Life-Giving Attitudes toward the Body, Sexuality, and Marriage. Although the Christian tradition has a somewhat ambivalent legacy regarding the body, the Jewish and Christian traditions both a%rm the goodness of our bodies and our sexuality, and the goodness of the natural world in general. Christian theologians in the past also have typically encouraged parents to do more to help young people think about and #nd a mate. Luther considered this to be one of the central duties of parents.13 Educating the children early on about sex will help them understand the Bible requirements about sexual purity. !e True Love Waits movement is doing a great job in helping out parents to allow the children to have education and commitment (with the support and guidance of the parents) toward sexual purity. Churches need to continue life fostering attitudes – not just a onetime program but as part of the curriculum of the Christian education.

Listening to and Learning from Children. Adults also cultivate faith in children by listening to their questions, insights, and concerns. Parents should recognize that children also can nurture, deepen, and challenge the faith of adults. As noted above, this notion is built on the Gospel passages that depict children as moral witnesses, models of faith for adults, sources or vehicles of revelation, and representatives of Jesus. !e idea that children can be teachers, bearers of revelation, or models of faith has o en been neglected in Christian thought and

practice. However, throughout the tradition and today, we do #nd theologians who have grappled seriously with these New Testament passages, forcing them to rethink their assumptions about children and exploring what adults learn from them.14 When I was a preschool assistant teacher back in the US, one lesson I learned from them having is a forgiving heart. !ey easily forget what wrongs you did and others. Yes, children can teach adults many lessons in life. Listen to what they are saying. Pay attention to their questions but be sure to explain the truth wellbecause they will ask more questions until they will be satis#ed.

Question and answer sessions with children will be a great program for Christian education. !ey are curious and have many questions. Having them their questions will enhance the environment of the classroom. Allow them to have session just to ask questions, and allow them to answer some questions if they can.

Many times adults who are in the mode of abstract thinking cannot easily shi to a concrete mode. Children who are in the concrete thinking can see easily the concepts that cannot be easily seen by adults: what is the sound of forgiveness. His mother who is a theologian answer with the OT sound of animal who had been killed and slaughtered for the guilt o$ering, etc. – cool ha?

Recognizing the Limits of Parental Authority. Another part of a parent’s role is taking up a Christ-centered approach to discipline and parental authority. Although some Protestants today equate ‘disciplining children’ with physically punishing them, true discipline has much more to do with becoming followers and disciples of Christ. Parental authority is strictly limited; it does not extend to the point where it can wreak damage and destruction to the child, especially to the soul. If a father forces his childr into a marriage without love, he oversteps and exceeds his authority. He ceases to be a father and becomes a tyrant who uses his authority not for building up—which is why God gave it to him—but for destroying.15 Parental authority is limited. Remember that parents are sinners just as the childrenare. Parents can make mistakes and so can children. Avoid corporal punishment when you are upset. Many times, the cause of child abuse which initially started as correction may end up so strong that parents may regret what they said and did out of anoutburst of anger rather than out of love. Words can destroy the child’s spirit. Children can remember those labels given to them in anger and can carry that thought that they are whatever label because the they were given person who labeled them such is are their mother or father. Words like tamad, dugyot, inutil – well when parents you do not be surprise when you will see them lived out by your children

Responsibility is limitless. !e bottom line is love and respect your children and the rest will follow. Discipline them in the Lord with mercy and compassion. Correcting wrong takes time. And discipline is a long term projectmore of teaching and later correcting to reinforce the needed knowledge for right living.

As you learn the temperament of your child, match that with an appropriate style of discipline. Discipline in love. Match the style of discipline to the learning style of the child. A er all discipline is education rather than punishment. As teachers give academic penalty, implement penalties also with your children. Learn what is appropriate. !rough the years of learning together, you will eventually learn is most e$ective with each child.

In most Filipino families, the time we talk with or get the attention of the children are those when we need to reprimand our children. We need to balance that with the time for encouragement and exhortation. Encourage your chhildren when they are in need of your push and ‘you can do it’ words. Exhort them with their achievements and accomplishments – whether big or small. Let’s learn to be more vocal about now proud of them. Each one is hungry for wounderful words ofpraise from their parents with your wonderful words.

Blessing our children. Children today thirst for parental acceptance. !ey are hungry for their mother and father to reinforce their worth. Meeting the children’s need for a%rmation can be easy. It doesn’t have to be di%cult. One way is blessing them. !is blessing has #ve distinct elements to build up your sons and daughters and help them understand their worth in your family and before God. !ose elements are appropriate and meaningful touch; words of love and acceptance; value placed on the child; acknowledgement of a special future; and genuine commitment. Remember that each child is unique and will construe those elements di$erently. Age is also an important factor on how a child receives a blessing. As your child grows, he or she may require a di$erent type of a%rmation. Part of showing children your approval and their value is #guring out how to a%rm them in a way they can understand.16

Faith Formation in the Family

Nurturing the faith of children is and must be a cooperative task, and these kinds of practices can and should be carried out not only by parents in the home but also by relatives, friends, mentors, godparents, grandparents, and church leaders in formal and informal settings. Parents are the primary teachers and shapers of children’s faith formation. !e others mentioned are helpers and aids.

Filipinos are so relationaly oriented that signi#cant others can partake inthe discipline of the children. However, set boundaries. Do not interfere when parents are discipling their child, niether to added corrections for the child nor to humiliate the child with your presence; try to quietly slip out and let perents performtheir task.

As pastors and church leaders evaluate programs and seek to engage children and parents, they can encourage parents by pluming some of the wisdom and language from tradition regarding the importance of parents and their sacred calling.

Regardless of the youth and family program they decide to use in their congregations, they also can strengthen that program by keeping in mind the full humanity of children as well as their need for guidance; their spiritual wisdom as well as growing moral capacities; and their strengths and gi s as well as their vulnerabilities and needs.

Furthermore, they can encourage practices in the home and in the congregation that nourish faith, and they can remind all members of their congregations that all of us, whether or not we are parents ourselves, need to work diligently on many levels and in many ways to nurture the faith f children in our midst; and, at the same time, to be open to all of the ways that children themselves nourish and strengthen the spiritual formation of adults.

Fathers are the primary spiritual provider of the home. In the Philippines, sadly we see many fatherless, or motherless, and even more so, parentless homes. One major reason is the economic needs of the populace.

!e focus of this chapter is the faith formation of both children and parents. John Roberto17 enumerated some best practices in family faith FORMATION:

Foster family faith formation as a goal of congregational life and ministry. For the good of the families and the whole Christian community, the church may provide opportunities to equip homes as centers of faith formation at every stage of life, and this needs to be a primary goal for congregational ministry

O er family and intergenerational learning programs. Congregations can design programming that involves and engages the whole family in faith formation. Most congregations would do well to transform their overemphasis on age-group learning and incorporate family-centered learning programs or intergenerational

learning programs, which involve the whole community: singles, couples, families with children/teens, empty nest families, and older adult families.

Recognize and provide church ministries and program’s to teach, model, and demonstrate family faith practices. Provide families with resources to practice at home. !is gives families a taste of the family activity before they try it at home. It also builds the parent’s or adult’s con#dence and skill in leading the activity at home.

Maintain practices that families are already engaged in. Congregations would do well to strengthen practices that families already are engaged in, such as serving others in need, caring for the created world, o$ering hospitality, seeking more justice in the world, and buildingstronger communities.

Avail Youself of the use of internet resources to connect families. Increasingly congregations are going to need to utilize the Internet and other new communication technologies to reach families with resources and encouragement, and to help families network to share faith with each other.

Tap resources. Provide at-home resources for the core family faith practices. !roughout the year, connected to educational programming or Sunday worship or events involving families, provide families of all ages with home kits that contain activities developed speci#cally around the core family faith practices.

Involve the whole family. in congregational life, programs, and leadership roles. Most congregational ministry activities have involved individuals rather than families. What is lacking in present practices are more opportunities for families to participate together in the church’s mission, ministries, and programs.

Optimize Family Rituals. Families use rituals, celebrations, and everyday activities to de#ne who they are and share their family histories. !ey convey the relationships, values, and meaning that exist between individuals and God. Family customs can require numerous forms, including regular occurrences like mealtimes, bedtime, departure and arrival; and festivities like anniversaries, birthdays, and noteworthy accomplishments.

Nurture family faith formation around life-cycle milestones. One of the family activities that the church can undertake is a faith milestone. Intentionally incorporate religious formation into such milestones. Include them in the festivities by including some spiritual value when commemorating those achievements. Faith milestones are key milestones in life that allow children and their families

to experience God’s love and grow in faith via sacred and everyday occurrences in the congregation’s life and in daily living. celebrating milestones together forge an important link between the congregation and the home.

Family Faith Milestones

A family milestone is an excellent way to foster faith formation. It’s a celebration with gi s, but it’s also a time for family members to have power aha moments. Markers of a person’s spiritual path; baptism; birthday; learning to pray; starting church school; starting nursery school; friendships; starting school; #rst communion; moving to a new home; getting a pet; death of a pet; entering middle school; entering high school; getting a driver’s license; graduation and other family ministry events.18

Church Examples of Based Milestone

Baptism

Baptism anniversary

Graduating from nursery to children’s worship

Graduating from children’s worship to corporate worship

Graduation from AWANA, GA, RA etc.

Commissioning of church education leaders

Joining congregation worship

Learning of the Lord’s Prayer

First Lord Supper and #rst Bible presentation

Profession of faith

Mission/service trip commissioning

Family-based milestones

Birthday

Wedding

Anniversaries

Death of family member

Moving to a new city or community

Moving to a new place of your own

Life-stage Milestones

Entering a new stage of schooling

Getting a driver’s license

Graduation/various grades celebrations

Retirement19

Whatever milestone it is, celebrate the occasion with faith talk. We use faith talk when we intentionally encourage people in their faith. We help them see the signi#cance of the milestone and put it in perspective as part of the faith journey.20

Conclusion

In the West, family ministry is being revitalized. We have the advantage of being a family-oriented people in the East. Let us continue this ministry and make the most of it.!e family is the smallest unit of church and the cornerstone of society as a whole. !e family is God’s creation, where godliness and love are to be displayed to the rest of the world. When the church ministers to families, it also ministers to individuals.

!e church’s role in upli ing families to reach their divine destiny needs to be a focus within the church for it is these families that will ultimately reach the world for Christ.

Endnotes

1 “Biblical Basis for Family Ministry - Prison Fellowship,” accessed November 3, 2023, https://www.prisonfellowship.org/resources/trainingresources/family/ministry-basics/biblical-basis-for-family-ministry/.

2 !e above materials were adapted from “ !eological Foundations for Family,” Biblical Parenting | Christian Parenting | Child Discipline, n.d., accessed November 3, 2023, https://biblicalparenting.org/theology/.

3 Doug Fields, “Making Parenting Fun (Part 1 of 2) - Focus on the Family,” last modi#ed January 23, 2023, accessed November 3, 2023, https:// www.focusonthefamily.com/episodes/broadcast/making-parenting-fun-part-1of-2/.

4 Ibid.

5 Brenda Snailum, “Implementing Intergenerational Youth Ministry within Existing Evangelical Church Congregations: What Have We Learned?,” Christian Education Journal: Research on Educational Ministry 9, no. 1 (May 2012): 165–181.

6 Ibid., 23.

7 Ibid., 24.

8 Ibid., 25–26.

9 Snailum, “Implementing Intergenerational Youth Ministry within Existing Evangelical Church Congregations.”

10 Ibid.

11 Ibid.

12 Ibid.

13 Ibid.

14 Ibid.

15 Ibid., 34.

16 John Trent, “Blessing Your Children,” Focus on the Family, last modi#ed November 7, 2016, accessed November 3, 2023, https://www.focusonthefamily. com/parenting/blessing-your-children/.

17 Adapted from John Roberto, “Best Practices in Family Faith Formation,” Lifelong Faith Associaites (Fall/Winter 2007): 1–15.

18 Marilyn Sharpe, “Planning for Family Ministry Faith Milestones,” Clergy Journal 80, no. 7 (June 2004): 26–27.

19 Laura Keeley and Robert J. Keeley, Celebrating the Milestones of Faith: A Guide for Churches (Grand Rapids, Mich: Faith Alive Christian Resources, 2009), 21.

20 Ibid., 23.

CONCLUSION

!e CEM conclusion aims to provide an overview of the CEM book while also challenging everyone to close any gaps in knowledge and tackle any unresolved issues. We hope and pray that a strong foundation in Christian ministry education from CEM will support you in your journey, whether your calling leads you to work as a missionary, in leadership roles in your church or in your family or communityor in another direction.

Christian education ministry spans the developmental spectrum of the individual. !ese various ministries concentrate on the various stages of growth so that a person can grow spiritually as well as physically, cognitively, and socially at each level of the process. !e intention is that as a person reaches each developmental stage, he or she will grow in their understanding of Christ and their purpose, as well as gain insight into the physical and maturing processes they are going through.

Along the way, an understanding of Christian educational ministry discipleship and spiritual support for people at every developmental stage. !is book is intended to serve as a reference for individuals who are passionate about serving people at various phases of life and whose ultimate objective is to be like CHRIST.

Christ-centered Perspective: If you were to pray for the “Perspective” section, it would be that the basic lessons on the many tenets of Christian educational ministry (CEM) made you realize how crucial it is for every institution to have a teaching ministry grounded in the Bible. As you study, teach, and get equipped, let the implications of what and how to teach biblically deepen.

Honorable !eology: !is not only brings insight to theological and educational classrooms but also enables one to teach in today’s di$erent ideologies with con#dence and readiness. For Christian theologians to have a meaningful impact on students’ lives, every school needs them.

Rich History. On the same page, the growth of Christianity in general and Christian education in particular was based on the historical highlights from antiquity to the present. Our detailed portrayal of the current state of a$airs is made

possible by the church’s long history as well as the people, concepts, occasions, and signi#cance from the past that have in&uenced and shaped the present.

Inspiring Implications. !e need of the hour is and will continue to be the application of fresh cognition to contextualized application in Christian education. Problems in Asia and the Philippines need ongoing analysis to o$er an answer to the question, “What to do?”

Sustaining Education. !e philosophical and psychological foundations of CEM cover the fundamentals of many educational ministries. As you plant them in your foundations, let your teaching &ourish. !e CEM’s psychological and philosophical underpinnings are interconnected. It o$ers a di$erent solution to the issue of general and educational psychology being divided in teacher development curricula.

Tangible Transformation. Since the study of group in&uences in education forms the basis of educational sociology, formulating the principles of group stimuli is essential. !ey impact individual character and the reciprocal in&uence of the individual upon the group. Again, let’s continue searching for long-term answers to the pressing “What to do?” problems facing our society and churches: let us strive to be transformed to be more like Christ.

Challenges

Christian educational ministry is an essential component of the Christian faith: from salvation towards transformation in Christ-likeness. MINISTRY is the call of the challenges outlined with the basic who, what, why, and how in its respective age group in terms of CEM. Browse below what we can do:

Make Preschoolers Ministry a priority! Developmentally appropriate programs and curricula in laying the faith foundation for little people are needed. Every time you see a church with preschoolers and children, rejoice! !e church is alive and will continue for a century.

Incorporate Conversion. Make ministry easier through the working of the Holy Spirit. !e various contexts of children’s educational ministry should lead to the conversion of the learners not to the ministry. One highlight of the chapter is the children’s conversion readiness in which child evangelism is incorporated in the initial phase of faith formation.

Nurture Disciples. In the youth ministry, continue the conversion by focusing on discipleship. Ministry multiplication is introduced early on to ensure continuous ministry to the next generation. Youth discipleship a er evangelism is the added dimension towards Christ likeness in which this chapter evolves.

Improvise Adult Ministries. Adult ministry, whether married or single, aims to give our members and the community we serve the chance to deepen their faith, discover their calling, and forge bonds outside of the church.

Sustain Social Ministry. !e themes of mission and social ministry action are emphasized in addition to married education. Serving widows and orphans is a good place to start for a biblical example of social ministry example. In our social ministry, let’s be creative, especially with individuals who are not members of our congregation.

Tap Seniors in all Ministries. Let us assist and encourage the elderly people who are approaching retirement. CSM publishes a book called “How to Start a Senior Adult Ministry,” which is available in bookstores. Simply grab a copy, and you’re ready for senior adult ministry.

Revitalize Family Ministry! Has the call to engage in deliberate family education ministry reached you? !is is founded on the ongoing need from earlier ages to the present. Every age and stage of life should be included in family ministry, identifying and empowering everyone to recognize and experience Christ-like attributes in the relationships between family members at home and in the church.

Yield Productivity to the Ministry of your Choice! !is book’s practical applications are designed to help ministers connect with all levels of age groups. Hopefully, you will be better equipped to assist people as they mature in each particular developmental stage. !e vast array of approaches and strategies covered in this book are intended to support the minister’s and the individual’s learning process. We pray that you will hear His voice and be open to yield faithfully fruit for His glory!

Now teach these truths to other trustworthy people who will be able to pass them on to others (2 Timothy 2:2).

Drs. Michael and Lizette Firmantes Knight are a husband and wife team, both serving as professors at the International Graduate School of Leadership in Quezon City, Philippines. Michael and Lizette love traveling, teaching, writing, and walking. They met while walking for exercise which led to their marriage and ministry partnership, which continues to this day. Lizette is a published author locally and internationally.