Theological Basis for Christian Education and Social Change: God in the World
Introduction
Human race exists on the planet with a purpose that flows from the creative purpose of God himself. It is only when we understand humanity from this perspective then we will also able to understand our responsibility that God has entrusted upon us. It is God who initiates and started that mission in this world by educating his people about his will and righteousness. God has begun the good work in the world by teaching his people about the law and instructions. At the same time, He also called his people to participate in this mission by educating the people about his love towards them. In the light of this perspective we as a group will discuss below some aspects of the theological basis for Christian Education and social change and how God in the world has actively involved in bringing social change and transformation in the society.
1.
What is Christian Education?
Etymologically the
word education can offer a significant clue to the nature of the activity of
education itself. The English word education comes from the latin word ducare (and its cognate ducere), meaning “to lead,” and the
prefix e, meaning “out.” At its root meaning, then education is an activity of
“leading out.”[1]
Learning is an important part of
Christian pilgrimage, and learning is perhaps best understood in the light of
the model Jesus gives of apprentices learning from the master in an active and
personal way. The Hebrew-Christian tradition is committed to moral education to
enable people to love and serve both God and neighbour. The family in OT is the context in which
God’s law is taught (Duet. 6:1-7).[2] Thus, Christian Education according to Nevin
C. Harner, “is a reverent attempt to discover the divinely ordained process by
which individual grow toward Christlikeness, and to work with that process.”[3] In simple sense Christian
Education can be also described as the synthesizing of all knowledge in the
light of the Christian revelation.[4]
2.
Biblical understanding of God and World
2.1. God
In biblical
religion “God” is a proper noun, the personal name (Yahweh, Kyrios, Theos) of
the ultimate one with whom we are accountable with. The response to Moses’
query about the divine name (Exod. 3:13-14), “I am who I am” or I will be who I
will be,” reminds us the mystery of God. The immediate context of these words
is the promise of Israel’s release from Egyptian bondage (Exod 7-13; 15-17),
unveils of who God is, in what God does and will do. [5] God is also known as
triune God, “Father, Son, and Spirit” which refer to the three acts of God in
the divine drama; creation, reconciliation, and sanctification. It describes
God in the world as the creator and sustainer of the universe. The word or logos
(John 1:1) enters the world in the life and ministry, crucifixion and
resurrection of Jesus Christ to liberate and reconcile humankind.[6] The bible perceived God’s
active participation, he is working to bring redemption and shalom to humanity
and nature. Therefore our God is an active God which concerns for his own
creation.[7]
2.2. World
Four words are
used in the NT to refer to the world. First ge,
which is a reference to the physical earth as the dwelling place of human
beings, created by God (Mark 13:31; Acts 4:24; col 1:16). Second oikoumene, the inhabited earth, that may
denote either humanity living in a geographical area (Matt. 24:14; Luke 2:1,
4:5; Acts 17:6). Third, kosmos the
most frequent term in NT that may evoke spatial image, or that encompasses the
totality of creation, denoting structure, order, system (John 21:25; 1 Cor
8:6). Fourth, aion, a term that
refers to time period such as an age or an era, with special reference to the
transitory character of the world as it now stands (Matt 13:22; 1 Cor 1:20;
7:33).[8]
The NT usage of
all these terms is rooted in the OT view of reality as created by God and
dependent on his continuous action, but it also convey the notion that this
created universe and human race are fallen and under the influence of Satan,
whom Jesus describes as the ‘prince of this world’ (John 12:31), but whose
power is limited by God’s authority (John 14:30). Therefore, the world is
object of liberating purpose, which is made possible through Jesus Christ. Jesus
Explained his own presence and mission in the world as a movement motivated by
God’s love for the world (John 3:16). His life and ministry thus embodied God’s
first movement of grace towards the world. In sending his apostles in mission
Jesus described the nature of their presence as those that were called to him
‘from the world’ and then sent back into the world where they were to be salt
and light as they lived and proclaimed the gospel.[9]
3.
Theological basis for Christian Education
3.1.
Old
Testament
In OT God was projected as the first teacher. He utilized the means of
education to make himself known to people. God used law to educate people. His
aim was to make himself known to other people. The particular Jewish race was
given norms laws and commandments. He structured socio, ethical, religious,
spiritual life of Jewish people, Deut. 6: 4 – 9. Through their life God wanted
other people and nations to know God. The greatest commandment he gave to
people is basic of Jewish faith which was to be passed on to generations
through traditions and rituals and festivals.
3.1.1.
Family
The Hebrew was the devout religious race and education was religious in
nature or education was in the means of religious education. The family was the
educational unit and parents as their teacher. Example, Moses gave educational
mandate charging the parents with the religious instruction of their children
(Duet. 6:7). It was at home religious instruction. Here we find parents have
taken commandments very seriously. Teaching in home was Gods basic plan for the
family. In the family God’s will was to be made known to the child and must
have been resulted in practice. In Jewish family recitation of shema was
important (Deut 6: 4 – 9). This was foundation to all Hebrew and Jewish belief.[10]
3.1.2.
Synagogue
Synagogue was a place of instruction as well as
worship. The classes were daily conducted for children on Sabbath and on market
days special services for adult were held. There developed a class of religious
leaders, the scribes were interpret the scripture and teacher as well. This was
provided for the instruction of boys between the age of 6 and 16. And the
teachers were the scribes. However, there were conditions.[11]
3.1.3.
Patriarchal
period (Abraham to Joseph; (Gen 12 – 18)
God chose Abraham to teach his children and households after him and assist his descendants to know God and transmit God path. At that time means of education was natural and informal. Obedience was taught. That time law was not given. Vocational responsibility was learned by watching parents and they slowly built altars to worship God. Children learned culture and covenant.[12]
3.1.4.
Priests
Priests were agents of people before God and they were known as national
teachers. They
read the Torah once in seven years (Duet. 4: 10 – 30). They performed
various duties, such as to advice people by performing sacrifices and ceremonies
they were communicating the will of God. Priests teach people how to worship of
every sacrifice, simple ceremony, symbols and rituals were the basis to give
the feeling and attitude of God. Also train new Levites concerning the
sacrifice, rituals, ceremonies, festival duties. And interpret God’s will for
human being and teach people how to live together. Priests have to heal the
sick by performing ritual.[13]
3.1.5.
Prophets
Prophets were agents to God on behalf of people. Prophets were necessary
to bring people to right conduct. They were stern guardians of individuals.
They regarded, guided and taught people on national conduct and statesmanship
and revealed true nature and character of God. They were also known as soul of
Israel and brought God’s massage to people. They objected wrong behaviour,
denounced oppression, injustice and also spoke to leaders and kings,
demonstrated and taught through symbolic lessons. (Jer. 13: 1 – 7). The God
centred was the education during prophet’s time. They proclaim people, to
repent and turn from sin and led them towards vindication and reconciliation.
They made people understand righteousness is right of God and they also taught
to observe religious festivals and rituals.[14]
3.2. New
Testament
Jesus was the master of education. During His
educational program there were no classroom and schedules. It was through
apprenticeship (traineeship). Jesus taught the multitude; during meal time as
well as period of prayer. Jesus had divided and sends his disciple two by two
to teach people with instruction. They were their home and synagogue schools
and memorized large portions of the Scripture. But Jesus inserts to the old
tests saying ‘you have heard that it was said…but I say unto you Mathew 5:21,
22.[15]
3.2.1.
Content
of Jesus teaching
The content of Jesus teaching were, Social issues eschatological,
spiritual, Faith, Kingdom of God, relationship between commandments,
righteousness, moral and ethics, reciprocal of law, Prayer, forgiveness of sin,
worshiping, etc.[16]
3.2.2.
Methods
The methods of Jesus teaching were simple and ordinary use of human
life, such as comparison, poetry, personal touch, stories, Parables,
discussion, debate, healing forgiving sins, loving, casting out demons, preaching, teaching signs, miracles,
metaphors, object visions, coin, sheep tree, fruit, vine, mustard seed etc,
touching, action, washing feet , authoritative speaking, dialogue, question and
answer, riddles. [17]
3.2.3.
Purpose
The purpose of teaching during Jesus movement were
Kingdome of God, salvation, eternity, understand father through him, to make
understand God the father and Holy Spirit, righteousness, repentance,
reconciliation between god and man[18]
3.2.4.
Pupils
The Jesus pupils were sinners, tax collectors, women, Pharisees,
prostitutes, fishermen, intellectuals, Samaritans, gentiles, Rich, young,
children, sick, untouchable, scholars.[19]
4. God
in the World for Social Change
The Exodus event marks the iconic
act of God as deliverer in the OT, iconic because of its centrality to
Israelite identity and Israel’s covenant with God. God reveals himself and his
intention to Moses: “I have observed the misery of my people who are in Egypt;
I have heard their cry on account of their taskmasters. Indeed, I know their
sufferings, and I have come down to deliver them
from the Egyptians” (3.7-8). God begins the process of liberation through a
series of plagues/signs culminating with the death of the Egyptian army. Fear
struck the Israelites hemmed in on one side by the Red Sea and on the other by
the Egyptian army. Moses allays their fears, “Do not be afraid, stand firm, and
see the deliverance that the Lord will accomplish for you
today” (Exod. 14.13).[20]
4.2.
God as Redeemer
The go’el (“redeemer”) figure in Israelite society
was often a kinsman who had certain obligations, such as ransoming a family
member taken into slavery (Lev. 25.47-49), buying back the land that a family
member may have had to sell in order that the land would stay within the family
(Jer. 32.6-8) and provide a male heir for a deceased brother. And if an individual doesn’t have a go’el? God became their go’el. In the Exodus event God chose to become
Israel’s “Redeemer.” “…I will free you from the burdens of the Egyptians
and deliver you from slavery to them. God also said
that, I will redeem you with an
outstretched arm and with mighty acts of judgment” (Exod. 6.6; cf. 22.21).
Hence, it was Israel’s responsibility to take care of the vulnerable
(alien/stranger, widow, orphan) since they were once vulnerable (Exod.
22.22-23). Hebrew hospitality codes emphasized the importance of reaching out
to the vulnerable.[21]
A Christian theology of the
Cross-event combines both common ideas of God as Liberator and Creator as well.
Just as the Exodus event was God’s liberation of Israel and was central to
their identity, so the Cross event is God’s liberation of Christians and is
central to our identity. The very names of Jesus (Yeshua in Hebrew, meaning
“God delivers or saves” and Immanuel, meaning “God with us”) emphasize the
continuity of this concept within the Christian tradition. Just as God was
liberator and redeemer, so Jesus as the human expression and embodiment of God
was liberator and redeemer.[22]
5.
Social
implications of Christian education and change
The implications
of how Christian education can bring about social change in the society can be
understood basing on the truth behind how God has worked, is working and will
work in the world. The concept of God in the world constitutes of the perfect
fellowship of the Father, the Son, the Holy Spirit in the Godhead and their
various activities for instance His liberation, His redemption and restoration.[23]God works in the world
through Church and the believers. The mission of the church gives an outward
orientation to the Christian education focusing on the world rather than the
church or academy. This understanding of Christian education is to be based on
the recognition that God is at work in the world and the church, through its
education, finds the reason for its existence. The church exhibits its
willingness to respond to what God is doing in the world, through its
participation in the life of the people and society at large. The content and
process of Christian education for social change should therefore be guided by
the Bible, which records how God has participated in the lives of people.[24] The two subjects that can
be drawn out of this Biblical testimony of God for Christian education are
firstly, teaching about the various stages of God's saving activity in the
salvation history of the world, given in the whole Bible. Secondly, the church
and its members should discern together what participation in God's saving
means, what are the oppressions that the society needs to be liberated of.
Another important aspect of Christian education is to teach the community the
value of forgiveness and reconciliation. How it can function to build the
interpersonal and intergroup relationships, break barriers and construct a
society. Also, the education ministry of church should be directed towards
making the society aware of humanity created in the image of God, and therefore
is sacred and should aim at facilitating holistic growth of human beings.
Conclusion
In this paper the
group has attempted to discuss the theological basis of Christian education and
social change, focusing on God's presence and work among the human beings. The
redemptive work of God is carried forward by the church and through its education;
the suffering society can receive a holistic salvation and liberation. The
believers and the education ministry of the church can become effective agents
in bringing awareness about the sanctity of human life. The group has also
Biblically and theologically reflected on how God is actively present in the
world and participates in humanization activities of the church, so as to make
the society free from power struggles, oppression and hurt.
Bibliography
Atkinson, David. New
Dictionary of Christian Ethics and Pastoral Theology. Leicester: Inter-
Varsity Press. 1995.
Byrne, H.W. An approach to Education. Michigan: Grand Rapids, 1961.
Ceresko, Anthony R. The Old Testament a liberation perspective.
Bangalore:St. Paul Press, 2001.
Benson, Clarence H. A popular
History of Christian Education. Chicago: Moody Press, 1943
Corrie, John ed. Dictionary of mission theology: evangelical foundations.
Nottingham: Intervarsity Press. 2007
Cullly, Iris V. Harper's encyclopaedia of religious education. San Francisco:
Harper and Row. 1990.
Dietrich, Werner ed. Handbook of Theological Education In world Christianity. Bangalore:
Asian Trading Corporation, 2010.
Gangel, Kenneth O. and Warren S. Benson. Christian Education: Its History and Philosophy. Chicago: Moody
Press, 1943.
Groome,Thomas H. Christian religious education: sharing our story and vision. San
Francisco: Harper & Row. 1980.
Harner, Nevin C. Educational work of the church. New York: Abingdon Press. c.1939.
http://archive.churchsociety.org/churchman/documents/Cman_057_2_Perfect.pdf
Lamont, Daniel. God the Redeemer. London: The
inter-varsity fellowship, 1947.
Person, Peter P. An
Introduction to Christian Education.
Michigan: Baker Book House, 1958.
[1] Thomas H. Groome, Christian religious education: sharing our
story and vision (San Francisco: Harper & Row. 1980), 5.
[2] David Atkinson, New Dictionary of Christian Ethics and
Pastoral Theology (Leicester: Inter- Varsity Press. 1995), 335.
[3] Nevin C. Harner,
Educational work of the church (New
York: Abingdon Press. c.1939),20.
[4]
http://archive.churchsociety.org/churchman/documents/Cman_057_2_Perfect.pdf
[5] Iris V. Cullly, Harper's encyclopedia of religious education
(San Francisco: Harper and Row. 1990), 272.
[6] Ibid…, 272.
[7] John Corrie ed., Dictionary of mission theology: evangelical
foundations (Nottingham: Intervarsity Press. 2007). 74.
[8] Ibid…, 437.
[9] Ibid…, 436.
[10]Peter P. Person, An
Introduction To Christian Education (Michigan: Baker Book House, 1958), 22.
[11]Ibid …, 23.
[12]Ibid …, 22.
[13]Kenneth O. Gangel and Warren S. Benson, Christian Education: Its History and
Philosophy (Chicago: Moody Press,1943), 24.
[14]Kenneth O. Gangel and Warren S. Benson, Christian Education: Its History and
Philosophy (Chicago: Moody Press,1943), 25.
[15]Ibid…, 24.
[16]Clarence H. Benson, A popular History of Christian Education ( Chicago: Moody Press,
1943), 30.
[17]Ibid…, 31.
[18]Ibid…, 32.
[19]Clarence H. Benson, A popular History of Christian Education ( Chicago: Moody Press,
1943), 32-33.
[20]
Anthony R. Ceresko, The Old Testament a
liberation perspective (Bangalore:St. Paul Press, 2001), 404-405.
[21]
Daniel Lamont, God the Redeemer
(London: The inter-varsity fellowship, 1947), 5-12.
[22]Ibid…,
13-22.
[23] H.W. Byrne An approach to Education (Michigan:
Grand Rapids, 1961), 50.
[24] Werner, Dietrich
(ed.) Handbook of Theological Education
In world Christianity (Bangalore: Asian Trading Corporation, 2010), 25.
.jpg)
