PLAGIARISM FREE ‘A’ WORK HIS & PHILO

7 Learning to Be a Christian

Can you learn to be a Christian? This is a crucial question for Christian educators. How we answer this question determines what we think we’re supposed to do (and not do) as teachers, mentors, disciple makers, small group leaders, and so on. This isn’t a trick question or a loaded question. Depending on how you define terms, interpret intentions, and emphasize words, the question could be read differently. Can you as a teacher, alone, apart from the Holy Spirit, teach someone to become a Christian? Is learning just knowledge, or is there more to it? Is it a change of mind, alone, or does it involve more? Likewise, is it learning to be a Christian, or to become a Christian? This chapter will introduce the idea of learning in the church, explaining how not all learning is alike and how learning requires different educational and pastoral approaches.

Learning through Concept Development

Second Timothy 3 mentions that Scripture can “make you wise” (v. 15) by providing information that can inform and form our thinking, moving us from being informed to thinking wisely. This is what educators call cognitive learning. We often use the metaphor of the head —that is, head knowledge. Scripture provides insight into this kind of learning. The preface to Proverbs explains that the purpose of learning is far beyond simply providing information but should result in concept development, building, connecting, and increasing in complexity as we study. Proverbs 1:1–7 reads:

The proverbs of Solomon, son of David, king of Israel: To know wisdom and instruction, to understand words of insight,

to receive instruction in wise dealing, in righteousness, justice, and equity;

to give prudence to the simple, knowledge and discretion to the youth—

Let the wise hear and increase in learning, and the one who understands obtain guidance,

to understand a proverb and a saying, the words of the wise and their riddles.

The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction.

Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic. Created from amridge on 2022-03-01 04:45:22.

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The author brings up everything from those who “despise wisdom” (v. 7), to those who think simply (v. 4), to those able to think with discernment (v. 4) and understanding (vv. 5, 6) and apply it to life (v. 5). This is all a portrait of the development of concepts, from knowing the content provided to thinking it through into a mind that exhibits wisdom. It is learning through concept development. The Bible itself exemplifies this, since as God’s special verbal revelation, it calls us to cognitive learning. As Gerhard Bussmann writes, “God has appeared in history via events, appeared personally in Christ, and has also revealed his will via a written record, the Bible. . . . [Cognitive learning] is knowing God with the mind.”1

Levels of “Knowing”

A third-grade children’s church student might say, “I know John 3:16. ‘For God so loved the world . . .’” Yes, they know it, in the sense they have memorized the words. However, if they are still at this level of cognition when they are adolescents or young adults, their knowledge may not serve to advance their faith. A seminary student might be able to say, “I know John 3:16 as it fits into the greater concept of ‘love’ in the writings of John.” Both of these examples are cognitive learning, but they demonstrate the development of the concept. Benjamin Bloom formulated a six-tiered progression of knowledge to help us understand concept development —cognitive learning—from lower to higher orders of thinking.2

1. Knowledge: like memorization, a rote knowledge of the subject 2. Comprehension: the ability to translate, interpret, or extrapolate 3. Application: the ability to use the information in other situations 4. Analysis: the ability to discern elements and relationships and the organizational

principle(s) behind an idea 5. Synthesis: combining the information with existing understanding; formulating a more

abstract concept from the information 6. Evaluation: the ability to make judgments and to discern; wisdom

Bloom’s taxonomy of cognitive learning demonstrates how learning is constructed, growing in complexity and interconnectedness until it reaches a comprehensive, consistent way of thinking. It allows educators to assess the student’s level of thinking. This is based on a learning theory called constructivism. Constructivism basically emphasizes students’ cognitive assembling of knowledge and understanding to ultimately make meaning. The learner is endeavoring to make sense of their world and construct that meaning. Cognitive theorists maintain that learning is the reorganization of perceptions. Knowledge is constructed when the learner recognizes relationships and makes connections between pieces of information and between bodies of knowledge, moving from isolated ideas to an interconnected concept.3 Perhaps the most relevant theorists for constructivism are Jean Piaget and George Kelly, as well as Lev Vygotsky, who emphasized the role of society in the construction of meaning. How does this impact practicing Christian education? Because faith has a cognitive

dimension, learning about the faith is essential to becoming a Christian and continuing to grow

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in Christ. We need to know the story of Scripture. How can we expect people to think Christianly if they don’t know the basics of our faith? As Christian educators, we need to help students learn to think in biblical and theological categories to facilitate biblical thinking. But what if this is overemphasized? What if this is the only kind of learning going on in a church? It can lead to one’s faith being tied to legalism, a dehydrated orthodoxy, quasi-gnostic—brains on a stick. Learning to be a Christian would be reduced to having a head knowledge of faith with nothing else. Faith would be the facts and just the facts. This is why we must give attention to the other two ways in which we can learn.

Learning through Experiences

“Now when they heard this they were cut to the heart” (Acts 2:37). While learning may indeed be cognitive, it is also affective. Not effective, but affective, meaning it changes the heart— values, convictions, priorities, relationships, and commitments. Second Timothy 3 also says Scripture is “profitable for” a Christian life. We are not talking about learning by doing (that’s next) but learning through life experiences. It is not just knowing Jesus with the mind, but “Whoever believes in the Son of God has the testimony in himself” (1 John 5:10). But how does “the heart” learn? It learns through experience. Lawrence Richards describes the Mosaic idea of nurture as one replete with intentional

experiences, all designed to immerse children into the faith experiences of their ancestors.4 The learning in the faith community of both testaments took place through the calendar, festivals, feasts, and activities of remembrance. These celebrations of the covenant relationship with God in Old Testament feasts and festivals were a means of knowing God through his covenant. In the New Testament it happens through the Lord’s Supper. The Bible presents a model of learning based on experiences, designed to shape the heart, such as experiencing God within the fellowship of the church, the Christian family, and the presence of the Holy Spirit, as well as on Christian holidays that are celebrations of the covenant.5 Similarly, relationships provide a catalyst for affective learning through experience. Bussmann observes, “God has also chosen to make himself personally known to humanity. . . . Knowing God not only involves remembering his great acts in history, but experiencing the relationships he has desired for humanity.”6

Levels of Affective Learning

As with cognitive learning, some have undertaken to describe the process or level of affective growth in the learner. David Krathwohl formulated a five-tiered taxonomy for explaining and evaluating learning in the affective domain. His model is as follows.7

1. Receiving (attending) occurs when someone is willing to listen, shows an awareness of another, and basically is willing to give someone or something attention. It’s willingness to hear a new value.

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2. Responding not only acknowledges a new idea but interacts with it by questioning, responding, and receiving a satisfactory response to it. The new value is now not so “new.”

3. Valuing makes the transitional point of accepting the new idea. One accepts the value as one’s own, making it a preference and making a commitment to it.

4. Organization happens when the newly affirmed and accepted value begins to influence one’s life and one begins to restructure and reorganize one’s values, commitments, and relationships.

5. Characterization by a value or value complex occurs when the value has taken such a firm presence in one’s life that one exemplifies that value, or the value characterizes the person. What was once a value only to be listened to, one’s life is now all about.

Krathwohl’s taxonomy actually explains the process of conversion better than other taxonomies and theories of learning. We were once willing to listen to the gospel, entertain the message, and accept Christ for ourselves (valuing), and then he began to transform our lives until we became more and more Christlike (characterization).8 The learning theories that parallel or inform learning in the affective domain are described

as humanist learning theories, which we’ll describe in greater detail in chapter 11. Affective learning focuses on the individual and personal clarification of experiences and values, and learning theories that are more aligned with secular humanism emphasize this domain of learning. Affective learning is more value-driven, more prescriptive, rather than descriptive. Education usually has a low “core” and is heavy on electives because it is student centered.9 For this reason teachers are described as facilitators rather than authority figures. Humanist learning theories are most associated with the ideas of psychologists Carl Rogers and Abraham Maslow, child educator John Hold, and adult educators Malcolm Knowles and Jack Mezirow, as well as Brazilian educator Paulo Freire. How does this affect us practicing Christian education? Experiences, especially Christian

ones, are crucial to forming faith. How many congregations sponsor cross-cultural mission trips to provide a unique ministry experience designed to challenge believers and facilitate growth? How many congregations emphasize the formation of community and building of relationships through small group ministries? The key to helping believers learn affectively through experience is to identify the desired values, attitudes, or characteristics and then provide the experiences that are most likely to elicit or stimulate these outcomes, even providing a role model or some information to help them process the experience and encourage the acceptance of change. When one reflects on affective learning theory and strategies, the church’s practical function

and necessity become even more evident. The church models and provides an experience of a real, living faith. While experience may not be able to teach propositional truth, which is essentially cognitive, it does aid in the application and practical expression of belief. Learning through experience calls us as educators to become increasingly aware of our own life experience and the experiences of our students. Life experience teaches us, but often we are unaware of it, and hence as Christian educators we need to assist students in reflecting theologically on their life experience by raising probative and reflective questions.

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One caution. When the affective domain is dominant in your approach to discipleship, it can result in a faith that is superficial, experiential, and rather self-centered. Faith lacks depth intellectually because of the focus on emotional engagement. As Paul critiques his Jewish countrymen, “I bear them witness that they have a zeal for God, but not according to knowledge” (Rom. 10:2).

Learning through Doing

However, while we can learn through the head and the heart, we now need to learn with our hands, metaphorically speaking. Learning can be done by doing something, through what we might call training. When you learned to tie your shoes, it was quite an accomplishment. You tried, but failed. Someone then showed you how to do it and asked you to try with their step- by-step instruction and feedback. Eventually, you were able to do it on your own. You became so proficient at tying your shoes that it’s now automatic; you don’t have to work at it, it just happens. In fact, slowing down to explain it to others can actually cause you to make a mistake! One can acquire a new ability or skill only by actually practicing it. Could you really learn to tie your shoes if someone came out with a lectern and PowerPoint slides about the history and philosophy of shoes, diagrams of shoes and laces, and videos of how one ties one’s shoes— and if, upon listening and watching all this, you were then handed a pair of sneakers and told to tie them? No! To really master a skill you have to repeatedly practice it with assistance and feedback until you no longer need either. This is learning by doing. In the Old Testament, the skills needed to produce the tabernacle were lacking, and the need

was so urgent that God gifted individuals with the skills to do what needed to be done without any prior training (Exod. 35:30–35). Conversely, Jesus’s ministry with the Twelve gives insight into the process of training others. As one reads Mark’s Gospel, early on Jesus is doing everything, and the disciples are spectators (1:14–3:12). The disciples begin to assist Jesus in what he is doing (3:13–6:6). Then, once they know what to do, the disciples begin doing the ministry while Jesus supervises them (6:7–13, 30). At the close of the Gospel, the disciples are commissioned to do the ministry as Jesus departs—the Great Commission (16:15–16, 20). Jesus didn’t just lecture them or let them observe his ministry; he trained them to do ministry by letting them do it with him. They were learning by doing.

Levels of Skill Learning

Perhaps one of the greatest challenges of discussing learning by doing is the labeling of the learning domain itself. Some call it behavioral, others psychomotor, others active or skill. Likewise, because “doing” is very general yet sometimes specific to a certain set of skills, each requiring varying levels of expertise, numerous “taxonomies” for this kind of learning have developed. Unlike scholars of the cognitive and affective, those who study learning by doing have not widely accepted any one taxonomy. Figure 7.1 summarizes an analysis of these taxonomies.

Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic. Created from amridge on 2022-03-01 04:45:22.

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Just like when you learned to tie your shoes, the teacher works with the student, who becomes more capable and less reliant on the teacher until the student is capable of performing the task on their own. The taxonomies often denote the step-by-step development of the student’s capabilities, usually in five tiers, but label them distinctively depending on the skill on which the taxonomy is based. One learning theory that lends itself well to learning by practicing is that of Russian theorist Lev Vygotsky. He theorized learning in “zones”: the zone of potential development, the zone of actual development, and finally the zone of proximal development. The student has a potential for development, but that is usually more than their actual development—that is, what the student is able to do at present is not their full potential. The distance between these two zones is the area of proximal development, which is the area needed to close the gap, wherein the teacher provides insight, guidance, practice, and feedback until the student meets their full potential and is able to accomplish the task themselves. While Vygotsky used his zones to describe even cognitive development, the acquiring of skills obviously is addressed in his writing.10 Often the behavioral theories of learning are relevant to the psychomotor or behavior domain of learning, beginning with the theories of Ivan Pavlov and B. F. Skinner. These theories focus on the motivation of the student toward a desired behavior or action through the introduction of rewards and punishments for performance designed to reinforce learning.11 What does this have to do with practicing Christian education? Not everything about the

Christian faith can be taught in a classroom or experienced in a prayer meeting. Part of our education ministry has to be about training believers in the skills necessary for their faith and for active participation in ministry. Learning to do something new requires them to actively participate, but only with guidance and feedback from a capable teacher, to develop their own abilities and reach their potential, cultivating good performance while correcting underperformance. As with the other learning domains, a danger exists in emphasizing this kind of learning over

the others. Focusing exclusively on learning through doing can lead to a very outward-focused, works-oriented Christian faith. Education can become utilitarian, meaning teaching only what is needed to do the work of the church and nothing else, and can ultimately contribute to burnout in terms of commitment to perpetual service without opportunity for cognitive or affective learning. We need balance.

Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic. Created from amridge on 2022-03-01 04:45:22.

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Your Congregation Is a Learning Organization

While there is more to faith than learning, the teaching ministry of the church can indeed advance, nurture, and equip the believer to grow in faith. Your congregation is a learning organization. Believers develop a Christian worldview—God’s perspective on life—by forming a Christian intellect and learning through concept development. Believers develop values, passion, convictions, and character as they engage in Christian experiences and relationships, growing affectively by learning through experiences. They also grow in their abilities, the practices of the Christian faith, and their personal ministries when they are guided and trained by a more mature teacher, developing proficient practices for growth and service as they learn through doing. The church must embrace and find balance in all three ways we learn, or else learning in the church will result in an overemphasis and imbalance in our faith. Practicing Christian education involves utilizing all three approaches, emphasizing the one most relevant for a specific program, but not to the exclusion of the other two.

Reflection Questions

1. How would you teach someone about an apple if they had never even seen one (cognitive learning)? Be creative. How might this apply to teaching the Bible’s content?

2. How would you teach someone to ride a bike (skill learning)? Be creative. How might this apply to teaching for service?

3. How would you teach someone to be kind (affective learning)? Be creative. How might this apply to teaching for piety and character formation?

4. How might a Sunday school class or small group embrace all three types of learning? What would this require them to do differently?

5. How might a teacher/sponsor/leader development program embrace all three types of learning? Why not just learning through doing?

6. Review the ministry programs in your home or current congregation. What kind of learning do they promote? Are these in balance, or is there an imbalance?

Suggestions for Further Reading Moreno, Roxeno. Educational Psychology. Hoboken, NJ: Wiley, 2010. Slavin, Robert E. Educational Psychology: Theory and Practice. Boston: Allyn and Bacon, 2000. Yount, William. Created to Learn. 2nd ed. Nashville: B&H, 2012.

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9 Congregational Education and

Formation

The most formative aspects of our faith take place within the context of local congregations. As Christians, we are shaped and formed through the practices, activities, and events of the local church. Practicing Christian education involves social gatherings, Bible studies, worship, and service, which all play an important role in forming our faith. Some have said that it takes a village to raise a child; in the same way, it takes a congregation to form a Christian. In this respect, the practices and activities of a local congregation are critical in faith formation. So why do some congregations do a better job of faith formation than other congregations? What are the specific practices and activities in these congregations that shape faith? These questions become critical in understanding what it really means to do Christian education comprehensively in local congregations, which, by God’s grace, form and shape people’s faith. What is congregational formation? Congregational formation is primarily concerned with

how, through its practices, the community of faith forms and transforms Christians. Congregations serve a distinct mission, providing a sacred place where God’s Spirit promises to dwell among believers. Congregational formation exists to “build up,” to construct communities of faith that serve God and love neighbors, for the sake of transforming the world. Congregational formation describes the corporate educational effort that nurtures and forms the faith and the witness of community members.1

Corporate Memory

Each local congregation possesses a unique personality or history that shapes what its members believe and how they practice their faith. Congregations exist in diverse groups of faith traditions and denominations, each reflecting a particular aspect of the vision and mission of the church. For example, a congregation shapes its identity when it focuses more on social justice and compassionate ministries. Or a congregation shapes the ethos and identity of a local church when it gives more attention to the sacramental practices. In the same way that families have a memory of the events and activities of their past, so do

congregations. Congregations have a corporate memory. This corporate memory provides the primary avenue to pass beliefs on to the next generation. Practicing Christian education in local churches requires us to pass on the beliefs, practices, and values to other believers, especially

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the next generation. This includes the biblical and theological traditions of that particular faith community. Who we are and what we believe influences how the congregation shapes and forms faith. In essence, we are a product of our local congregation or tribe. Congregational memory includes the recognition of our place in the faith tradition and how that tradition will be carried on to the next generation. Charles Foster expresses concern that congregations continue to lose corporate memory,

especially with the loss of connectedness across generations and the diminishing loyalty to faith communities.2 Many congregations lose their memory due to the increasing number of new people attending church. Recognizing, preserving, and developing memory remains one of the primary purposes and tasks of congregational formation. The Christian educator is to provide intentional practices that ensure the corporate memory

of a congregation, which includes its beliefs, values, and practices, is passed on to the next generation. This becomes especially important given that many new attenders do not have an understanding of the Bible, theology, or Christian practices. In other words, they do not have a sense of memory about the faith tradition. Therefore, Christian education needs to intentionally ensure that new believers are taught about the faith tradition. This is best done through modeling Christian practices that are important in teaching the faith story.

Community as Formation

Forming faith in congregations includes the development of biblical community. An important biblical passage regarding community is Acts 2:42: “And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers.” Christians often view this passage as the beginning of the church because it represents the first example in Scripture after Pentecost of believers gathering together for worship and fellowship. The passage focuses on four qualities of this new church: the apostles’ teachings, fellowship, breaking of bread, and prayers. These four qualities are reflected in the formation of many congregations. The passage provides two distinct pairs that are linked together. The first pair is “the

apostles’ teachings” and “fellowship,” or koinonia. The apostles’ teachings refers to the testimony or witness of the Twelve about Jesus’s ministry and resurrection. Fellowship was common in the Greco-Roman world and referred to the relation or bond between persons. This passage focuses on the bond among all the groups of believers. The second pair is “the breaking of bread” and “prayers,” and has similar connections. The

breaking of bread doesn’t refer to taking Communion together, as some interpreters have suggested; rather, it focuses on believers sharing a meal together at someone’s home. It is representative of how many congregations gather together around a meal or potluck. The prayers refers to times of prayer in the temple for worship and times of prayer among believers. Both of these pairs provide a connection between worshipful activities and the social bond between believers as they gather in homes for prayer and a meal.3 Luke further describes the communal life of the ancient church in Acts 2:44–45, observing that everyone

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had everything in common and shared their resources. They gave to anyone in need. This communal approach to living was a characteristic of the early Christians. The ancient church example in Acts provides a basis for Christian community or koinonia.

Koinonia means “communion,” “participation,” or “joint participation.” In the New Testament, the word means that the collective well-being of the community supersedes the self-interest of the individual members. In other words, everyone is to work and produce for the sake of the community. This has two primary implications for practicing Christian education today. First, koinonia means that Christians are to gather together with other Christians for times of prayer, worship, fellowship, and to share a meal. Second, it refers to social equality. The early Christians understood that fellowship included the acceptance of all people regardless of their socioeconomic, ethnic, religious, gender, or cultural context. Their identity in Jesus Christ took precedence over social systems and classes of people. They shared their resources and viewed everyone as equal. Community or koinonia has become more difficult in societies influenced by a Western

individualistic mind-set. Many Christians maintain a privatized faith and believe they have no responsibility to other people or to a local congregation. Faith is often divorced from relationships with others. But as John Wesley believed, referring to the importance of social relationships within the context of community, there is no holiness without social holiness.4 This includes the sharing of spiritual lives together in small groups as places of spiritual accountability. Christian educators have an opportunity to speak to these challenges by creating a sense of

community. Authentic community breaks through the fragmentation and individualism and provides a place for acceptance. Communities share a “common heritage” originating in God’s love and grace, which binds all ages and diverse groups together. We need to practice Christian education in such a way as to preserve and advance the qualities of a distinctively formative Christian community.

Intergenerational Ministries

Practicing Christian education is obviously a generational ministry, involving children, adolescents, and adults of all ages, but often it is not intergenerational. Many congregations have moved away from the segmentation of age groups to embrace intergenerational ministries. One example of this is the recent development of Sticky Faith by Karen Powell and Chap Clark.5 Their thesis is that intergenerational ministry isn’t something that congregations do; it is something they become. Christian educators and congregations need to value intergenerational relationships. In order for this to take place, there needs to be a shift away from an individualistic mind-set to develop a mind-set that includes assimilating children and youth into the church today. This shift does not mean moving away from age-level-specific ministries, but it means supplementing them with intentional intergenerational practices and activities. For example, many youth ministers began to acknowledge that their ministries seemed

isolated from the life of families and the general church, creating one-eared Mickey Mouse

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ministries that isolated youth from intergenerational influence.6 So they have begun to develop activities and practices that include youth within the overall life of the congregation. These intergenerational forms of Christian education include the whole family. The shift to intergenerational ministries has also included a focus on family ministry. One

example of this is intergenerational forms of worship that include all age groups. Through worship, the stories, rituals, and symbols provide a means to remember the faith story and to “tell” the faith story to others. Congregation formation as family ministry includes providing education about the sacraments of baptism and the Eucharist as central aspects of the worshiping community. These sacraments foster faith formation in individuals and the family. Another important aspect of intergenerational ministries is acts of compassion and service.

All age groups can be engaged in mission projects and acts of justice. These can be some of the most formative events in a person’s faith formation. When people have an opportunity to practice their faith with others, it can be very formative. Also, when faith is practiced within the context of the church, specific habits, beliefs, and behaviors are developed. The benefit of intergenerational ministries is that they allow each generation the opportunity

to learn from the others. An intergenerational ministry fosters activities for all age groups, providing opportunities for intergenerational formation. Children and youth can be nurtured and modeled by adults, while adults can listen to and learn from the younger generation. Congregational formation includes all ages in worshiping, learning, and serving together. This may be a challenge for congregations that have age-level ministries, but faithful discipleship includes finding creative avenues to integrate all generations.7 Practicing Christian education in the contemporary congregation requires us not just to embrace believers of all ages—though we can never wholly abandon age-related ministries—but also to foster intergenerational opportunities for learning and relationships to facilitate formative Christian communities.

Catechesis

Catechesis describes the way Christians are made. It means all the intentional learning within a community of Christian faith and life. Historically, the mark of a Christian is our baptism. We spend the rest of our lives involved in a process of becoming more Christian. That lifelong process is one of catechesis. John Westerhoff describes catechesis as essentially a pastoral activity intended to transmit the church’s tradition and to enable faith to become living, conscious, and active in the life of maturing persons and a maturing community.8 It is concerned not only with conversion and nurture, commitment and behavior, but also with aiding the community to become more Christian. It is about passing on living tradition in the form of a story and vision for all those who share in the life and mission of the Christian faith community. Westerhoff affirms that “catechesis is the deliberate (intentional), systematic (related) and sustained (life-long) processes within the community of Christian faith and life which establish, build up, equip, and enable it to be Christ’s body or presence in the world to the end that all people are restored to unity with God and each other.”9 Catechesis is at the heart of practicing Christian education.

Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic. Created from amridge on 2022-03-01 04:49:51.

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Westerhoff’s view of catechesis includes three aspects: formation, education, and instruction.10

Formation implies intentional, relational, and experiential activities within the life of the congregation. Examples include mission trips, service projects, and service learning. Education implies “reshaping” and refers to critical, reflective activities related to these communal experiences. Instruction implies “building” and refers to knowledge and skills useful to communal life that are transmitted, acquired, and understood through a teaching process.

These three distinct aspects are interrelated processes in catechesis. Formation is how the body of Christ is formed through intentional practices. Christian education is the process of reflecting on these practices; and instruction or teaching is the processes of building knowledge so the congregational corporate memory can be communicated. The goal of catechesis is to help Christians both individually and corporately grow in their relationship with God and in their relationship with other believers. The result is that as people grow spiritually, they will be engaged in acts of justice, mercy, and compassion.

Worship and Catechesis as Formation

Catechesis begins in worship. Worship remains central to congregational formation. In worship, people gather to give praise and thanksgiving to God. Many Christian educators believe that worship anchors formation and that all efforts of forming and discipling Christians should take place in worship.11 Debra Dean Murphy believes that Christians are formed and transformed through worship, praise, and doxology. She argues that worship and Christian education often appear as two separate enterprises because Christian education has been influenced by modern models of education that divide worship and Christian education. Murphy’s primary thesis calls for a catechesis that provides a richer theological heritage that unites Christian education and worship with discipleship and doxology. For Murphy, catechesis more fully captures the goal of Christian education as formation and transformation. Any formalized teaching about creed or doctrine must concede the primacy of worship for shaping people to be able to receive and understand such doctrinal instruction.12 A deep unity exists between Christian formation and worship, between discipleship and

doxology. Catechesis is a journey of transformation that culminates in the praise and adoration of God. Catechesis begins and ends with liturgy, ultimately giving praise and worship to God. Thus worship confers and nurtures Christian identity. Therefore, corporate worship through preaching, prayer, and the sacraments provides a more robust form of congregational formation. An important part of congregational formation through worship is the significant events

within the worshiping community. Charles Foster identifies four events that form congregations and nurture faith: paradigmatic events, seasonal events, occasional events, and unexpected events.13

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First, paradigmatic events establish a pattern for Christian life and community that have their origin in ancient traditions and rituals. These can include such events as caring for the poor and ministry to widows or widowers. Second, seasonal events are rhythmic patterns of congregational formation that include

following the Christian calendar. The ritual processes that structure these events carry the congregation through the liturgical seasons from Advent through Christmas, Epiphany, Lent, Easter, and Pentecost, and through saints’ days. Observing seasons helps Christians “relive” Jesus’s birth, ministry, death, resurrection, and ongoing ministry through the church. As we participate in the liturgical life of the church, we participate in the events of God’s story of salvation. There is a renewed interest in following the Christian calendar and lectionary readings in

worship. The lectionary describes a list of Bible passages for reading, studying, or preaching in services of worship that cover the majority of Scripture in a three-year pattern. The lectionary readings usually include passages from the Old Testament, Psalms, Gospels, and Epistles. Following the lectionary provides an educational curriculum to tell the complete story of Scripture. In worshiping contexts, the lectionary is used to guide Scripture reading in worship and preaching. Congregational reading of Scripture provides an interpretive act that brings Scripture to the center of the worshiping community. The story of Scripture is also taught and experienced through preaching through the lectionary. The benefit of including the lectionary as a curriculum in worship is the retelling of the Christian story, which allows people to participate in the story each year. Third, occasional events intensify community identity and mission by providing community

meaning and life. These events include weddings, funerals, baptisms, anniversaries, mission trips, homecomings, and church building dedications.14 For example, a community’s identity is heightened when a young couple brings a child to be dedicated or baptized. Homecoming ceremonies provide a time of retelling the heritage of a congregation. Through these significant church events, faith formation takes place in the context of congregational practice. Fourth, unexpected events include events that interrupt the rhythmic patterns and structures

that give order to the worshiping community. These unexpected events bring joy and sorrow, blessing and suffering. They come in various forms, such as a tragic loss of life, the loss of employment, or a birth of a child with a disease. These unexpected events of life interrupt the normal flow of congregational life and worship,15 and provide new meaning and understanding as the community responds to these situations. Each of these movements or events forms and shapes lives as the community of faith

worships and lives life together. Worship is formative and transformative as people engage in praise and adoration of God, as they hear the Scripture read and preached, and as they participate in the telling of the gospel story each week. All of this is crucial if practicing Christian education is going to foster congregational formation.

Word/Preaching and Table/Communion as Formation

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Historically, as the church gathers for worship, it gathers around the proclamation of the Word through preaching and the Table for Communion. The combination of Word and Table provides important aspects of congregational formation. Many evangelical congregations identify more with the proclamation or preaching of the gospel than with regular participation in Communion. The reason for this is the influence of the Protestant Reformation, which emphasized a high view of Scripture and the proclamation of the gospel. In most evangelical congregations, preaching is central to the worshiping community. The proclamation of the gospel is a powerful means of forming and fostering faith among believers. Regular participation in the Eucharist or Table doesn’t replace the role of the Word in

worship; rather, Eucharist provides balance in worship. The Table expands our understanding of and discourse about God’s grace by including a living sign of the same gospel, now in tangible and visible form.16 With an increased interest in ancient and historical practices of the church, particularly as

they relate to worship, many evangelical congregations are rediscovering the formative power of the Eucharist. One reason for this movement is the influence of postmodern forms of worship that place a great emphasis on experience, community, and mystery. Postmodern worship critiques modern approaches to worship that focus primarily on more cognitive and transmissive forms of worship. There is a greater emphasis and focus on the experiential aspects of Communion as a means to encounter the living God. The role of the Christian educator is to help believers view the formative power of both

proclamation and Communion. Most evangelical churches struggle with practicing Communion frequently, even weekly, because they reflect more of a “low” view of liturgy. However, as mentioned above, with a renewed interest in ancient practices, the Christian educator can help educate and equip congregations to understand the value of the formative role of Communion. This also reminds us that practicing Christian education involves more than teaching content; it also involves embracing and participating in the ancient practices of the church.

Baptism

Historically, baptism marked the entrance into the faith community. Someone believed and was baptized. Most evangelical congregations hold to two biblical sacraments: Communion and baptism. Communion is discussed above, and baptism in the modern evangelical tradition includes both infant and adult baptism. Some faith traditions practice infant baptism as the beginning of the faith formation of a

child. An infant is baptized and becomes a member of the faith community. In essence, their baptism makes them Christian. As a member of the faith community, the infant is nurtured and educated through the faith community. When the child reaches age twelve or thirteen, they will go through a confirmation class. The confirmation class includes instruction about the beliefs and practices of the faith tradition and provides an opportunity for the child to either affirm or reject their baptism.17 Some Christian faith traditions practice adult baptism. Adults who were not baptized as an

infant are baptized for the first time. If a person was baptized as an infant, they can reaffirm

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their baptism as an adult. Adult baptism is more than a testimony of a person’s faith; it is the dying to sin and being resurrected in Christ. Through baptism, adults receive grace from God that provides death to sin and resurrection in Jesus Christ. It is through baptism that the adult is empowered by the Holy Spirit to live a life of Christlikeness (Acts 2:38, 41; 8:12, 34–39; 22:16; Rom. 6:1–4; Gal. 3:26–27; Col. 2:11–12; 1 Pet. 3:21).18 Baptism, both infant and adult, is an important sacrament in which grace is received and the

recipient becomes a member of the faith community. Baptism is formative for the person and the faith community. When someone is baptized, it reminds all Christians of their baptism and provides an opportunity for them to reaffirm their baptism. Practicing Christian education, whether it is in a congregation that practices infant or adult baptism, requires the Christian educator to prepare individuals for baptism, facilitate the practice of baptism, and provide nurture and instruction following baptism.

Conclusion

We, the authors, are deeply appreciative of the local church’s impact on our faith formation. It was through the strong sense of koinonia that we developed deep relationships that shaped our lives. The preaching, teaching, and worship provided challenge and renewal in our lives, and through weekly participation in Communion we received healing and renewal to live out God’s mission in the world. More so, it was the preachers, the teachers, those who led and participated with us in worship, the examples and relationships that have shaped and mentored us in the Christian life. We are grateful that pastors and leaders were intentional about the practices that were incorporated in congregational formation. As you finish this chapter, we hope you will reflect on the ways in which your local congregation has shaped and formed your faith, and that you recognize the significant role it has in your life. As you do Christian education in your own ministry, do not forget this lesson. The Christian educator’s role is to value the importance that congregations have in forming

and shaping faith. This includes intentional focus on developing community, engaging in intergenerational ministry, serving in mission together, and practicing the sacraments of Communion and baptism regularly and frequently. It is through these practices that Christians are made into and nurtured as faithful disciples of Jesus Christ. It is through the catechetical process of forming, educating, and instructing believers that God’s redemptive purposes in the world come to fruition.

Reflection Questions

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1. What is congregational formation? What practices, activities, and events form faithful disciples in your local congregation?

2. What is your congregation’s corporate memory? In what ways are the congregation’s beliefs, values, and faith tradition being passed on to the next generation?

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15 Leading and Administrating Christian

Education

What does it mean to be a leader in Christian education? Why do we have to do so much administration? How do we balance the role of being a leader with being an administrator? These are all important questions that Christian educators face in their roles as a leader and administrator. Often Christian educators don’t recognize the value and importance of these roles. We often hear Christian educators say, “I am not a leader, and I don’t do administration.” It is true that not everyone has the gift of leadership and administration, but these skills can be developed. What can we learn about leadership from the life of Jesus? This chapter develops a theology

of leadership that includes following Jesus’s example of leadership and a trinitarian understanding of a team-based ministry. What do we need to know about being an effective leader? This chapter also explores effective leadership principles based on how to manage conflict. What about casting vision and developing a budget? The chapter concludes by providing educational planning (vision, mission, and objectives) for Christian education, including the evaluation and budgeting processes.

Theology of Leadership

Jesus Christ embodied and modeled a life of leadership through his self-giving love and life of service. Jesus reversed the cultural paradigms of leadership, which included power, control, manipulation, and hierarchy. Jesus modeled a life of servanthood by caring for the poor, healing the sick, and loving those on the fringes of society. He modeled leadership by being willing to “empty” himself (kenosis) as expressed in Philippians 2:1–11. This means Jesus “gave of himself” in order to reveal God’s servant-style power. In this hymn, Paul is speaking to the church in Philippi by illustrating what it means to look to the interests of others and not only our own. Paul points to Jesus as an example of someone who expresses other-oriented love. Jesus’s love for humanity and creation is evident in his diminished power and service to others by his death on the cross. Christian educators start with Jesus’s example of self-emptying love as a servant. We are

called to be servant leaders who are primarily concerned with following Jesus’s example of putting others first. Servant leadership is the principal form of leadership taught in Scripture.

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The counselors urged King Rehoboam, “If you will be a servant to this people today and serve them, and speak good words to them when you answer them, then they will be your servants forever” (1 Kings 12:7, emphasis added), to which he paid no heed. Jesus offered his disciples a new paradigm in leadership with the simple yet profound instruction, “If anyone would be first, he must be last of all and servant of all” (Mark 9:35). This is something he would have to explain more thoroughly to his followers, as Mark 10:42–45 indicates:

Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

Those who followed the pattern of Jesus’s leadership likewise became servants of God and his church. Paul explained his relationship with the Corinthian congregation as one of servant leadership, exemplifying what Jesus has called us to do in our Christian education ministries (1 Cor. 4:1–2, 6–13). This model of leadership is a paradigm shift in a culture that elevates leaders who display power and authority over others. Being a servant leader is being a disciple. The Greek word doulos means “servant” or “slave.” The call to leadership as Christian educators is a call to be disciples and emulate Jesus’s model of servanthood. What is included in being a servant leader? We have found the work of Robert Greenleaf to

be helpful in answering this question. He believed that the primary role of a leader is to embody an attitude of service. He describes his view in the following statement regarding servant leaders: “Those being served grow as persons; while being served, they become healthier, wiser, freer, more autonomous, more likely themselves to become servants. The least privileged persons in society will either benefit, or, at least, not be further deprived. No one will knowingly be hurt, directly or indirectly.”1 This is a powerful definition of servant leadership because it focuses on making people

healthier, wiser, freer, and more autonomous. And when this takes place, it is more likely that others will become servants as well. A servant leader focuses primarily on the growth and well-being of people and the communities to which they belong. While traditional leadership generally involves the accumulation and exercise of power by one at the “top of the pyramid,” servant leadership is different. The servant leader shares power, puts the needs of others first, and helps people develop and perform as highly as possible.

Team-Based Leadership

What does it mean to follow Jesus’s example in leading others? Servant leaders are called to serve others. Christian educators, whether serving in a congregation or parachurch organization, spend much of their time serving with others and equipping them to serve. We believe that a team approach to ministry is the most effective approach to leadership. George Cladis developed an approach to team ministry based on the Triune God. The three persons of the Trinity (Father, Son, and Holy Spirit) are in relationship with each other, or are in a dance. He calls this perichoresis, which literally means a “dance.”2 This perichoresis image of the Trinity is that the three persons of God are in constant movement in a circle that implies

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intimacy, equality, unity, yet also distinction and love.3 In essence, the doctrine of the Triune God provides a theological framework for a team approach to ministry and a rejection of the more traditional hierarchical approach to leadership via power, control, and domination. Servant leaders are to model a team approach to ministry that reflects the example of the

equality of the Triune God. This means that Christian educators are to be engaged in developing leadership teams that are collaborative by both valuing the contribution of all team members and discovering the unique gifts, abilities, and passion for ministry of each team member. This includes developing a trusting team. People want us as leaders to be real persons who are authentic and care deeply about each other. Developing trusting teams means we are to spend time together in prayer and spiritual disciplines. It also means that we need to be willing to model effective communication by being approachable and trustworthy.

Principles of Effective Leadership

Being a Christian leader means being a servant leader who develops a team approach to ministry, which is very different from more traditional corporate approaches to leadership. Many books have been written on what it means to be an effective leader, and we find the following principles to represent the key aspects of leadership.

1. Discovering yourself (self-awareness). The most important part of leadership is to know yourself, including what you embody and value, as well as your personality, talent, passion, experiences, and temptations. The first step to being an effective leader is knowing who you are as a person.

2. Serving a purpose (mission). What is the primary mission of your educational ministries? What is it that you are called to be and to do? It is important for educational ministries to have a clear mission to ensure that the ministry is moving in the right direction. This can include the development of a mission statement, along with appropriate goals and objectives.

3. Developing shared vision (values). Developing a vision for your educational ministries requires you to include all leaders in the process. Vision should never be developed in isolation. A shared vision develops as you include leaders in dreaming about God’s mission for ministry and discerning what resources God has given to accomplish that vision.

4. Creating change (transformation). Change can be one of the most difficult tasks of a Christian educator, but for change to take place requires the development of trusting relationships and a team willing to take risks. Once a culture of change is created, it becomes easier for continuous change to take place.

5. Empowering others (equipping). Effective leaders take time to empower others by allowing them to use their gifts and abilities in ministry. This includes opportunities for leaders to discover their spiritual gifts and passions (calling) in ministry. Allowing others to lead requires leaders who know who they are and who are not threatened by the gifts and abilities of others.4

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There are other important principles of effective leadership that we could explore, but the above principles provide a foundation for effective leadership in Christian education. It is important that we know who we are as leaders and that we have the ability to develop mission, develop shared vision, create change, and empower others in our ministries.

Conflict Management

Conflict often results from miscommunication or different perspectives. We often view conflict as negative, but in many cases conflict is an opportunity to “air out the dirty laundry.” Conflict management and resolution are needed to develop and maintain healthy relationships. Most of us don’t like to deal with conflict, but in ministry, conflict is inevitable. Christian education has its share of potential conflict catalysts, such as classroom selection, curriculum issues, theological debates, and clashing schedules and calendars, not to mention that Christian education typically involves more individuals in the church than most other ministries, meaning there is a higher likelihood of personal conflict within the ministry. The question is, do we have the skills to handle conflict in order to move toward

collaboration and consensus? Here are three steps to resolve conflict.

1. Define the problem. Take time to explore and clarify the problem. Often what seems to be the problem is not the real issue.

2. Generate solutions. Explore all the possibilities, including the pros and cons of the proposed solutions.

3. Come to consensus. The goal is to move all parties toward consensus.

As we address conflict, it is important not to avoid conflict and hope it goes away. The more we avoid it, the more difficult the issue can become. It is also important not to save up emotional energy regarding the conflict. This can result in unresolved anger and frustration that is often directed toward the people involved. And we must be willing to change and to admit we may be wrong. In order to deal with conflict effectively, we need to understand the conflict cycle, or stages

of conflict (fig. 15.1), and our conflict styles. The conflict cycle or stages of conflict are as follows.

Tension development: This is when the tension begins and is the best stage at which to deal with conflict. Role dilemma: This is where the harmony of the group gives way to the issue of conflict. The tension has grown so much that communication broke down. This is where blaming begins. Injustice collecting: This is the dangerous stage because it generates negative energy until it is spent, which typically results in hurt or pain. Confrontation: This is the stage where the air is cleared and fighting begins.

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Adjustments: These are the changes that people make to end the confrontation.5

Conflict Styles

All of us have a preference or style in how we deal with conflict. Since conflict is often learned from others, our style can be changed. We can learn new styles and approaches to gain a greater ability to deal with conflict. Our personalities affect how we approach conflict. Based on our experiences, we perceive reality differently than others. Being aware of our preferred conflict style can help us address conflict. Five styles of conflict have been identified by using an animal as a metaphor for each style.

Turtle (avoiding): This style aims to avoid conflict and not be identified with either side. This style communicates, “I don’t care enough about the issue to invest time and energy in solving it.” The problem is that this creates a context where others have to assume responsibility for resolving the conflict. Teddy bear (accommodating): This style aims to avoid or deny conflict whenever possible. When it is not possible, the person will try to resolve the conflict as quickly as possible. The problem is they want to preserve the relationships involved at all costs. This person communicates that “getting along with each other is more important than the issue over which we have conflict.” Another problem with this style is that the person “sweeps conflict under the carpet” or takes blame for the conflict.

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Owl (collaborating): This style aims to achieve the goals of all members involved by safeguarding the organization and maintaining good relationships. This approach gets all parties involved in defining the conflict and in carrying out mutually agreeable steps for managing the conflict. The owl approach communicates that everyone’s goals are important and that everyone can work together to find mutually acceptable approaches to the conflict issues. Fox (compromising): This style aims for each side to win and each side to lose. It communicates that we must all submit our personal desires to serve the common good. The problem is that this approach can be manipulative and inflexible, resulting in strained relationships and low commitment to resolve the conflict. Shark (competing): This style aims to win at all costs. It communicates, “I know what is best for all parties involved and for the organization, and I am going to have it my way, or else.” The problem is that this style is aggressive, domineering, and uncooperative. It distances relationships and increases hostility.6

Everyone uses one of these styles during conflict. Sometimes we are a turtle, sometimes a shark. But each of us has a conflict style preference, and in order to be effective in dealing with conflict, we must first recognize our style and adjust to move toward collaboration. Dealing with conflict is difficult, but part of leadership in Christian education is to manage conflict effectively in order to develop healthy relationships and accomplish the mission of the church.

Planning, Evaluating, and Budgeting for Christian Education

Planning, evaluating, and budgeting for Christian education is often the most difficult task for us because some Christian educators carry out their ministries intuitively by seemingly knowing what needs to be done. But most of us need a map to tell us where we are going and how to get there. Otherwise, we wander aimlessly. Careful planning and evaluation are essential elements to ensure that the ministry is headed in the right direction. To avoid wandering, we establish a planning process by setting direction. The “road maps”

used in many planning models of an organization include vision and purpose, a mission statement, and objectives or goals.

Vision and purpose. In a team-based approach to ministry, it is important to develop a shared vision statement. A vision statement addresses the broader scope of ministry, such as, What will the Kingdom of God look like based on this ministry? Or, What is the purpose of our youth ministry? Mission statement. A mission statement represents the specific focus of the ministry in its particular context. It provides the purpose of the ministry. A mission statement example is “to teach all ages the stories of the Bible.” Objectives or goals. The objectives serve as landmarks to ensure that the mission is being achieved. An example of an objective is “to develop a summer vacation Bible

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school program” or “to plan an annual youth mission trip.”

Calendar Planning After the vision, mission, and objectives are developed, then comes the planning of

educational ministries and devising a process to evaluate them. In developing an educational plan we must recognize the rhythms and patterns of the activities of the church such as worship, Bible studies, fellowship, and mission events. All congregations have a particular cycle or rhythm of activities, and these play an important role in planning. Other cycles of planning include school calendars, the church calendar, and school events. Such events as school graduations, weddings, fund-raisers, and church-wide events often populate the ministry calendar. Therefore, planning in advance is very important to ensure coordination with the overall church calendar and to provide significant time to promote these events. We recommend that you plan annually. Most church calendars are divided into four seasons

(fall, winter, spring, and summer). Annual planning can take place as leaders gather for a day or a retreat to envision what God has for the ministry. It can also include planning every six months to allow for adjustments along the way. The important thing here is to establish a regular rhythm. Annual planning provides parents and leaders with a sense of security because they know what is taking place in the future. This is especially important given the busyness of family life and work. Some ministries provide an annual calendar or notebook showing the major events scheduled for the year. Other ministries have developed an online calendar for their members to join. Each event and program requires annual planning and promotion. For example, if we plan a

mission trip, we need to make sure to plan a year in advance and have incremental times to meet. The planning includes determining a location in which to serve, the cost of the event, transportation, medical release forms, housing/meals, and promotional materials. Events like this require a variety of leaders taking responsibilities to ensure that each aspect of the trip is planned and that proper promotion takes place.

Evaluation Many people are uncomfortable with evaluating people and programs in Christian

education. Some ask, “How can we evaluate volunteers? We are just lucky to have someone serve. How can we evaluate programs without offending the teachers and leaders?” Just like in business and education, evaluation is needed, and in reality people value being evaluated. Evaluation can take place through surveys or questionnaires or in a one-on-one or group

meeting. Surveys and questionnaires are helpful for gaining information about a particular event or a proposed change. To evaluate teachers, we can connect with them one-on-one or in a group meeting. We recommend that you evaluate all teachers and leaders annually, both to guide and encourage them. We also recommend evaluating programs annually based on the programs’ objectives and goals. These evaluations provide accountability for both teachers and leaders.

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Budgeting The planning process includes developing an annual budget. The budget often includes a

general budget for the year, with specific budgeted categories such as curriculum, camps, training, supplies, food, and so on. The Christian educator should have a very detailed, planned budget showing the connection to the overall educational goals and calendar events. The budget includes the cyclical programming of educational ministries such as Sunday school, Bible studies, mission trips, and service projects (see appendix 15.A for an example). Once the budget is developed, it is usually submitted to the church finance committee for approval. The finance committee determines whether appropriate funds are available and whether the budget reflects the overall goals and objectives of the ministry. If not, adjustments need to be made based on the recommendation of the finance committee. Most ministries have a history of budgeting. In some cases the local congregation provides a

budget to cover the overall needs of the ministry, but in other cases it may require fund-raising to support the ministries through, for example, scholarships to cover the cost of camp or a mission trip. In children’s and youth ministries, fund-raising is often expected, which adds to the responsibilities of parents and leaders. Financial management and budgeting demonstrate the Christian educator’s ability to be a

good steward of ministry. A system should be created to ensure that receipts for purchases are saved, records are maintained, and money is handled wisely. When possible, Christian educators should not be in charge of handling money. Monies should be handled by two or more people to ensure accountability. Too many ministers have lost their jobs and ministries because of the inappropriate handling of money. Having a system of accountability ensures confidentiality and protection of the ministry.

Conclusion

Leading in Christian education includes following Jesus’s example of being a servant leader. Being a servant leader is contrary to more traditional forms of leadership that focus on power and control. Servant leaders recognize the importance of self-emptying love through a life of service to others. This kind of leader embodies a team approach to ministry that values and empowers others’ gifts and abilities. A team approach to leading means that everyone has equal value and is called to live and serve in relationship with each other. To lead effectively we need to understand ourselves, develop a shared vision, and equip others for service. Leadership also includes planning, evaluation, and budgeting as important administrative

aspects of ministry. Some Christian educators don’t always see the value of these tasks, but effective planning provides the ministry with a road map to follow with a clear direction. The planning provides an opportunity for the map to be evaluated to ensure that the goals and objectives are being achieved. And the budgetary process gives the Christian educator the necessary resources to drive the calendar of events. All of these planning processes are necessary for Christian educators to carry out the mission and call to develop disciples.

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