Educational Work of the Church
BASIC FOUNDATIONS FOR EDUCATION IN THE LOCAL CHURCH
It is imperative that certain foundation facts be established before a specific study of the educational director is possible. Although few in number, these basic foundations are indispensable for an intelligent approach to the concept of the educational director in the Lord’s church
Characteristics of The New Testament Church
It has been our goal to set the context of this entire study within New Testament Christianity. This limits all concepts and principles to scriptural boundaries. This makes it necessary, therefore, to understand certain characteristics of the New Testament church, since this is the institution in which the work of the educational director, as described in this study, is to be done.
In this study, the terms “New Testament church” and “the Lord’s church” are synonymous. We assume that within the pages of the New Testament, exclusively, is found the pattern of this church, and that, only to the extent that a religious body adheres to that pattern today, may it truthfully be the Lord’s church. Therefore, the New Testament is used as a source of authority in establishing certain characteristics of the church, which have been determined as prerequisite to this study.
The Lord’s church a divine institution
The Lord’s church is unique among the religious bodies of the world because it is a divine institution. The divine characteristics of the church are those very features that give this body its prominence and enduring quality. Therefore, it may be said that the church would be as any other human institution, if the divine elements were removed.
The Lord’s church built by a divine builder
Jesus emphasized the divine source of the church in his conversation with Peter and others. “He saith unto them, But who say ye that I am? And Simon Peter answered and said, Thou are the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jonah: for flesh and blood hath not revealed It unto thee, but my Father who is in heaven. And I also say unto thee, that. thou art Peter, and upon this rock I will build my church, and the gates of Hades shall not prevail against it” (Matt. 16:15-18).
These words of Christ become of primary importance when one remembers that every institution partakes of the nature of its founder.
The Lord’s church built upon a divine foundation
The inspired writers of both the Old and the New Testament have revealed to mankind that the church was built upon Jesus Christ. “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone of sure foundation.” (Is. 28:16) It is probable that this prophecy refers to Christ, because Peter speaks of Christ as being the corner stone. “He is the stone which was set at nought of you the builders, which was made the head of the corner” (Acts 4:11). Not only is this foundation divine, but it is also exclusive in nature. “For other foundation can no man lay than that which is laid, which is Jesus Christ” (1 Cor. 3:11).
Members of the Lord’s church wear a divinely given name
It was prophesied of old that, when all nations had seen the righteousness of God, His people would be called by a new name. “For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness go forth as brightness, and her salvation as a lamp that burneth. And the nations shall see thy righteousness, and all kings thy glory; and thou shalt be called by a new name, which the mouth of Jehovah shall name” (Is. 62:1-2).
Early in the New Testament era both Jew and Gentile had been given an opportunity to see the righteousness of God. Paul and Barnabas were laboring together in the great Jew-Gentile church at Antioch in Syria when the divine record reveals “that the disciples were called Christians first in Antioch” (Acts 11:26). Since this is the first distinctive name of divine record for God’s people since the inclusion of the Gentiles, the name “Christian” is probably a fulfillment of the above quoted prophecy of Isaiah.
Members of the Lord’s church are governed by divine guidance
Christians are guided by the Word of God as revealed in the New Testament. They are quick to remember that “the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth” (John 1: 1-4). Therefore, faithful Christians do not merely say, “Lord, Lord,” but they are busy doing the things that He has commanded. (Matt. 7:21) In this way, they look to Jesus who was made perfect, and “became unto all them that obey him the author of eternal salvation” (Heb. 5:9).
The Lord’s church an organized body
The church is simply but efficiently organized in a way and manner that reflects the wisdom of God. This body is ruled by a monarchal form of government, with Christ reigning as monarch. In speaking of what God has wrought in Christ, Paul records the following statement. “And he put, all things in subjection under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him that filleth all in all” (Eph. 1:22-23).
Christ Himself said, “All authority hath been given unto me in heaven and on earth” (Matt. 28:18).
Under Christ are the elders, with certain responsibilities, restrictions, and sufficient authority to carry out their responsibilities. The qualifications of elders are many and exacting. “Faithful is the saying, If a man seeketh the office of a bishop, he desireth a good work. The bishop therefore must be without reproach, the husband of one wife, temperate, sober-minded, orderly, given to hospitality, apt to teach; no brawler, no striker; but gentle, not contentious, no lover of money; one that ruleth well his own house, having his children in subjection with all gravity; (but if a man knoweth not how to rule his own house, how shall he take care of the church of God?) not a novice, lest being puffed up he fail into the condemnation of the devil. Moreover he must have good testimony from them that are without; lest he fall into reproach and the snare of the devil” (1 Tim. 3:1-7). “For this cause left I thee in Crete, that thou shouldest set in order the things that were wanting, and appoint elders in every city, as I gave thee charge; if any man is blameless, the husband of one wife, having children that believe, who are not accused of riot or unruly. For the bishop must be blameless, as God’s steward; not self-willed, not soon angry, no brawler, no striker, not greedy of filthy lucre; but given to hospitality, a lover of good, sober-minded, just, holy, self-controlled; holding to the faithful word which is according to the teaching, that he may be able both to exhort in the sound doctrine, and to convict the gainsayers” (Titus 1:5-3).
They are restricted to the oversight of the local congregation where they serve. “The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed: Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to the will of God; nor yet for filthy lucre, but of a ready mind; neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock. And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away” (1 Pet. 5:1-4).
It is their solemn responsibility to provide the means of spiritual growth for those under their care. “Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood” (Acts 20:28).
The deacons are a recognized group of Christians who serve the church under the oversight of the elders. Their qualifications are set forth in the New Testament. “Deacons in like manner must be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them serve as deacons, if they be blameless. Women in like manner must be grave, not slanderers, temperate, faithful in all things. Let deacons be husbands of one wife, ruling their children and their own houses well. For they that have served well as deacons gain to themselves a good standing, and great boldness in the faith which is in Christ Jesus” (1 Tim. 3:8-13).
Also, there has been revealed an example of the type of work for which they are primarily selected. “Now in these days, when the number of the disciples was multiplying, there arose a murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration. And the twelve called the multitude of the disciples unto them, and said, It is not fit that we should forsake the word of God, and serve tables. Look ye out therefore, brethren, from among you seven men of good report, full of the Spirit and of wisdom, whom we may appoint over this business. But we will continue stedfastly in prayer, and in the ministry of the word. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus a proselyte of Antioch; whom they set before the apostles: and when they had prayed, they laid their hands upon them” (Acts 6:1-6).
Thus, with elders and deacons in each local congregation, the church organization is complete and local autonomy exists. The wisdom of God may be seen in this type of organization, in that, if one congregation becomes corrupted in teaching, this error would not necessarily affect other congregations. If one group becomes corrupted in life, this will not necessarily cause other congregations to be contaminated. The independent organization of each local congregation serves as a protection for itself and for all others.
The Lord’s church an educational institution
The church of the New Testament is made up of individuals who have accepted Christ in faithful obedience. This kind of a relation to Christ causes every individual in the church to strive to mold himself after Christ’s likeness. “Ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ” (1 Pet. 2:5). The church finds itself continually engaged in educational activities, as it offers itself faithfully in spiritual sacrifice. “So important are the educational processes of the church that: (a) It continued in them, Acts 2:42-47, R.V.; (b) Those who engage in it are recognized as a special class, Acts 13:1; Romans 12:6-8; 1 Corinthians 12:28; Ephesians 4:11; (c) The church is expected to develop teachers and educators, 2 Timothy 2:2; Titus 2:3-5; Hebrews 5:11-14; (d) Churches are judged by Christ on the basis of educational work done or permitted to be done, Revelation 2:14-16, 20-25.”1
The foregoing has emphasized the Bible teaching on three basic characteristics of the Lord’s church which are pertinent to this study; namely, (1) the church is a divine institution, (2) it is a specifically organized body, and (3) it is an educational institution, in that each member is under the divine commission of Christ to teach and learn of His way and will.
Scripturalness of The Educational Director’s Work
Any work attempted for the Lord should first be established as a scriptural work. This is basic in the thinking of every loyal Christian. His primary concern is to do God’s will. The results of doing the will of God are always secondary to the actual doing of it. In the words of the wise man of old, “This is the end of the matter; all hath been heard. Fear God, and keep his commandments: for this is the whole duty of man” (Eccl. 12:13).
The elders are responsible for “feeding the flock”
It is taught in God’s Word that the elders of the local congregation are responsible for teaching and nurturing the members. They must fulfill this responsibility, if they are to be elders in fact as in name. God has provided for no other group of people in the church to take the responsibility of teaching and training the church membership in Christian living. Revelation clearly points this out. “Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood” (Acts 20:28). “Remember them that had the rule over you, men that spake unto you the word of God; and considering the issue of their life, imitate their faith” (Heb. 13:7). “Obey them that have the rule over you, and submit to them: for they watch in behalf of your souls, as they that shall give account; that they may do this with joy, and not with grief: for this were unprofitable for you” (Heb. 13:17). “Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching” (1 Tim. 5:17).
Therefore, for the elders to be reluctant or hesitant to carry out their responsibilities is a dangerous dereliction of duty. Again, it is the elders’ responsibility to provide for the nurture, edification and training of the local congregation in Christian living.
Elders are responsible for doing nurturing, edifying, and training in a systematic way System and order have always been a characteristic of God’s work will men. A severe reprimand has been lodged against those who would try to carry on the edification of the church in a slovenly, haphazard manner. “But in giving you this charge, I praise you not, that ye come together not for the better but for the worse. For first of all, when you come together in the church, I hear that divisions exist among you; and I partly believe it. For there must be also factions among you, that they that are approved may be made manifest among you. When therefore ye assemble yourselves together, it is not possible to eat the Lord’s supper: for in your eating each one taketh before other his own supper; and one is hungry, and another is drunken” (1 Cor. 11:17-21). “But now, brethren, if I come unto you speaking with tongues, what shall I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching?” (1 Cor. 14:6). “I thank God, I speak with tongues more than you all; Howbeit in the church, I had rather speak five words with my understanding, that I might instruct others also, than ten thousand words in a tongue” (1 Cor. 14:18-19). “If therefore the whole church be assembled together and all speak with tongues, and there come in men unlearned or unbelieving, will they not say that ye are mad?” (1 Cor. 14:28). “If any man speaketh in a tongue, let it be by two, or at the most three, and that in turn; and let one interpret: but if there be no interpreter, let him keep silence in the church; and lot him speak to himself and to God. And let the prophets speak by two or three, and let the others discern. But if a revelation be made to another sitting by, let the first keep silence. For ye all can prophesy one by one, that all may learn, and all may be exhorted; and the spirits of the prophets are subject to the prophets; for God is not a God of confusion, but of peace” (1 Cor. 14:27-33). “But let all things be done decently and in order” (1 Cor. 14:40).
The great principle to be found in these passages of scripture is God’s demand for order and system when he is served. The major purpose of the tongues, the prophesying, and the interpreting was to edify, exhort, and teach the church membership. If the principle of decency and order was demanded in New Testament times when the people were being taught of God, that principle holds true in God’s church today. Therefore, the elders are not only responsible for providing adequate teaching, nurture, and edification for the church, they are responsible for carrying out this program of work decently and in order.
The elders may fulfill their responsibilities through others
It has been established that the elders are responsible for teaching and training the church in Christian living. However, this does not imply that they must personally do all the teaching and training. Many, through the ages since the church was established, have had a prominent part in the teaching program of the church. The following passage so indicates: “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ . . .” (Eph. 4:11-12).
Therefore, the conclusion is inescapable that many people other than the elders have been busily engaged, with the approval of God, in doing the work for which the elders are held responsible, that is, teaching, perfecting and edifying the body of Christ. Jesus applied this principle of fulfilling responsibility through others while he was engaged in his personal ministry. “After those things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized” (John 3:22). “When therefore the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself baptized not, but his disciples), he left Judaea, and departed again into Galilee” (John 4:1-3).
These two passages reveal that Jesus’ baptismal work was performed by others. Likewise, the elders may fulfill their responsibility of teaching and nurturing the church by supervising the work of others in this task.
The law of expediency applied
A group of men can hardly supervise the educational work of the church. This can best be done by an individual. A group usually determines policies, principles and procedures. However, a group needs an executive or administrative agent to expedite these policies, principles, and procedures. Therefore, it is logical and expedient for the elders to select a qualified man to direct the educational work of the church. If one of their own number is sufficiently qualified for this task, the problem is simplified. Or if a member of the congregation has had training in Christian education, he might be a logical choice. However, if no one in the congregation is qualified for this type of work, the elders may select a man from outside the congregation. They may appoint and delegate to him authority necessary for success in the work, but they cannot delegate their responsibility. The elders are responsible for the Christian educational progress of the local congregation. Christ requires of them a proper performance of this work, and they are held responsible for it.2
The apostle Paul has stated, “All things are lawful for me; but not all things are expedient” (1 Cor. 6:12). It has been shown that the selection of an educational director by the elders is a lawful procedure. When this action is the expedient thing to do in any local congregation, it could, and should, be done.
Christian Education Concepts
Just as there may be a vast difference between education, religious education, and Christian education, there are also different theories as to how the goals of these various fields of education may be accomplished. It is basic to this study that a clear conception be had of Chris- tian education. The total goal and processes involved need to be clearly analyzed and understood by the educational director, if he is to accomplish the task assigned to him by the eiders.
Christian education a process of growth
In answer to the question, “What is Christian education?” Henry Schultze describes it as:
An integrating process.
An adjusting process: with God; with environment; with time. A redemptive process.
A humiliating process.
A God-glorifying process.3
A restorative process.
This statement by Schultze points out this very important fact: Christian education is a “process.” It is not static; it continues in the life of every individual. It involves more than exposure to time- tables and curriculum. It is a process of growth. This emphasis on growth in the individual toward certain well-defined goals needs to be established in the minds of those who are concerned about Christian education. This has long been recognized in Protestant religious bodies as fundamental in religious education. This concept is clearly seen in the following seven objectives of religious education which have been adopted by many religious groups:
1. To foster in growing persons a consciousness of God as a reality in human experience, and a sense of personal relationship to him.
2. To lead growing persons into an understanding and appreciation of the personality, life, and teaching of Jesus Christ.
3. To foster in growing persons a progressive and continuous development of Christlike character.
4. To develop in growing persons the ability and disposition to participate in and contribute constructively to the building of a social order embodying the ideal of the fatherhood of God and the brotherhood of man.
5. To lead growing persons to build a life philosophy on the basis of a Christian interpretation of life and the universe.
6. To develop in growing persons the ability and disposition to participate in the organized society of Christians – the church.4
According to these objectives, every endeavor of religious education should be considered in the light of “growing persons.”
Current religious education theories designed to bring about this process of growth
The concept of religious education has changed from time to time in the past. With this change there have also been changing methods, procedures, and theories. The current philosophy of religious education has centered around three different theories, each requiring a basically different procedure, approach and general outlook. It is imperative that those who are concerned with the scriptural processes of Christian education to be cognizant of these views.
One theory affirms that religious education is pupil-centered. The aim is to teach the pupil. The method involves guiding the experiences of the pupil. This method is carried out by (1) discovering the needs and interests of the group, (2) teaching on the basis of these vital needs, (3) selecting aims necessary to meet individual needs, (4) allowing the teaching materials to be selected by both teacher and pupils, and (5) conducting the activities and handling the materials in such a way as to create a teacher-pupil adventure in finding and answering the needs of the pupil.
Another theory holds religious education to be content-centered. The aim is teaching the Bible. The method of this content-centered approach is to impart knowledge of the Bible. This is accomplished by (1) teaching portions of the Bible or related literature, (2) having as an aim the impartation of facts, (3) interpreting truth through explanation, and (4) not necessarily relating truth to the experience of the individual.
Still another theory emphasizes religious education as being Christ-centered. The aim is to fit men to live in harmony with the will of God. The method by which this aim is achieved is to lead the pupil to know and to do the will of Christ as it is revealed in the Scriptures. This is accomplished by (1) teaching from God’s Word, (2) considering the capabilities of the pupil, (3) giving the pupil a well-rounded picture of the kingdom of God, (4) searching the Scriptures to obtain a knowledge of Christian doctrine, (5) securing the pupil’s submission to Christ through obedience to the Gospel, and (6) aiding the pupil to relate what he/she learns to practical Christian living and to a deeper and closer relationship to God.5
A careful study of the first two theories shows that religious education, generally speaking, has de-emphasized Christ. The first and second theories have several excellent features, which have been combined in the third. The third theory, therefore, presents a more balanced approach to the processes of Christian education. This approach emphasizes the pupil, the content, and Christ in an effort to achieve the goals of Christian education. This approach is more likely to achieve defined goals because of its balanced emphasis upon the essential features. Christian education is pupil-centered, content-centered and Christ-centered.
Christian education involves the whole personality
The fruit of Christian education ripens in every expression of human personality. Therefore, Christian education is not restricted to the accumulation of facts in the mind; it is not content to arouse the emotions only; it has not served its entire purpose when man has made an adequate social adjustment; it is not distinctively Christian if physical development is all that is attained through application of its precepts and principles; and, it is not wholly confined to spiritual things. Christian education involves the whole personality and finds appropriate expression in the physical, intellectual, social, emotional, and spiritual nature of man. Jesus emphasized this by saying: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. The second is this, Thou shalt love thy neighbor as thyself ...” (Mark 12:30-31).
Love of God is expressed (1) physically “with all thy strength,” (2) intellectually “with all thy mind,” (3) socially by “love thy neighbor,” (4) emotionally “with all thy heart,” and (5) spiritually “with all thy soul.”
Therefore, any concept of Christian education that does riot involve the whole personality in complete service to God is faulty. Those, in the churches of the Lord, who are chosen as educational directors need to be aware of this fundamental principle. This means that Christian education is concerned with more than mere curriculum, attendance, organization, schedules, administration, class sessions, etc. Christian education realizes the importance of these things but views them as legitimate means to a much desired end. This desired end is considered next.
The goals of Christian education
Every worthwhile activity in life is governed by certain objectives, or goals. Christian education is no exception. The objectives of Christian education help fashion the means by which this education is obtained. For instance, the goals in view help to (1) direct the processes used, (2) give proper sequence to those processes, (3) guide the selection of materials, (4) determine the effectiveness of the educational procedures used, (5) supply incentives, and (G) make long-range planning possible.6 The knowledge of the pre-determined goals, or objectives, of Christian education is essential before an intelligent effort can be made to attain those goals.
Immediate goals of Christian education
The immediate goals of Christian education vary with each age group. They are adapted to the capability of each individual and are stepping stones, which the student takes, on the path of Christian living. These graded goals, or aims, of Christian education will be discussed in the lesson, “Duties of the Educational Director.”7
Long-range goals of Christian education
The educational director, and all those concerned with the educational program of the local church, will need to recognize that the successful operation of this work necessitates the recognition of long-range goals and immediate goals. The long-range goals have been stated in different ways. Schultze says that the ultimate aim of Christian education is the glory of God through (1) a recognition of reality as a God-centered pattern, (2) a recognition of the destructive effect of sin upon this God-centered pattern, (3) a recognition of the need of spiritual rebirth and special revelation, and (4) a restoration of the image of God in the pupil, with the educator functioning as an instrument in God’s hand.8
Other long-range goals of Christian education may be described in the light of certain favorable personality traits that emerge in the lives of those being guided by Christian principles of living. Some of these are: love, obedience, faith, purity, loyalty, reverence, dependability, forgiveness, honesty, self-control, open-mindedness, spirituality, self-respect, cooperation, humility, and dependability.
As already stated, Christian education is a process of growth. Such characteristics as listed above may not be fully developed at the outset of Christian living, however, they will be hastened if long-range goals are bolstered by long-range vision and provision. “Where there is no vision, the people perish” (Prov. 29:18). Every local congregation should have its educational program so organized as to be able to lead each pupil in Christian progress. This calls for effective training and teaching, a Bible-based curriculum, adequate equipment, a strong and vigorous program of evangelism, Christ-centered nurture, loyalty to Christ and His church, and an awareness of the home-church relationship in the educational work of the church.9
The desired result, or long-range goal, of Christian education is stated by the apostle Paul. “But now hath it been manifested to his saints, to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory: whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ; Whereunto I labor also, striving according to his working, which worketh in me mightily” (Col. 1:26-29).
Paul says the end of Christian education is to “present every man perfect in Christ.” He tells of God’s divine goodness in providing a system whereby this majestic aim may be accomplished. “And he gave some to be apostles, and some, prophets; and some evangelists; and some, pastors and teachers; for the perfecting of the saints, unto the work of ministering, unto the building up of the Body of Christ: till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a fullgrown man, unto the measure of the stature of the fulness of Christ: that we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error; but speaking truth in love, may grow up in all things unto him, who is the head, even Christ; from whom all the body fitly framed and knit together through that which every joint supplieth, according to the working in due measure of each several part, maketh the increase of the body unto the building up of itself in love” (Eph. 4:11-16).
The apostle Paul sets forth the long-range goal of Christian education as a presentation of full- grown, perfect men in Christ. “Fullgrown” includes the whole man, the whole personality. This is the goal of Christian education for all people. Jesus, quoting prophecy, said, “It is written in the prophets, And they shall all be taught of God. Every one that hath heard from the Father, and hath learned, cometh unto me” (John 6:45). Therefore the conclusion is inescapable that the educational work of the Lord’s church is too important to be neglected, ignored, or haphazardly performed.
The Great Need For Renewed Emphasis On Christian Education
Many Christians are only remotely concerned with the educational work of the church. Many will not even attend the scheduled classes, much less help in the teaching program. Such conduct testifies to the great need of renewed emphasis upon the educational duties of every Christian. The early church set an example in this work. “They therefore that were scattered abroad went about preaching the word” (Acts 8:4). Each Christian is under a solemn obligation to fulfill, to the extent of his ability, the demands of the great commission.
The awakening
Many members of the body of Christ are beginning to realize that the church is an educational institution, and must function as such if it is to be patterned after the New Testament order. “When the early church increased the amount of teaching and preaching they did, the Word of God increased, (Acts 6:7), the number of disciples increased. Here is the simple formula for substantial growth in the church . . . just increase the amount and the quality of the teaching that is done. If we want stronger and larger churches, just increase the amount of teaching. If we want smaller and weaker churches, cut down on the teaching. We must preach, teach, edify, nurture, nourish, until men and women are developed into strong stalwart citizens in the kingdom of God.”10
The greater challenge
In far too many churches only forty-five minutes a week is given to Christian education; there are many untrained leaders; the local evangelist is overworked and cannot possibly provide for all the educational nurture that the church seems to expect of him; there are many who attend so irregularly that little progress in Christian nurture takes place; there is very little parental co- operation with teachers; the curriculum is haphazard; there is little pupil activity; and the church activity and worship is steeped in custom and even traditionalism.11 These things ought not to be.
These, and other reasons, make it very difficult for an effective educational program to function in many congregations. It is easy to speak of the principles of Christian education abstractly, but the greater challenge comes when an attempt is made to put into practice in the local church the principles that have proven sound in the past. There, people often are met who are satisfied with the traditional ways of doing things, irrespective of the notable lack of accomplishment. There are found many people who have prejudices that seem impossible to be overcome, and who have many other interests which sometimes overshadow their interest in the church.
One of the great tasks of Christian education in the local church, therefore, is to revitalize the faith of the members, so they will see the claims that Christ has upon them. This calls for courage to abandon old methods that have proven faulty and fruitless. The times are ripe for courageous preaching, intelligent teaching, sincere worship, sympathetic oversight, qualified personal counseling, and a general awakening to the great challenge of teaching the whole world about God and Christ. There needs to be a definite clarification in the minds of the members of what the church really is, what it stands for, what it is trying to accomplish, and the necessity of teaching God’s Word to reach its goal.12
The church needs to awaken to the importance of teaching. Until a few years ago, many local congregations gave little, if any, thought to teaching. Even now, the average congregation spends more on pulpit preaching than on any other type of teaching. Preaching must not be minimized; rather, class teaching should be emphasized as one effective method of reaching people for Christ. “We all should recognize that at least 75% of the growth of the church comes through our Bible classes. This should bring us face to face with the importance of this work. We are per- suaded that the teaching done on Lord’s Day in the classes, pays larger dividends, than any other investment the church is making in teaching. The average congregation, in the average place, can increase its class attendance at least 20% each year, by a diligent application of a few simple principles, plus a lot of hard work.”13
In considering the great responsibility of the educational work of the church, it may be said that the prospective educational director need not hesitate, for lack of challenge, to enter this work full-time. In fact, there is no other work of the church that presents a greater challenge than the educational work.
The higher percentage of larger congregations
As the congregation gets larger, the complexities of the educational organization and administration mount. This creates an even greater need for men who have had special training in the field of Christian education. The Lord’s church has grown since World War II. Thousands of new congregations have been established. Hundreds of those already in existence have increased in size until new buildings and educational facilities have become a necessity. The number of congregations that are able expediently to employ a full-time educational director continues to increase. This means that those who desire to prepare for this type of Christian service will have greater opportunity to devote full time to this field. Also, as the church becomes more Christian- education conscious, it is certain that local congregations, even though relatively small, will desire a man who is both qualified to preach and to serve as director of the educational work of the church. This means that the work of the educational director will not be confined to large city churches, but, if qualified, he will be able to fill a much-neglected place in rural churches, urban churches, large churches, and small churches. Therefore, it is axiomatic that all preachers should have some degree of special training in Christian education, and that all those contemplating entering the educational work of the church on a full-time basis should have extended special training in this field of service for the Master.
The need for home-church educational emphasis
The educational program of the local congregation must be carried over into the homes of the members, if it is to be fully successful in molding lives in Christ. The educational program of the church will never produce the results it ought to, unless the Christian homes vitalize this program by making it family-centered. The extended teaching periods, varied curricula, employed directors, excellent equipment, through-the-week activities, etc. will not fill completely the need of the pupils in Christian growth. “Religious education, however highly organized will remain superficial until the Church goes to the root of the matter and prepares its members to guide religious development with the family. Religious education as it has grown up in the last century has played too completely into the hands of specialists. They are all right in their place, but they cannot take the place of parents.”14
Parents have, in too many cases, assumed that sending a child to Bible school for one hour on Sunday morning is equal to providing that child with a Christian education. Paul H. Vieth has said that the church which will assume that the family is basic in religious education and will refuse to accept pupils in its church school unless parents agree to carry on the home program, will find itself not only growing in effectiveness but also in numbers.
Although no congregation is going to refuse to accept pupils in the Bible school simply because their parents will not co-operate in the educational program, this statement by Vieth does emphasize a phase of the educational work of which every congregation should be aware – a parent education program comprehensive and vital enough to influence the home life of every family in the church.
Securing church-home co-operation for Christian education
Although most members of the body of Christ are aware that parents are responsible for “nurturing their children in the chastening and admonition of the Lord” (Eph. 6:4), this is a situation that demands forceful action and plain teaching. The positive approach will secure best results. A program of educating parents in ways of teaching Christianity in the home, plus Bible study and conferences with teachers, preachers, directors, and elders, should be the first step in renewing the emphasis on Christian education in the home. Since the assembled church cannot, with any marked degree of efficiency, accomplish the task of Christian education alone, Christian parents need to know the reasons why the church cannot do all of the teaching necessary to rear the children in the fullness of Christian living. Some of these reasons are as follows:
1. The home has the child during the most impressionable years of life.
2. The home has the child over an extended period of time.
3. In the home, teaching is done in normal life situations.
4. The home offers opportunity for repeated teaching.
5. The home offers opportunity to observe results.
6. In the home the child learns by observation of other members of the family, especially of parents.
7. In the home there is a variety of experiences.
8. The home is a source of authority for children.
9. There is within the child a desire for family approval.
10. In the home parents have time to deal with the child as an individual.15
When parents realize fully their obligations and privileges as teachers of their children in the home, they will be more readily inclined to co-operate with the educational leaders of the congregation. When this ground-work has been properly laid, the joint educational responsibilities of the church and the home may be made known to great advantage for all concerned. The following points, when properly indoctrinated into the thinking of the parents and the educational leaders, will do much to assure better home-church co-operation.
The parents should bring their children to the Bible classes regularly. The entire family should be there on time, with the right attitude, and properly prepared for intelligent class participation. The proper preparation of the Bible class lesson demands that the parents provide a time, a place, and the equipment for home study with their children. The time should come when there are three manuals, one for teacher, one for pupil, and one for parents. The specific preparation will vary with the curricular program in which the children are then located. The parents should make an attempt to understand the needs of the educational program, its procedures, and its purposes thoroughly enough to react as quickly and intelligently as in the case of public school matters. The parents should visit the class rooms with the children. They should know the teachers and workers. They should feel free to discuss with the educational director or the elders any problem or suggestion. They should be quick to inform them of their home needs and desires concerning the educational program. The parents should practice daily prayer and Bible reading with their children in an atmosphere conducive to the cultivation of Christian character and conduct. The educational leaders must recognize the important place of the home and provide Bible school work toward that end. Special classes on the home should be frequent in the Bible school program. Bible school leaders and teachers should visit in the homes of the parents to get acquainted with the pupils and build a co-operative attitude. In this way they may know the home conditions and make necessary adjustments in the teaching program to meet them. All the plans for the educational work of the church should be made known to the congregation as quickly as feasible.16 The successful educational director will, to the best of his ability, be in- strumental in awakening the congregation to their responsibility in carrying the educational program into the very heart of every home.
Summary
The educational director who succeeds in his work will have a clear conception of the characteristics of the New Testament church; he will know that the work in which he is engaged is a scriptural work approved by the Lord; he will have a broad knowledge of Christian education principles; he will feel acutely the great need for renewed emphasis on Christian education, both in the local congregation and in the home. Although these things are necessary for his success, they will not, in themselves, assure him of success in this field of work. The next lesson deals specifically with the qualifications of the educational director.
Footnotes:
1 J.P. Sewell and H.E. Speck, The Church and Her Ideal Educational Situation (Austin: Firm Foundation Publishing House, 1933), p. 8.
2 Sewell and Speck, op. cit., pp. 75-76.
3 Henry Schultze, Course of Study for Christian Schools, (Grand Rapids: William B. Eerdmans Publishing Company, 1947), pp. 27-30.
4 W.A. Harper, “Major Objectives of Religious Education,” Religious Education, XXXII (October, 1937), 282.
5 James DeForest Murch, Christian Education and the Local Church (Cincinnati: The Standard Publishing Company, 1943), p. 135.
6 Harper, op. cit., p. 281.
7 See Appendix C for graded aims of Christian education.
8 Schultze, op. cit., pp. 30-32.
9 Murch, op. cit., pp. 383-388.
10 Roy E. Stephens, “On Teachers and Teaching,” The Ministers Monthly, II (June, 1957), 39-40.
11 O. Mayer, “How Effective Is the Educational Work of the Church?” Religious Education, XXXIII (October, 1938), 218.
12 F.I, Sheeder, “Task of Christian Education in the Local Church,” Religious Education, XXXV (April, 1940), 95-100.
13 Stephens, loc. cit.
14 W. Fallow, “Now for the School of the Church!” Christian Century, LXII (June, 1945), 676-677.
15 Findley B. Edge, Teaching for Results, (Nashville: Broadman Press, 1956), pp. 178-187.
16 Heim, op. cit., pp. 95-96.
