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SIGNIFICANT READING IN CHRISTIAN EDUCATION

In this essay, I will attempt to identify texts and authors who provide both solid theoretical grounding, as well as practical implications for the effective practice of Christian education. 

Let me begin with a modern classic. When I think about texts in the field of Christian education that represent an exhaustive approach that is biblically centered as well as sound in educational theory, I think of A Theology of Christian Education, by L.0. Richards (Zondervan). One of the hallmarks of the works of Richards is the thoroughness with which he writes. The author begins by considering the nature and work of the church, and how this connects with the task of Christian education. Richards ably discusses what the church is, what the church does, how the church edifies, how the church functions as a family, and how the church does evangelism. 

After laying an essential foundation, Richards examines the manner in which these theological underpinnings relate to the task of Christian education. Through addressing important topics such as how Christian education must focus on the whole person, as well as looking at the importance of a discipling purpose and the modeling method, the author provides an exhaustive theoretical frame for demonstrating how to do Christian education in the context of the local church. 

Having covered the necessary foundational areas relative to the theology of the church, Richards moves into a consideration of how to implement Christian education within the local church. One of the real strengths of part two of this book is the author’s focus on the areas of servant leadership and lay ministry. Richards examines the life of Jesus as a starting place when we consider defining what servant leadership encompasses. Richards discusses one of the most memorable episodes in the whole of scripture. 

In Matthew 20, James and John have a discussion on the subject of leadership with Jesus. Because of their thirst for position and power, James and John have their mother approach Jesus about their acquiring seats at the "left and right hand" of the Master. This selfish request would cause the other disciples to grow angry and disgruntled. Jesus uses this situation as a teachable moment: "You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave—just as the Son of Man did not come to be served, but to serve, and to give his life a ransom for many" (Matt 20:25-28). 

From this biblical story comes one of the most important concepts in the book. Richards outlines two distinct models of leadership, Secular Ruler and Servant. Richards sees the first model as being detrimental to the church because one "exercises authority over others" (132). While he states that this model is useful in the secular world, it is his contention that this model is harmful within the church. The author sees the most appropriate leadership style as the one modeled by Jesus, who desired that church leaders be "not over but among, not rulers but slaves, not takers but givers" (132). 

From these ideas drawn from Scripture and modeled by Jesus come some practical strategies for those engaged in ministry. Effective leaders are able to function in relationships with people without making their authority or position be the primary basis of the relationship. Also, because of the very example of Jesus Christ, the nature of our work among the people of God must be sacrificial in nature; we look for opportunities to be of service to the lowly, downtrodden, and oppressed. Finally, servanthood implies that we must lead by example; persons best derive their notions of servant leadership by the witness that church leaders exhibit. These comments represent just a few of the many high points found in this monumental work written by L.0. Richards. 

One of my areas of interest is adult education. In my book, Christian Education for the African-American Community: Teacher Training in the Black Church (Discipleship Resources, 1995), I explore the role of andragogy and pedagogy as teaching/learning models within the Black Church. The book seeks to help educational leaders (church school teachers, Christian education committees, pastors, etc.) give consideration to andragogy as a viable approach to teaching and learning. I believe in this approach to Christian education because it takes into account the life experiences and abilities that adults bring to the classroom. It is astounding that we often design the classroom presentation for adults in the same manner that we structure them for children. I believe we need to consider the notion that adults bring to the classroom a range of gifts and experiences that are beneficial to both the facilitator as well as the students. While many consider it to be a strange notion, adults should have a role in the planning and the implementation of the strategy for the teaching/learning experience. Also, adults should have a role in the selection of the course content. When adult learners feel ownership in an educational experience, they are apt to become fully engaged in it, and this will lead to their deriving meaning from it. 

The reason for mentioning this area of personal interest is because of a related text I have discovered. The Christian Educator's Handbook on Adult Education (Victor, 1993) offers Christian educators, pastors, and seminarians a comprehensive look at the topic of adult education. One of the fascinating aspects of this book’s approach is that it begins by looking at the theoretical framework that has been established by respected practitioners in the field of adult education. For many years (since the early 1970s), the work of M. Knowles has been respected. Knowles is the father of androgogy; he defines this term in the following manner: "The body of theory and practice on which we base self-directed learning has been labeled ‘andragogy’,…the art and science of helping adults (maturing human beings) learn" (96). The real strength of this work is that it covers all dimensions in helping us to understand how to educate adults effectively. Christian educators have previously been forced to engage in contextual modification (adapting secular education theory to the needs of Christian education) in order to demonstrate the relevance of Christian education to the broader discipline of education. 

This exhaustive piece of work covers the gamut of Christian adult education, however. Edited by K.0. Gangel and J.C. Wilhoit, this book has contributions from across the evangelical spectrum. All of the writers clearly have a heart for the discipline and ministry of Christian education. Among the writers are Christian educators, seminary professors, pastors, and administrators. This team of practitioners has addressed the areas that one would expect when one embarks upon a discussion relative to adult education within the church: biblical and theological foundations; spiritual formation; cultural, racial, and gender issues; developmental issues; adult learning styles; objective writing; curriculum; stages of adulthood; adult Sunday school and programming; mentoring; and seminars and workshops. This text addresses all of the essential areas relative to doing effective educational ministry with adults of all ages and backgrounds. 

Another Christian education resource that is worthy of consideration is Mapping Christian Education: Approaches to Congregational Learning (ed. J.L. Seymour; Abingdon, 1997). This text has a variety of writers who come from differing backgrounds and perspectives relative to Christian education. Among this team of writers are diaconal ministers, professors, and others who come from varying religious backgrounds. This is one of the strengths of the book, its diverse perspectives. 

One of the areas addressed in this text that is often neglected within the discipline of Christian education is the need for social transformation. In a carefully constructed chapter, D.S. Schipani examines a particular context and its journey toward achieving racial justice and reconciliation. The author details how one congregation engaged in outreach work that led to the establishment of significant dialogue that had not previously occurred among members of different races. The church that was the subject of the article was the Reba Place Church in Evanston, Illinois, which is affiliated with the Mennonite Church and The Church of the Brethren. 

This congregation took intentional steps to focus on the spiritual and programmatic needs that would move them toward impacting their community in the area of race relations. Some of the strategies that were utilized included the following:

(1) a racial reconciliation group that met on a weekly basis to pray, discuss, and formulate ideas; 

(2) an African-American minister became an elder at the church, which helped to build bridges in the community; 

(3) a gospel choir was started that serves both the church, as well as the larger community; 

(4) four church members (two women and two men, including two African-Americans and two European-Americans) received anti-racism training; 

(5) weekly small groups were encouraged to examine and act on racial justice and reconciliation (this included special activities and groups with focus topics); 

(6) worship was changed to reflect the religious experience of other cultures, namely, African-American; 

(7) preaching often focused on racial reconciliation; 

(8) summer worship sessions were led in the park by African-American members of the congregation; 

(9) the congregation mobilized itself politically, helping to elect one of its African-American members to the local park district board; 

(10) worship services were designed to lift up the congregational journey toward racial justice and reconciliation.

Mapping Christian Education: Approaches to Congregational Learning also contains other insightful contributions: (1) Approaches to Christian Education (J.L. Seymour), (2) The Importance of the Faith Community (R.T. O’Gorman), (3) Educating Persons (M. Harris and G. Moran), (4) Religious Instruction: Homemaking (E. Cal dwell), (5) Assessing Approaches to Religious Education (J.L. Seymour and M.A. Cram), (6) Listening to 

Churches: Christian Education in Congregational Life, and (7) Agenda for the Future (J.L. Seymour and D.E. Miller). 

I have attempted in this review to mention texts that will provide the reader with solid Christian education theory as well as practical strategies for use in a variety of congregational settings and contexts. While I understand that no work is perfectly suited for a context, the books mentioned come from respected practitioners in the field of Christian education who reflect in their collective experiences relevant ministry work, as well as academic preparation specific to Christian education. 

By Dr. Keith A. Chism, John Wesley Fellow, presently the Schauffler Chair in Christian Education and Assistant Professor of Religion at The Defiance College.