The Interpretation Approach in Christian Education (6)

In the interpretation approach, the teacher helps the learner to seek meaning of God in his or her daily experiences. He or she is encouraged to discover his or her story and then connect it to the greater Christian story of God’s redemptive work in the world today. The teacher acts as a guide.

Galindo notes,
Both developmental psychology and formation theory demand that a Christian education be life-centered and need-oriented. Christian education must be presented as a personal search for meaning and as part of the learner’s total religious experience. Christian education must help clarify for the believers their religious and spiritual needs and dimensions.

The strength of this approach is that Christians find meaning in their experiences. The shared praxis is Thomas Groome’s contribution to Christian education pedagogy. Groome is professor of theology and religious education at Boston College.

He notes,
Christian religious education is a political activity with pilgrims in time that deliberately and intentionally attends with them to the activity of God in our present, to the Story of the Christian faith community, and to the Vision of God’s Kingdom, the seeds of which are already among us.

The key to the understanding of shared praxis is the understanding of time. Instead of linear time or kronos, Groome suggested that kairos time, especially the present time being most important. In the present time, which he described as “present of things present, the present of things past, and the present of things future” is where true learning takes place.

He suggested that the Shared Praxis approach is the most reasonable way to do Christian religious education. There are five components or movements in shared praxis. They are (1) present action, (2) critical reflection, (3) dialogue, (4) the Christian Story, and (5) the Vision that arises from that Story.

It is in the present time that action takes place. Action is a reflection of our self. Hence critical reflection of such action needs to be done in terms of past Christian tradition, present situation and the future of what is hoped for in the Kingdom. This is to be done within the context of the Christian Story. The hope is the Vision of the educational outcome.

Groome summarises, “Christian religious education by shared praxis can be described as a group of Christians sharing in dialogue their critical reflection on present action in light of the Christian Story and its Vision toward the end of lived Christian faith.”

The weakness is that experience becomes the objective of Christian education, and of the spiritual life. Furthermore not many Christians are able to, or have the inclination to do critical and theological reflection.

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The Interpretation Approach in Christian Education (6)

In the interpretation approach, the teacher helps the learner to seek meaning of God in his or her daily experiences. He or she is encouraged to discover his or her story and then connect it to the greater Christian story of God’s redemptive work in the world today. The teacher acts as a guide.

Galindo notes,
Both developmental psychology and formation theory demand that a Christian education be life-centered and need-oriented. Christian education must be presented as a personal search for meaning and as part of the learner’s total religious experience. Christian education must help clarify for the believers their religious and spiritual needs and dimensions.

The strength of this approach is that Christians find meaning in their experiences. The shared praxis is Thomas Groome’s contribution to Christian education pedagogy. Groome is professor of theology and religious education at Boston College.

He notes,
Christian religious education is a political activity with pilgrims in time that deliberately and intentionally attends with them to the activity of God in our present, to the Story of the Christian faith community, and to the Vision of God’s Kingdom, the seeds of which are already among us.

The key to the understanding of shared praxis is the understanding of time. Instead of linear time or kronos, Groome suggested that kairos time, especially the present time being most important. In the present time, which he described as “present of things present, the present of things past, and the present of things future” is where true learning takes place.

He suggested that the Shared Praxis approach is the most reasonable way to do Christian religious education. There are five components or movements in shared praxis. They are (1) present action, (2) critical reflection, (3) dialogue, (4) the Christian Story, and (5) the Vision that arises from that Story.

It is in the present time that action takes place. Action is a reflection of our self. Hence critical reflection of such action needs to be done in terms of past Christian tradition, present situation and the future of what is hoped for in the Kingdom. This is to be done within the context of the Christian Story. The hope is the Vision of the educational outcome.

Groome summarises, “Christian religious education by shared praxis can be described as a group of Christians sharing in dialogue their critical reflection on present action in light of the Christian Story and its Vision toward the end of lived Christian faith.”

The weakness is that experience becomes the objective of Christian education, and of the spiritual life. Furthermore not many Christians are able to, or have the inclination to do critical and theological reflection.

.

The Liberation Approach in Christian Education (5)

The liberation approach focus on the cultural and redemptive mandate of the church. It aims to confront the power structure in the world and in the church, and to allow people to become who they are meant to be. The goal is to develop an incarnational lifestyle where a Christian is fully engaged with the world.

Robert Pazmino in studying the teaching methods of the incarnate Jesus suggests the Galilean principle. He writes, “The Galilean principle calls for huddling that recognizes and honors differences and for mixing that affirms a greater unity along the various dimensions of educational practice…The Galilean principle honors the perspective of those who are marginalized and those who identified with the marginalized.” This Galilean principle is similar to the approach of Paolo Freire who postulates that traditional education is a closed system controlled by those in power.

With regards to the relationship between education and schooling, McKean writes,
schooling creates artificial hierarchical relationships, arbitrarily defines who and what is mature and immaturity, reduces each person with his or her unique and positive gifts, interests and characteristics to a few common denominators, promotes artificial competition and value system with resultant improper evaluations of self-worth and self-confidence, leads to misplaced motivations towards arbitrary definitions of achievement, and leads to unnatural fear of failure, schooling gets in the way of education.

The schooling model gives power to the teacher while withholding power from the students. Students are indoctrinated and manipulated so that some measurable desired outcomes are achieved. McKean further comments, “Given this definition of education, it can be seen why schooling is seldom educative, and why it is likely to be harmful”.

Instead Paolo Friere suggests that adults have the ability to teach themselves in an alternative problem-solving education system that is open.

The strength of this approach is that Christians are fully involved missionally with the world in confronting injustice and socioeconomic reformation. The weaknesses of this approach is that the Christian faith communities may have problem dealing with power, may be allied with political systems, and embrace liberation theologies.

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The Liberation Approach in Christian Education (5)

The liberation approach focus on the cultural and redemptive mandate of the church. It aims to confront the power structure in the world and in the church, and to allow people to become who they are meant to be. The goal is to develop an incarnational lifestyle where a Christian is fully engaged with the world.

Robert Pazmino in studying the teaching methods of the incarnate Jesus suggests the Galilean principle. He writes, “The Galilean principle calls for huddling that recognizes and honors differences and for mixing that affirms a greater unity along the various dimensions of educational practice…The Galilean principle honors the perspective of those who are marginalized and those who identified with the marginalized.” This Galilean principle is similar to the approach of Paolo Freire who postulates that traditional education is a closed system controlled by those in power.

With regards to the relationship between education and schooling, McKean writes,
schooling creates artificial hierarchical relationships, arbitrarily defines who and what is mature and immaturity, reduces each person with his or her unique and positive gifts, interests and characteristics to a few common denominators, promotes artificial competition and value system with resultant improper evaluations of self-worth and self-confidence, leads to misplaced motivations towards arbitrary definitions of achievement, and leads to unnatural fear of failure, schooling gets in the way of education.

The schooling model gives power to the teacher while withholding power from the students. Students are indoctrinated and manipulated so that some measurable desired outcomes are achieved. McKean further comments, “Given this definition of education, it can be seen why schooling is seldom educative, and why it is likely to be harmful”.

Instead Paolo Friere suggests that adults have the ability to teach themselves in an alternative problem-solving education system that is open.

The strength of this approach is that Christians are fully involved missionally with the world in confronting injustice and socioeconomic reformation. The weaknesses of this approach is that the Christian faith communities may have problem dealing with power, may be allied with political systems, and embrace liberation theologies.

.

Spiritual Development Approach in Christian Education (4)

The spiritual development approach draws on psychosocial development theories. In the beginning of the twentieth century it was discovered that children learn differently from adults. Jean Piaget’s cognitive development theory states that children learn by age-related stages, led to Erikson developing his identity-crisis driven psychosocial development theory. Moral development was examined by Kohlberg and later Fowler, faith development. Levinson offers greater insight into people as they age.

Adult learning has been studied by Malcolm Knowles and refined by others. Remarkable work has been done on children and adolescent learning. Marlene D. Lefever identifies four types of learning styles: imaginative, analytic, common sense, and dynamic. It was also discovered that even organisations learn. Curriculum designs are adequately investigated by Brian Hill and others.

The strength of the spiritual development approach is that it has many theories to draw upon. However, it still remains to be seen how accurate these theories are and whether it can be applied outside the United States. So far, Kohlberg studies of universal faith seem to bear out the fact that it can be applied outside the American culture.

However we still need to assess whether it can be applied directly to an Asian culture. The weakness of the spiritual development approach is the lack of qualified people are able to adequately design the age and stage graded, learning style appropriate type of curriculum, and also for the shortage of good teachers, mentors, and spiritual directors.

.

Spiritual Development Approach in Christian Education (4)

The spiritual development approach draws on psychosocial development theories. In the beginning of the twentieth century it was discovered that children learn differently from adults. Jean Piaget’s cognitive development theory states that children learn by age-related stages, led to Erikson developing his identity-crisis driven psychosocial development theory. Moral development was examined by Kohlberg and later Fowler, faith development. Levinson offers greater insight into people as they age.

Adult learning has been studied by Malcolm Knowles and refined by others. Remarkable work has been done on children and adolescent learning. Marlene D. Lefever identifies four types of learning styles: imaginative, analytic, common sense, and dynamic. It was also discovered that even organisations learn. Curriculum designs are adequately investigated by Brian Hill and others.

The strength of the spiritual development approach is that it has many theories to draw upon. However, it still remains to be seen how accurate these theories are and whether it can be applied outside the United States. So far, Kohlberg studies of universal faith seem to bear out the fact that it can be applied outside the American culture.

However we still need to assess whether it can be applied directly to an Asian culture. The weakness of the spiritual development approach is the lack of qualified people are able to adequately design the age and stage graded, learning style appropriate type of curriculum, and also for the shortage of good teachers, mentors, and spiritual directors.

.

Faith Community in Christian Education (3)

Faith community is the matrix in which people come to have personal experience of God, model, encourage, teach, and build up one another. Here the members teach each other though the leaders may have a curriculum. Its setting is more in informal life situations. This process is also known as socialisation or enculturation.

John Westerhoff from Duke University describes “intentional religious socialisation or enculturation” as “a process consisting of lifelong, intentional and unintentional, formal and informal mechanisms through which persons and communities sustain and transmit their faith (worldview and value system) and lifestyles.” For religious education, he defines it as “deliberate systematic, and sustained efforts within a community of faith which aim at enabling persons and groups to evolve particular ways of thinking, feeling, and acting.” However he thinks that socialisation is broader than education because it includes the hidden curriculum of the community and the overt curriculum of the educator. Therefore he suggested a community of faith-socialisation paradigm as the better alternative to the schooling-instructional paradigm which is being commonly used.

John Westerhoff later began to use the term catechesis which have three components: formation, education, and instruction. He writes,

Formation implies ‘shaping’ and refers to intentional, relational, experiential activities within the life of a story-formed faith community. Education implies ‘reshaping’ and refers to critical reflective activities related to these communal experiences. And instruction implies ‘building’ and refers to the means by which knowledge and skills useful to communal life are transmitted, acquired and understood. Formation forms the body of Christ, education reforms it, and instruction builds it up.

Westerhoff has noted that influence of Christian community as an education approach. To achieve Christian formation through intentional assimilation into the Christian worldview, he suggested 8 aspects of communal life:

(1) communal rites (repetitive, symbolic and social actions which express and manifest the community’s sacred narrative along with its implied faith and life.)
(2) church environment (including architectural spaces and artefacts)
(3) time (Christian calendar)
(4) communal life (polity, programs and economic life as well as support behaviour)
(5) discipline (structured practices within the community)
(6) social interaction (interpersonal relations and motivations)
(7) role models (exemplars and mentors

(8) language ( which names and describe behaviour)

Hauerwas, S. and J. H. Westerhorff (1992). Schooling Christians: "Holy Experiments" in American Education. Grand Rapids, MI, Eerdmans. p. 262-281.

Other educators who espouse the importance of community in Christian education includes C. Ellis Nelson, Charles Foster, Richard Osmer, and Craig Dyskra.

The strength of this approach is that the priesthood of all believers are affirmed and that the Christian faith community is upheld. One weakness is that it is often difficult to intentionally enculturate. Another weakness is that it is assumed that the Christian faith community will remain faithful in obedience to Christ. The danger of this approach is that as the community may shape and influence an individual, an individual may also shape and influence the community.

Faith Community in Christian Education (3)

Faith community is the matrix in which people come to have personal experience of God, model, encourage, teach, and build up one another. Here the members teach each other though the leaders may have a curriculum. Its setting is more in informal life situations. This process is also known as socialisation or enculturation.

John Westerhoff from Duke University describes “intentional religious socialisation or enculturation” as “a process consisting of lifelong, intentional and unintentional, formal and informal mechanisms through which persons and communities sustain and transmit their faith (worldview and value system) and lifestyles.” For religious education, he defines it as “deliberate systematic, and sustained efforts within a community of faith which aim at enabling persons and groups to evolve particular ways of thinking, feeling, and acting.” However he thinks that socialisation is broader than education because it includes the hidden curriculum of the community and the overt curriculum of the educator. Therefore he suggested a community of faith-socialisation paradigm as the better alternative to the schooling-instructional paradigm which is being commonly used.

John Westerhoff later began to use the term catechesis which have three components: formation, education, and instruction. He writes,

Formation implies ‘shaping’ and refers to intentional, relational, experiential activities within the life of a story-formed faith community. Education implies ‘reshaping’ and refers to critical reflective activities related to these communal experiences. And instruction implies ‘building’ and refers to the means by which knowledge and skills useful to communal life are transmitted, acquired and understood. Formation forms the body of Christ, education reforms it, and instruction builds it up.

Westerhoff has noted that influence of Christian community as an education approach. To achieve Christian formation through intentional assimilation into the Christian worldview, he suggested 8 aspects of communal life:

(1) communal rites (repetitive, symbolic and social actions which express and manifest the community’s sacred narrative along with its implied faith and life.)
(2) church environment (including architectural spaces and artefacts)
(3) time (Christian calendar)
(4) communal life (polity, programs and economic life as well as support behaviour)
(5) discipline (structured practices within the community)
(6) social interaction (interpersonal relations and motivations)
(7) role models (exemplars and mentors

(8) language ( which names and describe behaviour)

Hauerwas, S. and J. H. Westerhorff (1992). Schooling Christians: "Holy Experiments" in American Education. Grand Rapids, MI, Eerdmans. p. 262-281.

Other educators who espouse the importance of community in Christian education includes C. Ellis Nelson, Charles Foster, Richard Osmer, and Craig Dyskra.

The strength of this approach is that the priesthood of all believers are affirmed and that the Christian faith community is upheld. One weakness is that it is often difficult to intentionally enculturate. Another weakness is that it is assumed that the Christian faith community will remain faithful in obedience to Christ. The danger of this approach is that as the community may shape and influence an individual, an individual may also shape and influence the community.

Religious Instruction In Christian Education (2)

Religious instruction is the most commonly used approach in Christian education. This is because of its historical link with catechism classes, the Sunday schools, and the schooling education system.

The main purpose is to transmit religious content. This is often done in a formal education setting.

The strength is that a comprehensive curriculum can be designed and carried out. The teachers have control over the learning experience.

One of weakness of this is that many qualified, committed teachers are needed. Another is that though teaching may have been conducted, learning may not have occurred. The commonest form of the religious instruction approach is the schooling-instructional model.

Religious Instruction In Christian Education (2)

Religious instruction is the most commonly used approach in Christian education. This is because of its historical link with catechism classes, the Sunday schools, and the schooling education system.

The main purpose is to transmit religious content. This is often done in a formal education setting.

The strength is that a comprehensive curriculum can be designed and carried out. The teachers have control over the learning experience.

One of weakness of this is that many qualified, committed teachers are needed. Another is that though teaching may have been conducted, learning may not have occurred. The commonest form of the religious instruction approach is the schooling-instructional model.

Contemporary Approaches to Christian Education (1)

Seymour and Miller in their book, Contemporary Approaches to Christian Education, describe 5 different approaches or key metaphors in understanding Christian education (Seymour, Miller et al. 1982). These approaches are listed below:

(1) Religious instruction where the main activity is the transmission of the religious information done in the context of the classroom.

(2) Faith Community is used to describe the creation of a community where a member can be nurtured to learn and develop his or her faith.

(3) Spiritual development is the various modalities that can be used so that a person can grow into maturity in Christ.

(4)Liberation is the process in which the person and the congregation are allowed the freedom to become who they are to be in Christ.

(5) Interpretation is the process where the members’ perspectives (their life stories) are connected to the Christian perspective (the Christian Story).(Seymour, Miller et al. 1982)

I shall examine these five metaphors or approaches so as to give a general overview of Christian education. As Seymour and Miller have pointed that, there are more than these five approaches in Christian education. These approaches tend to overlap and are not mutually exclusive (1982, 16). New Zealand Christian educator Allan Harkness sees Christian education as a three strand cord of knowledge, personhood, and community (Harkness 1996, 16-36). This is similar to Pazmino’s Educational Trinity of content, persons, and context (Pazmino 2001, 141-145).

Contemporary Approaches to Christian Education (1)

Seymour and Miller in their book, Contemporary Approaches to Christian Education, describe 5 different approaches or key metaphors in understanding Christian education (Seymour, Miller et al. 1982). These approaches are listed below:

(1) Religious instruction where the main activity is the transmission of the religious information done in the context of the classroom.

(2) Faith Community is used to describe the creation of a community where a member can be nurtured to learn and develop his or her faith.

(3) Spiritual development is the various modalities that can be used so that a person can grow into maturity in Christ.

(4)Liberation is the process in which the person and the congregation are allowed the freedom to become who they are to be in Christ.

(5) Interpretation is the process where the members’ perspectives (their life stories) are connected to the Christian perspective (the Christian Story).(Seymour, Miller et al. 1982)

I shall examine these five metaphors or approaches so as to give a general overview of Christian education. As Seymour and Miller have pointed that, there are more than these five approaches in Christian education. These approaches tend to overlap and are not mutually exclusive (1982, 16). New Zealand Christian educator Allan Harkness sees Christian education as a three strand cord of knowledge, personhood, and community (Harkness 1996, 16-36). This is similar to Pazmino’s Educational Trinity of content, persons, and context (Pazmino 2001, 141-145).

Defining Christian Education

The challenge in considering contemporary education strategies in Christian faith communities is to define Christian education. Rodney McKean from Azusa Pacific University challenged the usage of the words, “Christian education” when he quoted the graffiti, “Christian education is neither.” What the graffiti implied is that Christian education is neither Christian nor is it education. When used as an adjective, the word “Christian” mean many things to many people. Describing something as Christian does not mean it has to be associated to a church; neither because it is focused on the Bible or theological content; does not equate the United States of America; associated with puritan social values nor western culture. In fact, McKean writes, “In turn, much of what passes for Christian education is merely a condensation of classical western thought and institutional structures with Bible content or orthodox theology (which was also developed and written with a Western world view)”.

What then is the proper definition of Christian education? According to McKean, in the Middle Eastern culture, a person’s name is related to his ancestry and character. “Christ-ian” will mean “son of Christ” and so will have the character of Christ. Education means a learning process is taking place. Learning lead to growth and liberation as learners takes ownership of what they are learning, develop co-explorer relationships with each other, and develop problem solving skills in their daily life. Therefore Christian education means a learning process towards growth and liberation done in the character of Christ.

Robert Pazmino, Valeria Stone Professor of Christian Education at Andover Newton Theological School, surveys the numerous definitions of Christian education and found that these definitions form a continuum.

At one end is formal education which is schooling, “characterised by classroom sessions, learning agendas, teacher directed methodologies, and required courses of study” to informal education at the other end where learning focus is “on acquiring skills, knowledge, attitudes, and values growing out of student interactions with experiences or environment.” Informal education occurs spontaneous in daily living. Somewhere in between is nonformal education which includes intentional educating where there is some structured teaching by teachers to socialisation where the community becomes the teacher. Gary Newton notes “nonformal education relates to deliberate educational strategies based on meeting people’s needs outside of the formal schooling model. Since it tends to be highly functional, change orientated, and learner-driven, nonformal education is a versatile educational approach.”

Pazmino offers the following definition:

Christian education is the deliberate, systematic, and sustained divine and human efforts to share or appropriate the knowledge, values, attitudes, skills, sensibilities, and behaviors that comprise or are consistent with the Christian faith. It fosters the change, renewal, and reformation of persons, groups, and structures by the power of the Holy Spirit to conform to the revealed will of God as expressed in the Scriptures and pre-eminently in the person of Jesus Christ, as well as any outcomes of that effort.

In this definition, Pazmino intentionally placed his definition of Christian education in the centre of the continuum. It is more than schooling but less than socialisation. It allows room for community instruction, and for self-instruction. It is also Trinitarian in its theological emphasis.

Defining Christian Education

The challenge in considering contemporary education strategies in Christian faith communities is to define Christian education. Rodney McKean from Azusa Pacific University challenged the usage of the words, “Christian education” when he quoted the graffiti, “Christian education is neither.” What the graffiti implied is that Christian education is neither Christian nor is it education. When used as an adjective, the word “Christian” mean many things to many people. Describing something as Christian does not mean it has to be associated to a church; neither because it is focused on the Bible or theological content; does not equate the United States of America; associated with puritan social values nor western culture. In fact, McKean writes, “In turn, much of what passes for Christian education is merely a condensation of classical western thought and institutional structures with Bible content or orthodox theology (which was also developed and written with a Western world view)”.

What then is the proper definition of Christian education? According to McKean, in the Middle Eastern culture, a person’s name is related to his ancestry and character. “Christ-ian” will mean “son of Christ” and so will have the character of Christ. Education means a learning process is taking place. Learning lead to growth and liberation as learners takes ownership of what they are learning, develop co-explorer relationships with each other, and develop problem solving skills in their daily life. Therefore Christian education means a learning process towards growth and liberation done in the character of Christ.

Robert Pazmino, Valeria Stone Professor of Christian Education at Andover Newton Theological School, surveys the numerous definitions of Christian education and found that these definitions form a continuum.

At one end is formal education which is schooling, “characterised by classroom sessions, learning agendas, teacher directed methodologies, and required courses of study” to informal education at the other end where learning focus is “on acquiring skills, knowledge, attitudes, and values growing out of student interactions with experiences or environment.” Informal education occurs spontaneous in daily living. Somewhere in between is nonformal education which includes intentional educating where there is some structured teaching by teachers to socialisation where the community becomes the teacher. Gary Newton notes “nonformal education relates to deliberate educational strategies based on meeting people’s needs outside of the formal schooling model. Since it tends to be highly functional, change orientated, and learner-driven, nonformal education is a versatile educational approach.”

Pazmino offers the following definition:

Christian education is the deliberate, systematic, and sustained divine and human efforts to share or appropriate the knowledge, values, attitudes, skills, sensibilities, and behaviors that comprise or are consistent with the Christian faith. It fosters the change, renewal, and reformation of persons, groups, and structures by the power of the Holy Spirit to conform to the revealed will of God as expressed in the Scriptures and pre-eminently in the person of Jesus Christ, as well as any outcomes of that effort.

In this definition, Pazmino intentionally placed his definition of Christian education in the centre of the continuum. It is more than schooling but less than socialisation. It allows room for community instruction, and for self-instruction. It is also Trinitarian in its theological emphasis.