DIPPT 607: INTRODUCTION TO CHRISTIAN EDUCATION

Credit Hours: 3
Course purpose
This course is designed to help students explore and articulate an understanding of what Christian
Education is and what it entails, it is intended to introduce the students to the scope of the church's
educational ministry. In addition, it is designed to help students develop some basic skills in
leading the educational ministry of the church.
Course Objectives
By the end of this course, the student should be able to:
1. Identify and discuss the basic principles and practices of organization, administration, and
supervision of a program of Christian education.
2. Develop teaching materials and initiate community education programs to nature the
people spiritually for different age groups.
3. Become Christian education teachers to guide the church and the community at large.
4. Reflect on self to create self-awareness, develop passion and love for education ministry
in the church.

Course Content:
Introduction to Christian Education
● What is Christian Education?
● The Nature of Christian Education
● The Purpose of Christian Education

Foundations of Christian Education

● Biblical – Theological Foundations of Christian Education
● Historical Foundations of Christian Education

Developmental Perspectives on Christian Education

● Moral Development Through Christian Education
● Faith Development
● Spiritual Formation: Nurturing Spiritual Vitality
Educational Implications of Christian Education
● Jesus: The Master Teacher
● The Teaching-Learning Process
● Holy Spirit in the Educational Process
● Learning Styles & Creative Teaching Methods

Organizational, Administration & Leadership

● Organizational Models of Christian Education
● Christian Education in Small Church
● Discipleship & Mobilizing Volunteers

Educational Ministries
● Family Ministry
● Ministry with Children
● Ministry with Youth
● Adult Ministry

Specialized Ministries
● Counselling Ministry in the Church
● Single Adult Ministries
● Recovery Ministries
● Public Education, Christian Schools & Homeschooling

Mode of delivery
● Lectures
● Group Discussions
● Tutorials
● Individual and group assignments

Instructional materials/Equipment
Chalk board, white board, markers, LCD
Course Assessment
Attendance/Class Participation 10%
Written assignments 20%
Continuous Assessment Test 10%
Total Course work 40%
Final Exam 60%
Total 100%
References:

Anthony, M.J. & Benson, W.S. (2011). Exploring the History & Philosophy of Christian
Education: Principles for 21st Century. Oregon: WIPF & Stock
Anthony, M.J. (2001). Introducing Christian Education: Foundations of the Twenty-First Century.
Grand Rapids: Baker Academic
Cardoza, F. (2019). Christian Education: A Guide to the Foundations of Ministry. Grand Rapids:
Baker Academic
Galindo, I. & Canaday, M.C. (2010). Planning for Christian Education Formation: A Community
of Faith Approach. St. Louis, Missouri: Chalice Press
Tye, K.B. (2000). Basics of Christian Education. St. Louis, Missouri: Chalice Press

INTRODUCTION
 ⮚ Christian Education is prone to misunderstanding and misconception. One of the reason
for misunderstanding and misconception is its multidisplinary nature.
⮚ The foundations of Christian Education is biblical studies and theology but it seeks to
integrate them with knowledge gleaned from education, sociology and psychology.
⮚ Christian Education has its roots firmly planted in the teaching and traditions of the
scriptures.
⮚ Studying Christian Education gives us a biblical perspective on how God created us to
learn and interact together. With these insights we are able to more strategically fulfil the
great commission.

What is Christian Education?

⮚ According to Anthony (2001), Christian Education is the process by which those who have
experienced a personal spiritual rebirth in their relationship with God partner with the
indwelling Holy Spirit to grow in the image of Christ.
⮚ As the individual studies the Word of God and apply it to daily living, spiritual formation
takes place.
⮚ Christian Education requires lifelong learning and is best accomplished in the context of a
caring community that meets periodically in both small groups and large assembly. Small
group activities allow for personal accountability while large assemblies facilitate
corporate worship, fellowship, prayer and exercise of spiritual gifts.
⮚ Christian Education includes all fields of study and related ministries whose purposes
involve equipping in the biblical worldview, helping to make disciples and facilitating
transformation in the lives of believers through teaching-learning and formation.
⮚ Christian Education involves both Christian educational ministry-type academic programs
and related ministries in churches and parachurch organizations. Specifically, it involves
these ministries and disciplines whose direct or indirect purposes relate to supporting or
facilitating the lifelong process of disciple making and transformation.
 ⮚ Every attempt is made to educate ministers with the knowledge to instill them with the
values, to train them with the relational skills necessary to be and to make transformed
disciples in obedience to the Great commandment and the Great Commission.
⮚ Once established, the corporate body sends its members out to the local community and to
the larger world for the purpose of sharing the gospel with others.

The Nature of Christian Education

Centrality of the Bible

⮚ The Bible is the basis and the foundation of Christian education and its philosophy as well.
It teaches us that before a man can be truly educated, he must be born again.
⮚ It gives us authority and a God-given basis for discipline. It teaches that there is no
difference between the sacred and secular, that all of life is to be lived for God, and that
every discipline of life is to be taught in relationship to Christ, and to His claim upon a
person’s life.
⮚ If the Word of God is not the foundation for all that is done, taught, etc., then we are on a
very shaky ground. If we cannot prove a God-given mandate for the Christian school then
we could well ask why we should have it. If there is not a Bible reason for the Christian
home/school movement (education), then it should also cease to exist.
⮚ The Word of God therefore has many critical proclamations as to its veracity, infallibility,
divine origin, power and authority for every aspect of life. In his book, Elemental Theology,
E. H. Bancroft (2022), writes that “By the credibility of the Scriptures (it) is meant that
their records are true and are thus to be relied upon as the statements of the facts.”

Ontological nature

⮚ In Christian Education, the educator must emphasize the great importance of good human
relations. There is the tendency for many people to be so concerned with their relationship
with God at the neglect of their relationship with their neighbors or other human beings.
 ⮚ The religious educator must point out that Christianity is not only about one’s relationship
with God. Rather, it is also the relationship with fellow human beings. The Christian
religion, therefore, has a horizontal as well as vertical dimension with respect to the
ontological nature of Christian education.
⮚ This form of education is therefore geared towards the critical development of the human
society. This characteristic of Christian Education is highly revered in almost all human
communities that seek to promote cordiality and proper living conditions (co-existence).

Transcendental nature

⮚ Another aspect of Christian Education is that it is transcendent. The human person is not
an island. As human beings, we are by nature relational. We transcend ourselves to be in
relationship with other created beings and the creator of such beings.
⮚ St Augustine said it all when he proclaimed that our souls were made for God and they will
continue to be restless until they finally rest in God. This emphasizes the fact that Christian
Education should be able to make students realize their relationship with the supernatural.
⮚ The world external to humans must at all times be realized and approached in order to
obtain a perfect relationship with it. The world of the supernatural that transcends human
understanding is a major part of all human existence. In this case the Christian educational
system should be able to buttress its relevance to humanity.

The Purpose of Christian Education

⮚ Once you understand the concept of Christian education, one then needs to know the
purpose behind the whole process. Tye writes “if we are unclear as to why we are educating
in the church, we can end up with outcomes we did not intend” (2000). Clarity of purpose
is thereby needed in order to achieve the goals and objectives of Christian education.
To Ensure Continuity

⮚ Tye identifies Christian education’s two main purposes as continuity and change. “The
Christian community in all its longing for relevance and influence on the contemporary
world must recognize that its story is ancient.
⮚ The same community, in its longing for the stability of long-established truths must
recognize the dynamic way in which its story is told, interpreted and transformed” (Tye,
2000). Of the two words that define the purpose of Christian education, change is perhaps
the least sought after within the Christian world.

To Foster Change

⮚ Most Christian education committees focus solely on continuity and abandoning change
all together. It is almost as if the Christian community is afraid of change in its Christian
education. Christian community needs to push for both continuity and change. Change is
especially important among the younger generation due to the contrasts in lifestyles.
⮚ The Christian community should not hide itself just so as not to recognize the changes
between the time the bible was written and the modern society. Christian education thus
needs to provide continuity in the religious values while at the same time acknowledging
that some of the teachings are not applicable to the modern society due to the social
evolution.

To Enlighten People on the Knowledge of God

⮚ To bring people to the knowledge of God, leading to saving faith and then to help them
grow in their trust in Christ and His good news. The teaching of good character, qualities
and moral principles provides a framework for successful life skills, social wellbeing and
 protection from certain behavioral consequences. True education, most simply stated, is
teaching about God’s creation and His providence.
⮚ Christian Education leads us to a greater understanding of God’s creative power, order,
providential work in man and nations. Woven within the truths of each area of study is
God’s general revelation of Himself. God has given man the ability to gain knowledge
through empirical observation, critical reason, intuitive insight, and scientific observation.

⮚ The Philosophy of Christian Education states that if we educate students to the exclusion
of biblical truth, we have failed in true education. We educate not only to impart skills and
information about how our world and culture works, but to also teach a worldview that
includes God in everything with no separation between the secular and the spiritual. In
view of this, students must recognize this truth; they will also have to recognize the worth
God has placed on them and how they can live in a manner worthy of the gospel.

Return People to God’s Honour

⮚ Return to God’s honour in life (of Christians, educators and learners), for the purpose of
education is to build character, to mould a life that honours the Lord; to be God-cantered,
to love God with all the heart, mind, soul, and body (Matthew 22:37-39).
⮚ We should desire to produce young people with the kind of character and conduct that will
be a godly influence wherever they go. Their lives are to be evident in their devotion to
serving the Lord Jesus Christ.

Transformation

⮚ Transform teachers/educators in the light of good moral and ethical conduct. Thus, give an
education that moulds the total person to be ‘a vessel unto honour, meet for the master’s
use and prepared for every good work’ (II Tim. 2:20-22). To aid educators develop self-
 control; to live a disciplined life according to Bible rules under the control of the Holy
Spirit (II Cor. 10:5; Phil. 4:8; Titus 2:11-14; Eph. 6:18; Gal. 5:15-17, 22-24)

FOUNDATIONS OF CHRISTIAN EDUCATION

⮚ Anyone who seeks to understand Christian education as a field of study or wants to be

trained in it needs to understand its foundations. Separating Christian education from its
foundations would be akin to divorcing hermeneutics form biblical studies, language from
humanities or math from sciences.
⮚ Foundations of Christian education provide essential contextual understanding of many
supporting assumptions, and organizing principles that form the basis of the work of
Christian education (Cardoza, 2019).
⮚ They also provide needed perspective and depth of understanding about the literature,
subject areas and career fields of Christian education.
⮚ Without foundations one cannot make sense of the collective agreement regarding the
nature, terminology, boundaries, goals and strategies of Christian education. In addition,
people lack a unified understanding of what Christian education is, what it should do, and
how it should be done.
⮚ Christian education is in the area of practical theology. Therefore, a high premium on
applying ministry principles to real life and specifically, doing what works, is needed.
⮚ There is need to return to the foundations to avoid the errors of pragmatism and discover
the timeless truths of practical ministry.

Biblical-Theological Foundations of Christian Education

⮚ Our theology – our thoughts about study of God – affects everything we believe and do
and its foundations to Christian ministry. what we confess does affect our behavior. We
always have to live up to our belief.
 ⮚ The Biblical-Theological foundations of Christian education explores the key theological
foundations from scripture and explains how each person of the Trinity provides us with
guiding principles for Christian education.
⮚ The Triune God reveals Himself to us His creation known as general revelation and through
the incarnate Word of God, Jesus (Jn 1:1-3) and the written Word of God, the Bible (2
Tim. 3:16-17) which is known as special revelation.
⮚ God’s creation declares His glory and draws our attention to the Supreme Author of
everything that exists (Ps. 19:1-6). General revelation is vital for understanding of God and
reminds us of His love and power. It enriches our understanding of God. Through His
creation God is always present and speaking to us through His deeds (Cardoza, 2019).
⮚ Through Jesus, we are able to know more about God and enjoy a personal relationship with
Him. The Bible is the foundational curriculum in Christian education and Christ is the
standard for interpretation and application.

The Trinity and Christian Education

⮚ God eternally exists as three persons; Father, Son and the Holy Spirit. The Trinity is a
fundamental doctrine of the Christian faith and a good description of the God of the Bible.
The Trinity is essential foundation for life and Christian Education.
⮚ The three persons of the Godhead always work together in perfect harmony and are the
basis and model for Christian teaching (Cardoza, 2019). Christian education exists because
the Father, the Son and the Holy Spirit are the teachers.

God the Father

⮚ God alone is the source and foundation for life and Christian education. God the Father, is
the source from whom all Christian education content originates.
 ⮚ God has incommunicable attributes (cannot be shared by anyone) and communicable
attributes (shares with humanity) which can help people to understand what God is like.
These attributes are helpful in showing the breath and depth of God’s personality and being.
⮚ God who is the Father instructs and cares for His children. He reveals Himself as the creator
in the Old Testament, the founder of nation of Israel (Isa. 63:6; 64:8) and the one who
entered into a saving, covenantal relationship with His people (Jer. 3:19; 31:9).
⮚ In the New Testament, the term ‘Father’ signifies the new relation of life and love that
Christians enjoy with God. Through Christ believers become God’s children through
regeneration and adoption.
⮚ Christian education exists because God is the ultimate teacher. Everytime God reveals
Himself to us, He is teaching us about Himself and about the way in which we should go
(Ps.32:8; Isa. 2:3).God expects that we will respond to His revelation with complete
obedience (Esqueda,).
⮚ God teaches us in various ways. He teaches people according to their diverse circumstances
and is not limited to a singular or particular teaching method rather, He uses different ways
to communicate with us. For example, in the Bible He:
o Spoke directly & audibly
o Wrote on tablets of stones
o Became flesh
o Revealed Himself in supernatural beings and events
o Gave vivid dreams and visions
o Voiced truth through prophets
⮚ God is indeed the model and example of creativity in teaching. Since God is creative,
Christian educators should imitate Him as they help people grow in their relationship with
the Lord.

God the Son

⮚ God the Son is the Lord of all (Phil. 2:11). He became flesh and dwelled among us in order
that we may become children of God (Jn. 1:12; 14). Jesus in Christian education, is the
 fundamental person under whom everything finds its meaning. He is the Master teacher,
exemplar or model for authentic Christian teaching.
⮚ Jesus was a teacher like other religious leaders but what made Him different was that He
taught with divine authority (Mk. 1:21-22). Jesus was Master of contest, content and
audience of teaching (Pazmino,).
⮚ Jesus teaching was always considerate of the social context. Jesus was willing to teach
wherever occasion arose – a synagogue, the temple, the seashore, the countryside and
people’s home. He taught in different regions from metropolitan Jerusalem to the little
town such Bethany regardless of their social importance.
⮚ Jesus used common language to reach His listeners. His illustrations connected His
teachings with relatable ideas and activities from domains that everyone could understand.
His teachings were grounded in the scriptures (Matt 22:29; Luke 4:21; 24:32; Jn. 7:38;
10:35).
⮚ Christian education honors Jesus’ example of making God and His word the core
curriculum. The purpose of Christian teaching is not just to impart knowledge but also
leading students into obedience to the Lord (Jn. 14:15).
⮚ Jesus reached different kinds of people without discrimination. He was willing to teach
elites such as Pharisees, Scribes, Priests and the rich as well as the marginalized, outcasts
such as the poor, the diseased and tax collectors. Jesus clearly established that
transformation of lives was the goal of His teaching. He wanted those He taught to become
like Him.
‘A pupil is not above His teacher; but everyone after he has been fully trained, will
be like his teacher.’(Luke 6:40)
⮚ The context, content and audience of Jesus’ teaching provide Christian educators with solid
guidelines for their own lives and ministries. Christian educators must aim to consistently
become more like the Master Teacher (Matt. 10:24-25).

God the Holy Spirit

 ⮚ The Holy Spirit is essential for Christian life and for Christian education. The work of the
Holy Spirit is fundamental for the transformation of the lives of teachers and students. The
Holy Spirit is the tutor and counselor who sustains the life of the Christian community and
the wider society in order to fulfill God’s purpose.
⮚ The Holy Spirit guides believers into God’s truth (Jn. 16:3), reveals God (1 Cor. 2:9-12)
and motivates and counsels believers into following God’s truth (Jn. 14:26). This reality
reminds us that the Holy Spirit is the only one who can change lives and that we should
yield to His leading.
⮚ We need the Holy Spirit in Christian education because only Him can reach any person
from any generation and life situation. Christian education is meaningless apart from the
Holy Spirit.
⮚ Through the Holy Spirit believers enjoy a personal and intimate relationship with the Father
(Gal 4:6). The Holy Spirit guides God’s children to live lives that please the Father (Rom.
8:14). The Holy Spirit helps both teachers and students to understand God’s message
through illumination (Eph. 1:17-18). The purpose of illumination is to help believers
comprehend God’s biblical truths.
⮚ The ministry of the Holy Spirit is fundamental for all spiritual activities. His presence in
our lives is vital, and as believers and Christian educators, we walk by the Spirit in order
to please the Lord (Gal 5:16). Christian teaching involves working in partnership with the
Holy Spirit.

Theological Foundations from Biblical Narratives

⮚ The fourfold metanarrative of creation, fall, redemption and re-creation in scripture

provides several important principles for Christian ministry and education.

Creation
⮚ The threefold commission or creation decree of human beings is 1). To have fellowship
with and to worship the sovereign Lord in whose image and likeness we are created. 2). To
 have relationship with other human beings and 3). To care for and exert dominion over
creation as God’s stewards.

Created in Image of God

⮚ All human beings are the same, regardless of their culture, background and generation. We
are all created in the image of God. A bearers of God’s image, we share the same
importance and self-worth. Christian education reaches out to all people and considers
everyone important and teachable.

Created for Relationship

⮚ We have also been created for community. We are divinely designed for authentic
community and exist to experience deep relationship with God and with another (Jn. 17:20-
21). One of the purpose of getting together as the body of Christ is to support one another.
⮚ ‘Let us consider how to stimulate one another to love and good deeds, not forsaking our
own assembling together as is the habit of some but encouraging one another; and all the
more as you see the day drawing near.’(Heb 10:24-25).
⮚ This is the communal goal of teaching ministry in church. Authentic Christian education
and spiritual growth can flourish only in the context of the community of believers
(Esqueda,)

Commission as Stewards
⮚ Human beings have been created in God’s image to serve as divine priests of nature and
society. The mandate to subdue creation as God’s representatives stresses the importance
of the world and of culture. Since God is the unifying element of all creation and everything
was created for Him and through Him, there should not be a distinction between the sacred
and the secular. Everything is sacred because it comes from God.
 ⮚ Christian education provides holistic perspective of God’s creation and our role as His
representatives in the world.

The Fall
⮚ God’s creation also declares the tragedy of fallenness, of chaos, of painful destruction. Sin
contradicts God’s ideal plan of human flourishing and shalom for his creation. It opposes
God’s holy character, and its fruits are vandalism of shalom (Plantinga,).
⮚ The story of fall and its consequences reminds us that apart from Christ we are dead in sin
(Eph 2:1-10). We are all sinners in desperate need of divine grace too support us and to
empower us to serve the Lord as we teach and minister to others.

Redemption
⮚ The biblical story focuses primarily on the divine restoration of humanity. Sin affects all
areas of life but Christ redeems everything sin has distorted.
⮚ Christ’s death and resurrection are indeed the best news for humanity. As Christ's
followers, we are commanded to proclaim the good news of the gospel and make
completely committed disciples of Jesus. The great commission calls us to make disciples
among all people because every person created in God’s image is important (Cardoza,
2019).
⮚ The transformation to become more like Christ is not merely personal; it also has a
communal orientation. God’s purpose and plan of Christlikeness is for all be believers in
the context of the body of Christ (Eph. 4:11-16).
⮚ Christian education, then is the process of helping all believers to grow together with the
goal of being transformed into the fulness of Christ (Eph. 4:13)

Re-Creation
⮚ Biblical narrative with the final redemption and restoration of the world as new heaven and
the earth appears after the second coming of Christ.
 ⮚ The second coming of Christ is our blessed hope. Eschatology, the study of last things is
of fundamental importance for Christian theology and ministry.
⮚ Christian education helps us to build our hope and that of others in Christ who will fulfil
His promises and will one day completely destroy sin and its consequences.

Historical Foundations of Christian Education

Christian education can be viewed as an effort to encourage people to gain an authentic relationship
with God. A variety of approaches to achieve this end have been employed throughout time.
Beginning with the Old Testament, the historical foundations traces various formal and informal
means developed by God’s people to encourage others to grow in their relationship with Him.
Historical foundations provides us with an appreciation for what others have done to facilitate the
spiritual formation of God’s people.

Teaching and Learning in the Old and New Testaments

Old Testament
⮚ Throughout the early history of Israel, the family was the chief educational institution of
society. Children learned through informal participation in family life and by parental
example. Fathers were to teach their children God’s law and a trade to earn a living.
⮚ Deut. 6:4-9, presents both the goal and process of education. The people were called to
acknowledge and love the one true God and teach His Word to their children in the daily
activities of life. As parents grew in their knowledge of God’s law, they were to teach it to
their children and reinforce it through their own example and conversation.
⮚ The Levites served as priest for the people, representing them before God in acts of worship
and prayer, and as teachers, instructing them in the observance of God’s laws. They led
people in celebrating the rites, feast and festivals that God had decreed. These ceremonies
helped people remember God and what He had done and provoked curiosity in the children
so that they would ask questions and be instructed by their parents.
⮚ Separated from their homeland because of the exile, the people came to understand the
importance of God’s law and their need to know and obey it. following the exile,
 synagogues where scriptures could be read and explained to the people were established in
every village in Palestine.
⮚ On the Sabbath, the people gathered for the recitation of the law, prayer and reading of the
Torah and prophets and the blessing. These times of instruction were geared for adults,
who in turn were expected to instruct their own children.
⮚ With importance attached to knowing and understanding God’s Word, education was
highly valued, and the teacher was held in high esteem within Jewish culture. Education
was viewed as a precious privilege because it allowed one to know God better and
understand how-to live-in obedience to Him.

New Testament
⮚ Compared to Pharisees of His day, Jesus’ teaching ministry was unique in many ways.
o Jesus taught with authority. When He taught the scripture, He gave His own
interpretation, not one memorized from the Mishnah or presented on the authority
of tradition (Mk. 1 :22).
o He taught many people on whom the teachers of His day would not have wasted
their time – women, Gentiles and ‘sinners.’
o He taught wherever He went – in the synagogue, in homes, by the sea, on hillsides,
wherever the people were.
o Jesus used a wide variety of teaching methods – object lessons, parables, dialogue,
and puns helped people remember what He taught and while hiding the truth from
those who did not want to understand and respond to it.
o Jesus perfectly lived out what He taught, thus providing a model for understanding
what it means to love God and our neighbors in everyday life.
⮚ In the Book of Acts, the disciples began to live out the Great Commission (Acts 2:42;
5:42; 6:2). They preach and teach concerning Christ's death and resurrection, exhorting
people to place their faith in Him and receive eternal life.
⮚ The apostles gave themselves to the task of those who responded to the gospel. Their
teachings focused on five areas:
o The good news of the gospel of Christ.
 o The interpretation of the Hebrew Scripture in light of Christ’s life, death and
resurrection.
o The confession of faith held by Christian.
o The teachings of Jesus
o How to live in response to God’s love and saving work
⮚ The investment of in teaching by the apostles helped the church to grow and to become
strong, equipped to stand against the persecution that soon came.
⮚ So important was this teaching task to the church that the ability to teach was one of the
criteria in the selection of church leaders (1 Tim. 3:2).

The Early Church

⮚ As the church transitioned from the leadership and teaching of the apostles to those who
would serve future generation of believers, their educational efforts began to take new
forms. What had been predominantly Jewish movement became increasingly Gentile.
⮚ Many people became Christians and needed basic instructions in faith specially to
strengthen and guide them in times of intense persecution.
⮚ In the first few centuries there was debate and confusion over diverse teachings as doctrinal
issues began to be more carefully examined. Apologists were church leaders who wrote in
response to persecutions and to counter false accusations regarding Christian beliefs. Their
works were read by church leaders and used to instruct others concerning the faith.
⮚ The bishops began to teach with doctrinal authority, using their positions to identify and
counter heretical teachings.
⮚ Catechumenal schools were developed to prepare new converts for baptism. Candidates
spend two to three years listening to sermons and being instructed in basic interpretation
of Bible doctrine and prayer.
 ⮚ In the 2nd century, some of the catechumenal schools began to expand their curriculum to
include higher theological training as well as philosophy, logic and rhetoric. The goal of
these schools was to refute heresy that crept into the church after the death of the apostles.
⮚ Christian institutions grew and gained government support. in the 4 th and 5th centuries,
many church leaders began to consider the kind of education Christians should receive and
how it should be carried out. For example
o Gregory of Nyssa – Because people were created as rational beings, education was
necessary to bring the image of God in humanity to full bloom.
o John Chrysostom of Constantinople – wrote extensively on the responsibilities of
parents, especially fathers to instruct their children in Christian faith and encourage
proper moral conduct.
o Augustine of Hippo – Wrote on how to teach those coming for catechetical
instructions, emphasizing the need for patience, adapting instructions to students
needs and involving the students in the learning process through dialogue.

Medieval Church*

⮚ In the middle ages the church became the dominant force after the collapse of various
countries and empires. Most educational efforts of the early church continued but
underwent changes in how they were implemented. The society came to rely more on the
church for initiative, leadership and resources for education.
⮚ The society was divided into three groups – the clergy (priests, monk), the nobility (nobles,
knights) and the commoners (merchants, peasants, laborers). The formal educations efforts
were tailored to the demands of each group.
⮚ Catechumenal instruction prior to baptism of adult converts was reduced to a ceremonial
ritual enacted on behalf of infants at their baptism. In the parish schools, basic instruction
was given to commoners in Ten Commandments, the Seven Deadly Sins, the Seven
Cardinal Virtues, the Apostles’ Creed and the Lord’s Prayer. Instructions consisted of
memorization with little opportunity for discussion or asking questions.
 ⮚ The nobles received religious instructions that addressed many same areas as were taught
to the commoners but more time was spent in reading and interpreting scriptures.
⮚ The clergy , both parish and cloistered made the third group. Education became a major
feature of monastic life as catechetical schools declined. Most of the people who joined the
monasteries were illiterate and untaught in the basics of Christian faith and practice. The
monasteries became a place for learning.
⮚ The education was designed for those who would serve the church but often benefited
others in the community. In the 11th and 12th centuries there was growth of cathedral
schools and developed into universities. These schools served the needs of the church as
well as the needs of the state and society.
⮚ There was increased interest in the use of logic to better support and understand church
doctrine. Philosophy was wed to theology with theology taking precedence and setting
agenda for philosophical inquiry. In the later middle ages, some began to challenge this
approach, believing that God could be known only by faith, not by logic deduction.

Reformation and Renaissance Church

The 16th century began with radical changes that affected all aspects of life including Christian
education. Religiously the corruption of the church and renewed study of scripture in the original
languages provoked calls for reform and a desire to return to a purer faith.
The privileged position of the church in society was challenged, resulting in both reformation and
renewal in Christian education. There were major changes in movements, leaders and education.

The Reformers
⮚ Protestant reformation had great impact on formal and informal Christian education.
Martin Luther, saw the need for universal mandatory education for all children, not just the
rich or those preparing to serve the church
 ⮚ Luther’s ideas of the priesthood of the laity and the authority of scripture called for all
people being able to read and study the scriptures not only in vernacular but also its original
languages.
⮚ He developed catechisms for instruction of the laity and the clergy, by writing hymns for
congregational singing that were instructive in the basics of the Christian faith and by
translating the bible into German
⮚ Luther also promoted development of libraries in schools and the recovery of parental
responsibilities to train their children in Christian faith and not leave it to the church.
⮚ In Switzerland and Scotland, Zwingli and John Knox developed catechisms and organized
schools to aid in the instruction of children in the faith. Knox promoted minister’s role as
a teacher of children in the Christian faith.
⮚ Ignatius of Loyola developed a leader’s manual for those seeking to guide others in
reflective exercises that would help them open up to God’s cleansing and refining work.
⮚ Jon Amos Comenius established and ran schools in Poland, Sweden and Hungary. He
wrote about sound educational practice and developed curricular material. He sought to
use education to shape and nurture the human soul and help it find solutions to the world’s
ill.

Modern Educational Ministry

⮚ In the 18th and 19th century, there were other movements that influenced the nature of
Christian education.
⮚ The Anabaptist tradition continued to encourage growth in nonformal religious instructions
through small group Bible study and by incorporating spiritual development into the goals
of academic instruction.
⮚ E.g. Philip Jacob Spener emphasized both devotion and doctrine in his educational efforts.
He helped revitalize catechetical instruction to focus on genuine spiritual experience and
not just memorization of a creed.
⮚ John Wesley was influenced by the Moravians. He focused his early educational efforts on
children and helped establish schools where parents were expected to give spiritual
 instruction at home and support the school’s efforts as well. He also promoted the
development of small groups to encourage spiritual growth and provide accountability.
⮚ During the Great Awakening spiritual revivals spread through England and America. This
movement emphasized a religious conversion experience and call to holy living.
Educational ministry efforts benefitted in two ways. First, there were more people looking
for opportunities to join Bible study, fellowship and mutual encouragement. Second, there
were more people recognizing a call to serve others, to teach and preach the gospel and to
encourage the spiritual growth of converts.
⮚ As people were impacted by revival, many became concerned for the physical, social, and
spiritual needs of others around them. Many people begun looking outside their churches
for ways to bring the gospel to bear on the needs of the society. This fueled the growth of
Sunday schools and Young Men Associations.
⮚ e.g. Robert Raikes, a newspaper publisher and social activist began the Sunday school
which provide literacy and spiritual training to children who were working in factories.
⮚ In the late 19th century, mission movement encouraged the development of Bible institutes
and colleges for training young adults to evangelize and disciple others in faith. In public
education, religious instruction became minimal and caused the church leaders to consider
how they would provide biblical and theological instruction to their children and youth.
⮚ In the early 20th century, colleges begun offering programs in religious education and
churches were hiring staff to oversee their educational ministry efforts. This marked the
beginning of a new era for the Christian education professional and the dramatic expansion
of church’s educational ministry. In the late 20th century, youth pastors were hired to lead
in developing ministries that followed Christ.
⮚ In the 21st century, the profession of Christian education has split into variety of more
focused educational ministry areas including youth ministry, children’s ministry, family
ministry and others. Colleges and seminaries are offering more focused programs of study
than in the past.
⮚ The advances in computer technology and the internet are beginning to be explored for
educational ministry purposes. Rapid growth of Christian music and other media is
impacting the Christian culture, providing different kinds of resources for aiding
instruction and encouraging spiritual growth.
 DEVELOPMENTAL PERSPECTIVES ON CHRISTIAN EDUCATION

Moral Development Through Christian Education

Moral development has been described in a variety of ways each with its own distinct
understanding of the nature of morality. For example, advocates of character education regard
morals as teachable constructs of content, whereas values clarification assumes that morals are
implicit within the human being and simply need identification and explanation.

Christian Reflection on Moral Development Theory

⮚ Christian educators have always turned to scriptures and theology to supply the foundations
for understanding moral development.
 ⮚ Dirks (1988) notes the developmental framework presented in the metaphor of moral
growth throughout the New Testament which is being trained and training oneself to
maturity (1 Cor. 2:1ff; 13:11; Heb 5:12-14; Phil. 2:14; Eph. 4:15). Dirk as well presents
the concept of internalization of values (Eph. 6:6) and moral transformation (Rom. 12:1-
2).
⮚ There are also theological tenets that have been used to form the foundational bases for
moral development within the Christian community. For example, the use of the imago dei
(the image of God) and the theological premise of sanctification has been used to provide
a suitable portrait of moral growth.
⮚ Moral development must have insights from theology, not just the social sciences in order
to provide a comprehensive view of the process.
⮚ The biblical approach to moral formation is comprehensive because it presents a more
complete picture of what it means to be a moral person. One’s view of authority is
indicative of one’s moral development.
⮚ According to Ward (1989) moral development is driven by experience of justice,
experience of social interaction, open discussion of moral concerns and opportunities for
role play.

⮚ The moral development presented by Christian educators is broader and more

comprehensive than the one presented by the moral development theorists. It includes both
the theological insights and insights from social sciences. Moral development is not
perceived as merely a cognitive process or moral reasoning. It must include reasons,
actions, and characters that require knowledge, behavior, virtues and principles.

Faith Development

⮚ In faith development a distinction is made between beliefs and faith. Beliefs are significant
means by which faith is expressed. But faith is much deeper and includes both conscious
and unconscious motivations.
 ⮚ Fowler (1981) defines faith in terms of loyalty and trust expressed in several areas. First
love and devotion to God. Second, loyalty to power center that gives us sense of security
and devotion to a master story that gives direction and hope in life. This master story
involves other people with whom values are shared, transcend human experience; that is,
it goes beyond the limitations of life.
⮚ Faith has two qualities that define its nature. First, it is considered to be relational occurring
in a triadic pattern. One is relationship to God. Two, is relationship with ourselves and
three is relationship with others. Faith is experienced with others in relationships that are
characterized by mutual trust. This relational nature of faith makes community central to
expressions of faith.
⮚ Second nature of faith is seen as knowing that leads to being and doing. The knowing
aspect of faith means that it is to be acted upon. It is also to be experienced by shaping who
we are and what we do. Faith is active and not static. Knowledge is developed through
interaction with people, ideas and experiences.

Stages of Faith Development

Faith develops through identifiable stages that represent increased complexity and
comprehensiveness. Each person progresses through the same stages, the stages occur in the same
order in each person and each stage builds on and adds to previous stages.

[Link]-Projective Faith
⮚ Occurs between 2-7 years. Imagination occurs through stories, gestures and other symbols.
Joined with perception and feelings, imagination creates powerful faith images that
continue over lifetime. The child’s understanding of God takes shape and is influenced by
experiences with parents and other adults with whom emotional bonds have been formed.

[Link]-Literal Faith
⮚ Occurs between 8-11 years. The child begins to take on the stories, beliefs and practices of
his or her faith community. The child becomes critical of the teachings and ideas of the
first stage. The child is able to distinguish reality and fantasy. The perspectives and feelings
 of others can be perceived. Right and wrong is viewed through the lens of consequences.
What is right is rewarded and what is wrong is punished (Fowler, 1981).

3. Synthetic-Conventional Faith
⮚ This is between 12-22 years. The adolescents begin to use abstract ideas to determine the
meaning of life. Experiences of the past are considered for their meaning, now and for the
future. An ability to see things as others see them, becomes possible also making it possible
to see ourselves as others see us. Relationships play a major role in shaping faith. Faith is
also shaped by identity concerns. There is a hunger to develop a personal relationship with
God who knows, accepts and confirms (Fowler, 1981).

[Link]-Reflective Faith
⮚ This happens in the young adulthood. It involves a thoughtful examination, even
questioning, that leads to reshaping earlier understandings of faith. It also involves taking
charge of one’s life. At this stage individual responsibility of shaping faith becomes
prominent than relationships. The personal ownership of faith emerges. Some struggles
become evident. There is tension between individual responsibility and the faith that was
defined by others in the previous stage.

[Link] Faith
⮚ This is between the middle adulthood and beyond. Hunger surfaces for deeper relationship
with the reality that the symbols of faith represents. Faith is examined from many
perspectives simultaneously. A more profound awareness of inner inconsistencies
develops, while at the same time there grows a commitment of justice for others. A strong
desire to assist others in the development of their own faith emerges (Fowler, 1981).

[Link] Faith
 ⮚ A deep sense of being firmly rooted in God develops. There is a striving to live out ideals
of love and justice with all people in a sustained manner. Fulfillment in spending and being
spent for the good of others becomes evident. There is openness to truth in all faiths.

Growth through the stages of faith involves changing the way one views his/her relationship with
to God and others. Each successive stage brings added potential for partnership with God. At the
same time successive stages can lead towards greater personal autonomy resulting in alienation
from God.
The growth of believers is a progressive work of God and man that makes us more and more free
from sin and like Christ in our actual lives. Moral change occurs in believers at the time of
regeneration or becoming born again. This process continues throughout life as believers yield
themselves more and more to righteousness.
The relational dimension of faith captures the essential aspect of the biblical faith. Scripture
consistently calls the people of God to worship and other faith-related activities with others in the
family of God.

Faith Development and Educational Ministry

⮚ Development of faith for individuals best takes place in a context in which Christians are
involved together in the activities of the church. These activities are preaching and
teaching, worship, experiences of community or fellowship with other believers, service
and mission and encouraging reflection among church members on the calling or vocation
of Christians.
⮚ Educational attention should be given not only to communicating the content of faith but
also to the ways in which people process their faith. Leaders should identify the ways of
understanding and living out faith that are implied at each stage of faith development.

Implications for Educational Ministry

1. It calls attention to the fact that the faith of adults has potential to continue to develop
throughout adulthood. Growth is not simply a matter of enriching faith possessed. Instead,
it is possible for adult structures of meaning to develop.
 2. Intentional educational experiences are to be designed that not only encourage growth
toward the next stage but also nurture enrichment and fulness of meaning within the present
stage. Adequate time must be given for reflection and solidifying the benefits of the present
faith stage.
3. The difficulties associated with transitions from one stage of faith to another should lead
us to a deeper, more biblical understanding of pain. As scripture clearly teaches, suffering
is essential for the growth that it brings.
4. Faith is to be related to all aspects of life. It is not to be isolated from day-to-day
experiences. When compartmentalized from life, an unhealthy dichotomy forms that
actually inhibits development.

In considering strategies to nurture faith development, it must be remembered that faith

competencies at any given stage cannot be directly taught. Rather they are the result of individual’s
interaction with ideas, others and circumstances of life (1976).
Faith development is also nurtured by encouraging Christians to take the perspectives of others.
The result of this is broadening of one’s own perspectives and a prompting of stage growth.
Parents and other adults are exceedingly important in faith development of the children. Adults
offer opportunity to the young child for interaction with others which is the core of growth in faith
stages.

Spiritual Formation: Nurturing Spiritual Vitality

⮚ Some have espoused spiritual formation to be a process of growth that mirrors the lifestyle
of a monastic monk living an isolated existence deep in a desert cave. Others have
prescribed a more simplistic step-by-step formula. Neither of these definitions seems to
satisfy what spiritual formation is.
⮚ Spiritual formation is more than the transfer of knowledge from a teacher to a learner. It is
a process concerned with the holistic growth and development of an individual. Its goal is
maturity. It concerns not only outward change but also a crucial development from one
form to another. The scripture describes it as being formed into His likeness.
 ⮚ In spiritual formation learning is self-directed. The student is actively engaged in his or her
own process and becomes equipped from within to grow and develop spiritually.
⮚ Spiritual formation is an ongoing path of developmental learning and experience. It gives
structure and form to maturity process. It cannot be standardized and forced but it can be
given direction.
⮚ Spiritual formation is a dynamic process focused on developing through similar phases of
growth, healing and renewal. It guides and equips disciples toward being as well as doing.
It ultimately produces an authentic maturity in Christ- the true goal of our faith

Biblical Foundations of Spiritual Formation

The Old Testament
⮚ Deut. 6:6-9 states, ‘These commandments that I give you today are to be upon your hearts.
Impress them on your children. Talk about them when you sit at home and when you walk
along the road, when you lie down and when you get up. Tie them as symbols on your
hands and bind them on your foreheads. Write them on the doorframes of your houses and
on your gates.’
⮚ In the Old Testament God encouraged His people to know Him not as intellectual exercise
but rather as a lifestyle. Their learning was not prescribed to take place in formal settings
or only during certain hours of the day.
⮚ Instead Go’s people were to make their understanding of Him a process that never ended
in their home , on the road, in the morning and at night. This principle of formation remains.
It is the larger arena of life that we learn from Him.
⮚ In the Old Testament, God made it clear that He was not interested in religious acts of rule
keeping when they were not springing from a changed heart. He explained that it was
possible for us to be far from Him even when our external actions did not indicate so.
⮚ Spiritual formations begins first in the changes of the heart where being begins. These
changes primarily bring about relational depth with God and others. The by-product is
secondary changes in behaviors and attitudes.
New Testament
⮚ The last words of Jesus to His disciples were the Great commission as recorded in Matt.
28:18-20. In that statement Jesus gives an imperative to ‘go and make disciples of all
nations.’ The mandate for spiritual formation resounds in that statement. Disciples are not
born, they are made. It is that making that entails the art and action of formation.
⮚ The New Testament authors urge the followers of Christ to take on a dynamic view of the
Christian life. James urges Christian in 1:22, that we are not to merely listen to the word
but be doers of it.
⮚ Paul came upon the scene of spiritual formation after his conversion and often described
his ministry as a calling to bring men and women to completion and maturity in Christ.
⮚ Paul illustrates that the Christian life is an ongoing process of calling and design that grows
in depth. The principle of continual growth that leads to faith and holiness is also echoed
in 2 Pet. 3:18
⮚ Paul speaks of dual direction of spiritual formation being and doing. In Rom 12:2, “Do
not conform any longer to the pattern of this world, but be transformed by renewing of
your mind, then you will be able to test and approve what God’s will is – His good, pleasing
and perfect will.”
⮚ The process of spiritual formation involves both a disciplined action (do not conform) and
an inner point of change (be transformed in your mind). These leads to a relational insight
with God, knowing His good, perfect and pleasing will.
⮚ The blessing of Christian maturity is that it leads us to the fulness of Christ in our own
lives. It serves as a safeguard against the confusion and spiritual deceit we often encounter
in the religious world.

Spiritual Formation Across the Life Span

Spiritual Formation in Childhood
⮚ The process of Christian discipleship has never been restricted to adults. The Old
Testament admonished parents to teach their children about their God from an early age.
When Jesus begun His public ministry, He included children both as audience and example.
The church has long embraced its challenge to educate children.
 ⮚ Spiritual formation in children is a step by step and stage by stage process through which
a child is guided, encouraged, nurtured, admonished, and disciplined to embrace Christ as
Savior and be disciplined to develop as a Christian through the work and power of the Holy
Spirit.

Spiritual Formation in Adolescence

⮚ Having outgrown the last steps of childhood and not yet entered fully into the adult world,
teenagers are in the midst of an often-confusing life development stage. It is essential to
help the through this passage with both grace and truth.
⮚ The scripture helps us to take the first step of establishing who we are. Spiritual formation
is arriving at the awareness of our true identity and letting Christ live His life in and through
us.
⮚ The teenage disciples are ready to seek out this understanding with unique edge of fervor
and desire that comes from a natural fire within.
⮚ Forming spirituality in a teenager is partly a process of showing them mirrors they can
trust. Scriptures speak to them of who they are but only if it is taught in a way that captures
their hearts as well as their minds.
⮚ They need model of adults who will give them both grace and truth , people who will love
them unconditionally while showing them the reality about themselves. These helps them
to see not only themselves but also God.
⮚ In addition, spiritual formation in the adolescents has to do with empowering them with
the ability to integrate Christianity into their daily lives. This begins at home. The
empowering process also involves offering opportunities for teens to exercise
responsibility.
⮚ Youth programs in churches are more of entertaining them and keeping them busy and do
little in the way of bringing them into responsible positions within the church community.
⮚ Spiritual formation depends upon a place of safety and acceptance. At the same time as
adolescents are looking for direction and identity, the church offers to be a place of truth.
As teens are loved, they are brought to understand the reality about themselves, about
others and about God.
Spiritual Formation in Adulthood
⮚ To be spiritually formed is to be brought to an ever-deepening maturity in Christ. This
process is continuous for adults, children and adolescents.
⮚ Unfortunately, much of adult education is not consistent with creativity. Much if not all of
the adult education process is narrowed toward schooling model alone. Discipleship
instruction becomes an offering of classes and Sunday sermon.
⮚ Spiritual maturity is measured by church attendance and moral behavior while the
condition of the heart and conscience remain unchecked. Sin is viewed as a list of bad
things to avoid rather than an internal nature to be reckoned with.
⮚ Christian educators need to direct adults towards a more holistic Christian faith. First, the
educator needs to view his/her role as a facilitator who helps bring about learning. This
type of a leader encourages participation from the student and demonstrates caring and
acceptance.
⮚ Second, the setting in which a person learns must be expanded from a formal classroom in
an official building or institution to anywhere and everywhere life happens.
⮚ Third, the formational approach also goes beyond content orientation toward a concern
with the development process. It doesn’t rely extensively on organized, highly planned
curriculum to transfer information. It is concerned with the needs of the learner and not the
teacher
⮚ Transformation occurs when more methods are added to the process. When students not
only listen but practice doing and reflecting, they are much more likely to integrate what
they are learning into their own direct experience.
⮚ Lastly, knowledge in formational learning, is a mutually discovered process between the
teacher and the learner. The goal is not only to acquire but also to practice what is learned.
Integration of ideas into life is a crucial element of spiritual formation.

Spiritual Formation through the Spiritual Disciplines

⮚ Ancient practices known as spiritual disciplines have served generations in their quest for
depth and renewal. They are simple to learn yet not easy to exercise. They serve to take us
 away from what is comfortable and distracting and lead us to new realities found in the
kingdom of God that are ‘not of this world.’
⮚ In helping others become spiritually formed, the spiritual disciplines are crucial. True
character transformation begins in the pure grace of God and is continually assisted by it.
but action is also indispensable in making the Christian truly a different kind of person –
one having new life in which , as 2 Cor. 5:17 states, ‘Old things have passed away and
behold, all things become new.’ Failure to act in certain definite ways guarantee that this
transformation does not come to pass ()
⮚ In the process of our spiritual formation spiritual disciplines need to apply. These include
the inward discipline that is meditation, prayer, fasting and study. The outward disciplines
that is simplicity, solitude, submission and service. The corporate disciplines that is
confession, worship, guidance and celebration
⮚ For many, spirituality has long been an exercise in belief, not in inner and outer discipline.
For others, discipline has been attached to meritous works rather than relational intimacy
with God. Christian educators have the opportunity to turn the tide of understanding and
practice.
⮚ Reviving spiritual disciplines in the lives of disciples will be a life-changing process. The
disciplines will assist us to grow relationally with God, overcome sin, gain spiritual insight
and direction and love our neighbors as ourselves.

Spiritual Formation in Small Groups

⮚ Small groups are vital in spiritual formation, but they are not an end in themselves. They
are a means to bring something about. They are a tool that can be used to accomplish a
purpose. For the purpose of doing intentional spiritual formation in an educational sense,
it is vital to include four components:
o Information: formation begins with receiving information, be it from a teacher, a
book, a verse or a movie. We start with receiving something new.
o Experience: we begin our quest to understand and integrate what we have taken in.
we practice being or doing the new thing.
 o Reflection: after the experience, we reflect and examine what took place. What
insights were gained? What new behaviors were attempted?. Reflection can begin
alone but it’s most effective in the shared company of others.
o Community: when we are together with other learners who are being taught,
practicing new attitudes and actions, and sharing each other’s experiences, there is
a mysterious bond that is naturally developed.
⮚ Without these four elements present in formation, the small group may simply be a study
or social gathering. Members in a group have to agree to do all that is within their power
to make it safe place for learning, practicing and reflecting, in order for it to be a place of
true Christian community.
⮚ Small groups are dynamic forms in which the spiritual formation process can take place.
The key to their success , however, is not their structure but rather the elements they contain
for genuine growth and transformation.

EDUCATIONAL IMPLICATIONS OF CHRISTIAN EDUCATION

Jesus: The Master Teacher

⮚ Teaching was a very important profession in the nation of Israel and teachers were highly
respected. Jesus as a teacher was known as one who taught with authority and not as the
others of His day. There are three things that help to establish Jesus as a teacher.
⮚ First of all, the people recognized Him as a teacher and listened carefully to all He taught.
Second, the Gospel writers all identified Jesus' ministry as one of teaching. Mark gives the
following references: 4:1-2; 6:2,6; 8:31; 9:31; and 12:35. The third clue was the fact that
 His followers were described as pupils. The term disciples means pupil, learner, or student.
Without question Jesus was a teacher.
⮚ A teacher coming from God calls for our attention, wonder and awe if we are committed
to the ministry of Christian education. For Christians, Jesus alone stands as the Master
Teacher, as the exemplar or model for teaching whose life and ministry are worthy of both
passionate consideration and emulation.

The Purpose of Jesus’ Teaching

1. Jesus sought to convert His pupils to God (e.g. Luke 13:3; John 3:3). No teaching is
complete without this all-important goal.
2. Jesus sought to bring people into harmony with one another (e.g. Mark 12:31). y Jesus
sought to have His pupils form right ideals (e.g. Matthew 5:48).
3. Jesus sought to deepen His pupils' convictions (e.g. John 21:15-17).
4. Jesus sought to train His disciples to carry His teachings around the world (e.g. Matthew
28:19-20).

The book of Acts seems to be the best evaluation of Jesus' teaching ministry. There we see the
work of the disciples as they expanded the Church and spread the message of the gospel to the
then known world. They turned their world upside down with the very truth that Jesus shared with
them for three years. The results of a teacher's effectiveness can always be seen in the lives of the
pupils.

The Context of Jesus’ Teaching

⮚ Jesus grew up in a diverse and multicultural context. Jesus was trilingual – speaking
Aramaic in everyday conversation, Hebrew in the local synagogue, and Greek in His
carpentry profession (Michael, 2001). This multiple lingual and cultural fluency served to
enrich His teaching repertoire. Within these diverse traditions, Jesus primarily drew upon
His Jewish tradition in teaching.
⮚ The consideration of the tradition upon which one draws in teaching is important because
of how education serves to pass these traditions on to others. Jesus viewed and interpreted
Jewish traditions in the transmission process.
 ⮚ Jesus interacted with diverse cultural groups and at times even commended the faith of
Gentiles (Matt. 2:1-11; Mark 7:24-30; Lk. 7:1-7; Jn. 4:1-26) even though His message was
primarily to the house of Israel.
⮚ Jesus was more than a traditional rabbi. Jesus held to traditional rabbinic thought when He
proclaimed the divine origin of the law (Mk. 12:28-34); taught in the synagogues (Mk. 3:1-
6); gathered disciples in His teaching (Mk. 3;13-19); debated with the scribes (Mk. 11:27-
33); was asked to settle legal disputes (Mk. 12:13-17) and supported His teachings with
reference to the scriptures (Mk. 2:25-26). In all these ways Jesus followed the norms for
rabbis as they shared their wisdom and spiritual insights.
⮚ Jesus also taught using new and distinctive instructional content and methodology. Jesus
taught out of doors (Mk. 2:13); He taught women, tax collectors, sinners and children (Mk.
2:14-17; 10:13-16; Matt. 11:16-19; Lk. 7:39); He was greater than Jonah and Solomon in
His relation to his wisdom and impact (Matt. 12:38-42);and was viewed as both prophet
and teacher (Mk. 6:1-6). These distinctives set Jesus apart from His contemporaries and
resulted in a lasting impact upon all of His disciples or learners.
⮚ Jesus broke through the bonds that prevented the disfranchised people groups such as
women, children, sinners and Gentiles from appropriating the new life offered freely by
His heavenly Father. Those who sat and listened to Him discovered the new life that Jesus
brought.
⮚ Multicultural education is an area of need among Christians who are committed to the
education of the whole people of God. Multicultural education suggests a type of education
concerned with creating educational environments in which participants from all cultural
groups will experience educational equity.

The Content of Jesus Teaching

The teaching situation is complex, though it may easily be resolved into essential elements:
teacher, student, lesson, aim of the teacher, method of teaching and environment.
⮚ The conversations Jesus made and all the interactions He made is an object lesson in
teaching in all respects.
⮚ Jesus began by winning attention through openers that centered students’ interests then
established some point of contact with His hearers on physical or spiritual plane. He was a
 tactician and strategist with objectives aimed to share with people that sense of union with
the Father that he enjoyed.
⮚ Jesus based His teaching on the vital problems in the lives of His students. He asked and
answered questions to stimulate self-expression, desiring conviction rather than persuasion
on the part of His followers.
⮚ He used discourse at many times before many different groups on many different themes,
but always in a more or less informal way. He told stories with a point, the parables which
always His listeners did not always understand but which made think and led the spiritually
minded to inquire into their meaning.
⮚ Jesus knew and used the Old Testament scripture both for the needs of His own soul and
as a common meeting ground with the religious minds of His day. He used principles of
contrast to make real the portrayals of truth, concrete examples to bring the abstract near,
symbols to make difficult meanings plain and wonderful imagery to enhance the appeal to
the imagination and so to lead people to conviction.

The Principles of Jesus Teaching

⮚ Jesus’ teaching was authoritative: Jesus taught as one who had authority (Mk. 1:27), a
fact demonstrated by His actions and words. His authority was authenticated by the content
of His teaching and by who He was as a person. His content was the revelation of God for
He spoke with the words of the Father (Jn. 14:23-24)
⮚ His teaching was not authoritarian: Jesus’ teaching was not forced or imposed upon His
hearers. Jesus specified the cost and demands of discipleship and encouraged His followers
to make personal commitments of their choosing
⮚ Jesus’ teaching encouraged people to think: He stimulated serious thought and reflection
in teaching His content. He expected His listeners to carefully consider their response to
the truths He shared. In response to many inquiries, He did not provide simple, ready- made
answers to life’s problems. He expected His students to search their minds and hearts in
relation to His teachings and to consider the realities of life.
⮚ Jesus lived what He taught: He incarnated His message faithfully in His life and ministry.
before commanding His people to serve and love one another as He had commanded, Jesus
 demonstrated the full extent of His love by washing His disciples’ feet and further by laying
His life for His friends.
⮚ Jesus had love for those He taught: He loved His students, His disciples, in a way that
indicated the deep longings of every heart for an intimate relationship with another person
and with God. The relationship of love with Jesus was also characterized by an equal
concern for truth.

The consideration of Jesus’ context, content and person provide the Christian teacher with new
perspective for his/her ministry today. One can incorporate the effective teaching principles and
practices Jesus modeled. They serve as benchmarks by which we can measure the effectiveness of
our teaching ministries as well.

The Teaching-Learning Process

Holy Spirit in the Educational Process
⮚ The Holy Spirit is the sovereign, most wise, and ultimate teacher of spiritual truth. He
makes God's truth relevant to the persons involved and enables application that causes life
and growth. It is the Holy Spirit that will help the teacher in every aspect of the teaching
ministry.
⮚ Without question and based on the forthcoming truths from God's Word, it will become
very obvious that the Holy Spirit is definitely a PERSON and vital part of the Trinity. As
do all persons, divine and human, the Spirit possesses intellect (1 Corinthians 2:10- 11),
emotions (Ephesians 4:30), and will (1 Corinthians 12:11). His works also affirm His
personality. He is the intelligent creator (Genesis 1:2), the giver of personal life (John 3:5).
He teaches (1 John 2:20), guides (Galatians 5:16-18), and speaks (Acts 10:19; 13:2). He is
the object of our personal trust, whom we may obey (Acts 10:9-21) or disobey (Isaiah
63:10). And as a person, He is associated with the other persons of the Trinity (Matthew
28:19; 2 Corinthians 13:14). He meets all the definitions of a person.
⮚ The Holy Spirit is also deity or God. The Bible equates the Spirit with YHWH of the Old
Testament (compare Isaiah 6:9-10 with Acts 28:25). Christ includes the Spirit in the name
of deity (Matthew 28:19; note the one name with three personal titles). Peter says that to
lie to the Spirit is to lie to God (Acts 5:3-4).
 ⮚ The Spirit has attributes that only God possesses: omniscience (1 Corinthians 2:10-11),
omnipresence (Psalm 139:7-11), and omnipotence (Job 33:4). He works as only God can
work. He creates and sustains life 46 46 (Genesis 1:2; Psalm 104:30). He raises the dead
(Romans 8:11). He reveals God's truth (1 Corinthians 2:10-11), and He creates divine life
in the believer in Christ (John 3:5; Titus 3:5). He is fully God as are the Father and the Son.

His Role as a Teacher

False Concepts about the Holy Spirit as a Teacher
There are four basic false concepts that are for some reason associated with the Holy Spirit:
1) The Holy Spirit is the total or only teacher.
This idea is to say that the Spirit does not use human teachers for anything. He illumines
each believer directly so that human teachers would only interfere with the process. This
view ignores the fact that the Spirit uses human teachers as evidenced in the Great
Commission (Matthew 28:19-20); the involvement of church leaders (Acts 5:42; 15:35;
18:11; 20:20; 28:31); the command to Timothy (2 Timothy 2:2); and the gift of teaching to
believers (Romans 12:6-7; 1 Corinthians 12:28; Ephesians 4:11). Obviously a false
concept.
2) The Holy Spirit is a totalitarian teacher.
He takes over the individual's responsibility for personal study or development. Thus,
human teachers need no training to present anything because the Holy Spirit will handle
all of this. This false view comes from a very incorrect view of the teacher. The teacher is
personally involved as an example, expresser, and encourager for the truth (1 Timothy
4:12-16). He is personally concerned and contributing to the life and welfare of others
(Acts 20:27-37; 1 Timothy 5:1-3, 17-18).

3) The Holy Spirit is a tandem teacher.

He adds His part after the human teacher has done his part. The teacher just gives facts and
them sometime later, the Spirit comes along and adds the spiritual emphasis. This view
fails to recognize that God works in us and through us to will and to accomplish His good
plan for our lives and others. (Philippians 2:12-13). When God is educating, the human
teacher and the pupils are involved together in 47 47 the teaching-learning process, and at
 the same time the Spirit is working within the teacher, on the Word of God, and within the
pupils.
4) The Holy Spirit is not necessary.
From a humanistic perspective, the teacher does not need the Holy Spirit. Everything can
be taught by the human teacher alone. This idea feels that with all the right materials,
equipment, and curriculum great teaching can occur all by itself. This view fails in the fact
that man is a fallen, sinful creature and can do nothing of a spiritual nature without the
divine help of the Holy Spirit. These views again are all false and do not correctly
understand the balance between the Holy Spirit, the teacher, and the learner.

Proper Concept about The Holy Spirit as a Teacher

There are several important principles that we can see in Scripture that will help us to better
understand the teaching role of the Holy Spirit:
1) The principle of personal cooperation.
Although salvation is totally a work of God by His grace apart from any human effort (Ephesians
2:8-9), sanctification in any of its phases requires the God-assigned cooperative effort of the
believer. Every command of the human will is evidence of this. We are told to grow in grace (2
Peter 3:18), to diligently add virtues (2 Peter 1:5-8), to teach others (2 Timothy 2:2), to take pains
to do the job well, not neglecting our spiritual gifts (1 Timothy 4:14-16).
2) The principle of personal cultivation.
The value of a human being in many ways is immeasurable because man is the crowning glory of
all God's creation. Sin caused a great fall to occur and now via the work of the Holy Spirit, man is
being brought back to a place of relationship with the Father. Development, cultivation, or
growing, the fact remains that this process is the individual's responsibility. The teacher and learner
have many of the same imperatives addressed to them both. The ultimate goal in the commands of
Scripture is maturity. That is one reason the Spirit gave the Word (2 Timothy 3:16-17). That is
why He changes us from one stage of glory to another (2 Corinthians 3:17-18). 48 48
3) The principle of interpersonal communication.
The Holy Spirit not only works in the life of the individual, but also in the life of the entire church.
His function is to grant gifts to the body and then see that those gifts help in the whole matter of
growth for the body. Every member of a local church is gifted by the Holy Spirit and needs to
share his or her talents and gifts with the church. There is not just one teacher or one learner, but
rather, everyone is a teacher in some sense and a learner because we all need to learn and we all
have information, experience, and gifts that others can benefit from in the body.
Everything that God does in working with the Holy Spirit is always church related. God has no
workers who do not need to be part of a local church and faithfully involved in that church.
His Responsibility in Teaching
The Holy Spirit has a particular responsibility in teaching as it relates to four very important words:
revelation, inspiration, teaching, and illumination. Defining these words is essential in the
understanding of what the Spirit actually does in our lives as a teacher.
⮚ Revelation: is the disclosing of truth about God's person or will. This truth has come
through two primary sources; Jesus, the incarnate Word and the Bible, the inscribed Word.
The Holy Spirit draws attention to Christ and the Word and reveals the fact that all the truth
shared by both these sources is still valid today.
⮚ Inspiration: refers to the process of the Spirit when He superintended human authors so
that, using their own personal powers, vocabulary, and style, they composed their
contribution to the written Word of God without error in the original manuscripts.
⮚ Teaching: is the aspect of the Spirit's work where He makes clear to the minds and hearts
of God's children the truth which He has inspired.
⮚ Illumination: The illuminating work of the Spirit goes one step beyond the teaching
process to the application of truth. Knowledge can be shared and received, but information
that cannot be applied to life is of no value at all. As God's Word is taught, it must also be
understood and then acted upon which is the illuminating power of the Holy Spirit. The
unsaved man is unable on his own to receive the truth (1 Corinthians 2:14). He first must
be convicted by the Spirit of the truth of the Gospel and then respond to it in faith to receive
the light of the Gospel in the person of Christ (John 16:7-11; 2 Corinthians 4:3-6). Then,
having received life and light in Christ, a person may benefit from the Spirit's illuminating
the Word.

The Major Works that the Spirit in the Life of the Individual.
Without these works the teaching of Scriptural truth would be impossible.
1) Conviction brings the unbeliever to the place where he realizes that the gospel is the
 truth and that it applies to him. This step brings the person to new life and the ability to
trust Christ and no longer be deceived by the devil.
2) Regeneration creates a new capacity to think, feel, and obey God. It renews the moral
base of personality and allows learning and teaching to be carried on through the Spirit
(John 3:5-6; Ephesians 4:24; 1 Peter 1:23-2:3).
3) Indwelling brings the person of the Spirit into the person of the believer. This establishes
a relationship that can now grow in the grace that God as given and cause the maturing
process to begin and continue throughout the life of the believer.
4) Baptism is a symbolic experience as seen in Acts 2 that sets the believer free and
empowers him with boldness to live, witness, and if necessary die for Christ. Peter is a
great example of the life changing power for the believer when they allow the power of the
Holy Spirit to fill them to overflowing.
Teaching and all other ministry come from the believer that is in a daily relationship with the
Father through the indwelling power of the Holy Spirit.

The Results of the Holy Spirit in Learners

The teaching of the Holy Spirit is designed to cause certain basic results to take place in the life of
every believer. Just as the human teacher will have certain goals for his students, the Spirit has
goals that He desires to accomplish.
1) First, He seeks to produce spirituality in the life of the learner. Galatians 5:16-18 and
22-23 gives the ultimate list of the fruits of the person who is growing spiritually.
2) Second, He produces growth, growth in the grace and knowledge of Christ. The more
understanding of grace and the more a student knows about Christ the greater his capacity
to mature and grow in the ability to live a pure and consistent life in line with the Word of
God.
3) Third, He produces maturity. Maturity is a condition of life in which we are grownup to
some extent, properly adjusted to life's relationships, duties, and demands, with proper
attitudes and development of character. This process takes time and cannot be hurried nor
are there shortcuts to the goal.
4) Fourth, He produces effective ministry. With the information from God's Word and the
gifts that God has given all believers, and the command from Christ to go and make
 disciples, our lives as Christians can be nothing less than fully committed to service and
ministry.
This goal keeps the Holy Spirit constantly busy in the life of the church because so many
seem to want to just watch as others do the work. No one has been saved to sit; all have
been saved to serve.

Learning Styles & Creative Teaching Methods

⮚ Learning is the way a student or person sees or perceives things best and then processes or
uses what has been seen. When a student’s preferred learning style is honored in the
Christian classroom, that person will always be willing to attempt more for Christ, to
become a stronger disciple.
⮚ Learning is not is not an easy process. God was more creative when He crafted our minds.
Each one of us learns best in a pattern that is uniquely ours. When we take into
consideration the unique differences in learning preferences, students are able to learn
faster, enjoy what they are learning more and are more likely to put what they have learned
into practice (Michael, 2001).

Natural Learning Process

⮚ Learning follows a natural progression or cycle. When the natural cycle is followed by the
teacher, every learners will have an opportunity to shine. Learners preferred learning style
will allow them to participate and even take leadership roles during the lesson.
⮚ When students know that the way he or she learns will be honored at some point in the
lesson, he or she is freed to listen and learn in area that are not a preference.

The Four Steps in the Natural Learning Process.

Collaborative Learning
It consists of learners who begin with what they already know or feel or need, easily sharing from
their past experiences. They make connections with their lives outside of the classroom and bring
those connections into class for everyone to discuss and examine.
These kind of students provide the context in which new learning takes place. They help the whole
class understand why what is about to be studied is important. They answer the question, ‘Why
study this?’
Characteristics of Collaborative Learners
1. Talk in broad overviews
2. Learn by listening and sharing ideas
3. Are sociable, friendly and sensitive
4. Keenly observe human nature
5. Enjoy listening and talking

Analytic Learning
This category consists of learners who answer questions such as ‘What new things do we need to
know?’ or ‘What does the Bible say about this issue?’ these learners need to learn something new
in every lesson or see new perspective on what they already know. They are also known to want
to put something they know into a different context.

Characteristics of Analytic Learners

1. Are curious about ideas
2. See themselves as intellectual
3. Value being right
4. Enjoy listening and taking notes
5. Prefer to work alone
6. Like teachers that are information givers

Common Sense Learning

In this category learners answer the question, ‘How does this work?’ they build on what has gone
before. They know what the Bible has to say about it. now they want to know if what they have
learned makes sense today.
They think about problems logically, breaking them down into parts and putting them together
again to see how they work. Action and doing are strategies for learning. Learners move away
from knowledge for knowledge’s sake to knowledge for Jesus’ sake.

Characteristics of Common-Sense Learners

1. Move during the learning process
2. Are realistic and practical
3. See skills as knowledge
4. See Christianity in terms of action.
5. Teach and learn through demonstrations
6. Read the Bible to get hands-on information

Dynamic Learning
The question answered here is, ‘What can this become?’ dynamic learners lead the whole class in
finding creative ways of using what they have learned. They move from classroom to day-to-day
lives.
They may run ahead of the teacher or want to do something different from what the teacher has
planned. They don’t want to do less. They are curious about new ideas and are leaders.

Characteristics of Dynamic Learners

1. Are leaders
2. Cultivate well developed sense of humour
3. Need options
4. Are curious and insightful
5. Communicate with great skills
6. Value creativity
7. Have strong intuition.

Using Modalities in Natural Learning

⮚ Our senses or modalities are our main avenues of sensation. Learners use their senses to
learn. There are:
 1. Visual Learners: they learn best by seeing. They can remember 75% of what he
or she sees during a 40-50 minutes class period. Their visual aptitude is valued than
the verbal aptitude.
2. We need to use pictures in more creative ways to hold their attention and to capture
and use skills they have developed.
3. Auditory Learners: these are the learners who learn best by hearing. Can
remember 75% of what they hear in a 40-50 minutes teaching session. The girls are
more auditory learners than the boys. Girls will often enjoy Bible study groups or
Sunday school classes than the boys.
4. Tactile/Kinesthetic Learners: Those who need to move as part of learning
process. They have low visual and auditory skills. Jesus dealt with men and women
who learned as they walked around. Most were more comfortable working with
their hands than with their minds.
⮚ Using the natural cycle of learning and educationally sound mix of methods throughout a
lesson will not guarantee that every student will come to love Jesus and serve Him. Only
the individual students, led by the Holy Spirit, can make that decision.
⮚ Teachers are called to view teaching as ministry to and with God as well as to and with
others. The gift of teaching requires speaking for God and serving the faith community
with gifts and the strength that God provides. The ultimate end must always e in view,
namely, the glory of God through Jesus Christ.
⮚ Learning styles can help volunteers teach students the way God made them, not the way
we wish He had made them and not the way we used to think He made them.

Creative Teaching Methods

For Christians, the starting place for thinking about all creative and imaginative endeavors is rooted
in Genesis. Creativity originates in the character of God and is expressed in His creative work.
The teaching-learning process is the engagement of God’s truth with the learner’s mind, will and
emotions. Creative teaching methods are a means to the end of leading learners, made in the image
of a creative God, to know and follow their Creator fully.

The Purpose of Creative Teaching Methods

 ⮚ Creative teaching methods create cultural warriors and equip learners to handle a changing
culture, to wrestle with understanding the times, and to discover how to respond as
followers of God.
⮚ In a fast-moving and fast-changing culture, a creative approach to learning and living and
tackling new problems may better prepare children and youth for their future.
⮚ Encouraging learners to develop their God-given talents and abilities in this context can be
instrumental in helping them learn to function as co-creators with God in bringing into
existence cultural innovations which are socially as well as individually beneficial.

Characteristics of a Creative Teacher

⮚ Participate with God as He moves and works in making all things new in the lives of
learners.
⮚ Encourages learners to experiment and facilitates an environment where creative ideas,
behaviors and products may be discovered and experienced.
⮚ They are interpersonal and involves being sensitive to learners. The teacher needs to
nurture the uniqueness that lies within each student.
⮚ They work closely with their learners. They talk with their students and are intentional
about establishing positive relationships with them.
⮚ They are committed. Creative teaching methods are not by nature spontaneous and
undisciplined.
⮚ They appreciate the hard work and preparation necessary to facilitate a creative learning
experience.

Teaching Creatively
⮚ An atmosphere for creative learning must be established. A creative atmosphere is
emotionally safe and nurturing. It is intellectually stimulating as questions are encouraged
and new ideas are welcomed.
⮚ Alternative perspectives and approaches are presented, invited and examined
⮚ Creativity is inviting students to make sense of God’s Word and God’s world.
⮚ Students are provided with enough content to face and challenge misconceptions. In the
challenge, their Biblical foundations are strengthened.
Jesus the Creative Teacher
Securing Attention
Without the attention of your students, teaching becomes a futile effort. Jesus used the following
methods to secure the attention of His audience.
1. He used His eyes. "He saw two brothers, Simon . . . and Andrew" (Matthew 4:18); "Jesus
turned, and beheld them following" (John 1:38).
2. He started conversations. To the woman at the well He said, "Give me a drink," and she
immediately answered (John 4:7-9).
3. He asked questions. "When Jesus came into the district of Caesarea Philippi, He began
asking His disciples, saying, "Who do people say that the Son of Man is?" (Matthew 16:13).
4. He invited companionship. After seeing Simon and Andrew, He said to them, "Follow
me..." (Mark 1:17).
5. y He called people by name. "Jesus looked at him, and said, "You are Simon
6. the son of John" (John 1:42).
7. He called for attention with words such as "listen, truly, behold" (Mark 4:3; Luke 18:17,
31; 22:10; John 3:3, 5).

Jesus’ Style of Teaching

⮚ Jesus' style of teaching was very simple in approach yet carried with it, profound truth and
results. He was easy to understand because He used the language of the common person
and was not trying to impress or confuse His listeners.
⮚ He also taught from the known to the unknown which is an essential key in any teaching
style. Taking people from where they were to where they need to be was a talent that Jesus
possessed and could help people successfully make that journey in any subject matter.
⮚ He also explained the abstract using concrete terms and examples. Jesus was a great
illustrator of truth by using the everyday things around Him: water, birds, seeds, leaven,
pearls, treasure, nets, flowers, animals, and so on.

His style of teaching is and should be followed by every Christian teacher around the world.

His Use of Questions

Questions lay at the heart of the teaching methods of Jesus; the Gospels record more than
one hundred questions asked by Him. Jesus used these questions for a variety of purposes:
1. Some questions stimulated interest and formed a point of contact (Matthew 16:13)
2. Some questions helped His pupils clarify their thinking. (Mark 10:3)
3. Some questions expressed an emotion, such as disgust or amazement (Matthew 12:34)
4. Some questions introduced an illustration. (Luke 11:5-6)
5. Some questions were used to emphasize a truth. (Matthew 16:26)
6. Some questions helped pupils apply the truth. (Luke 10:36)
7. Some questions were to provide information for Himself. (Matthew 15:34)
8. Some questions helped to establish a relationship between the teacher and pupil. (Luke
8:45)
9. Some questions were asked to rebuke or silence His opponents. (Matthew 21:25-27)
10. Some questions were rhetorical; they needed no answer. (Matthew 6:25)
11. Some questions were asked to bring conviction. (Mark 2:25)
12. Some questions were examinations. (John 21:15-17)

Jesus was indeed the master teacher in His use of questions by stimulating thought, guiding
learning, and challenging pupils to accept new teaching because they could see that it was right.

His Use of Stories

Jesus was probably the greatest story teller of all time because He used this method so often and
so effectively in His teaching. The stories Jesus told all seem to have these characteristics in
common:
(1) they were within His pupils' comprehension;
(2) they were concise;
(3) they quickly aroused interest;
(4) the parts followed logically;
(5) they led to a satisfying climax.
Although stories are usually shared for their entertainment value, Jesus did not have that as a
purpose in His story telling. He did have at least four purposes for telling stories:
1. Some stories were told to secure attention. An example is the parable of the sower as
recorded in Luke 8:4-8. After Jesus told the story the disciples wanted to know more.
 2. Some stories illustrated an already-stated abstract principle or truth. The best-known story
Jesus told - The Good Samaritan (Luke 10:30-35) illustrates this purpose. The lawyer who
questioned Jesus wanted a definition of "neighbor." In response, Jesus told this great story.
3. Some stories were the entire lesson. The trilogy of stories in Luke 15 is an example of this
purpose.
4. Some stories summarized the application of a truth. Luke 6:47-49 is a good example of
this.

His Use of Lecture

⮚ Jesus used lecture or discourse very effectively as another teaching method. The people of
His day were more familiar with this method as are many students in churches and schools
today. Most teachers find this method the easiest to use but it is not the most interesting for
the pupil. Jesus was a master at even this method and the following examples prove that:
⮚ The Sermon on the Mount (Matthew 5-7) sets forth the superiority of Jesus' teaching over
that of the Law. Perhaps more clearly here than anywhere else, Jesus showed His
knowledge of Jewish law, oral tradition, and the things that had become authority over the
past centuries. When Jesus finished this discourse; "The people were amazed at His
teaching."
⮚ The Olivet Discourse in Matthew 24 and 25 was shared with the twelve disciples just prior
to His crucifixion. This lecture was an explanation in part of some of the Old Testament
prophecies that the disciples were interested in knowing more about. Jesus included
parables and many illustrations in this discourse.
⮚ The Upper Room Discourse is the final lengthy discourse found in John 14-16. This
presentation by Jesus was designed to prepare the disciples for His soon departure from
this world via the cross and later His ascension. This discourse closes with the great high
priestly prayer (John 17) where Christ prays for the protection and unity of the disciples
and all future believers.

When Jesus lectured, the people listened and learned, were informed and stirred, and their lives
were enriched. His lectures covered the three-cycle movement of intellect, emotion and will.
His Use of Projects
Any teacher must be concerned about the carry-over of truth into the realm of application. Jesus
was no different and assigned projects to help facilitate this application process. Luke shares with
us some good examples of this method:
1. In order to demonstrate His power over nature, Jesus commanded Peter to let his nets down
on the other side of the boat. The result was a ship full of fish and a humbled Peter. (Luke
5:4)
2. In enlisting Matthew as a pupil, Christ gave the command "Follow me" (Luke 5:27), and
Matthew did just that.
3. To teach that He was the Lord of the Sabbath, He used the incident of the disciples' picking
corn on the Sabbath. (Luke 6:1)
4. John the Baptist wanted to know if Jesus was truly the Messiah. Jesus dispatched John's
disciples with the instructions. "Go and report to John" (Luke 7:22)
5. To put into practice the things they had learned, the twelve were sent forth, "to proclaim
the Kingdom of God" (Luke 9:2-5).
6. On another occasion He sent out seventy disciples to witness to the people (Luke 10:1-16).
7. To the rich young ruler, Jesus assigned the activity of distributing his goods to the poor
(Luke 18:22).
8. Before Jesus could instruct him, Zacchaeus had to obey the command "Hurry and come
down" (Luke 19:5).
9. Before Jesus answered the chief priests and scribes concerning the tribute money, they had
to get involved. "Show me a denarius" (Luke 20:24) was Jesus' instruction. They did, and
Jesus answered them causing the crowd to marvel at His answer. (Luke 20:26)
10. One of Jesus' final instructions to His disciples was, "You are to stay in the city [Jerusalem]
until you are clothed with power from on high (Luke 24:49). Acts reveals the result of their
obedience.

Jesus was very much concerned with the actions of His disciples and that is why He put so much
emphasis on them doing what He said and not just listening.

His Use of Objects

Jesus understood the importance of hearing and seeing. He therefore made a point of using objects
as often as possible to help His listeners remember what He said. Here are a few examples of the
objects that Jesus used:
1. He used birds, flowers, and grass to illustrate the heavenly Father's care (Matthew 6:25-
31).
2. He used a little child to teach humility (Matthew 18:1-6).
3. He used a barren fruit tree to illustrate the need for faith (Matthew 21:18-22).
4. He used a coin to teach responsibility to government (Mark 12:13-17).
5. He used the example of the widow to teach about right motives in giving (Mark 12:41-44).
6. He used the ripe harvest fields to teach the urgency of doing the Father's work (John 4:35-
39).
7. He used the vine and the branches to explain the relationship between the Father, Himself,
and the disciples (John 15:1-8).
8. His miracles were object lessons, illustrating His deity (John 5:36).

His Use of Modeling

⮚ Modeling in the educational use of the term is simply demonstrating the truth. It is living
out before one's pupils the principles that one teaches. Jesus was the living embodiment of
His own great lessons. This was one of the greatest elements in the teaching of Jesus: He
taught by the example of His own life, for it was a model that others could copy. He was
the great example, able to say with confidence to His pupils, "Learn of Me" (Matthew
11:29).
⮚ Two examples will be discussed, but in reality Jesus' whole life on earth was a model in
particular of a man in a perfect relationship with the heavenly Father.
⮚ Jesus first of all modeled the art of prayer before His disciples. Matthew 6:5-15 gives the
instructions on how to pray in a way that would be pleasing to God and Jesus, by example,
prayed with the disciples, for the disciples, and even away from the disciples. There are
numerous references to the prayer life of Jesus throughout the Gospels.
⮚ Secondly, Jesus modeled the role of a servant in John 13:1-20 when He washed the feet of
all the disciples teaching them humility and servanthood. Jesus truly is the Master Teacher.

ORGANIZATIONAL, ADMINISTRATION & LEADERSHIP

Organizational Models of Christian Education
⮚ In order for a church to effectively accomplish its mission, people, resources, and programs
need to be organized and coordinated.
⮚ Good organization is essentially the coordination of human and material resources for the
accomplishment of a given purpose. There are three basic elements common to any
organization: human resources, material resources, and the tasks to be accomplished.
⮚ People are the church’s highest priority. They are the reason why the church exists in the
first place. They are assigned by God to carry the message of salvation to a lost world.
Without people there would be no ministry.
⮚ Organization is needed to empower and focus the efforts of people. A church can organize
its people into a highly systematic group, but if these people do not accomplish their tasks,
the purpose of the church will not be fulfilled.
⮚ Material resources are needed in order to facilitate the accomplishment of the tasks.
Without strategic plan, , good people may perform a variety of worthwhile tasks that have
nothing to do with the purposes of the church.
⮚ Good organization benefits the church in a variety of ways. The work of the church is not
the sole responsibility of the pastor. There must be a body of believers to share
responsibilities, and those duties should be distributed wisely.

Traditional Models of Organization

There are basically two ways in which Christian education has been traditionally organized.
Functional Model
⮚ The various programs are listed as headers and each program and each program is divided
into age groups underneath. The leadership team of this model is often a committee made
up of the various leaders of each program.
⮚ Typically, this leadership team focuses on Christian formation, while other leadership
teams are concerned with worship, evangelism, service, or fellowship. The work of the
leadership team is typically overseen by the pastor, associate pastor, or director of Christian
 education and is ultimately responsible to a board of elders and/or the congregation,
depending upon the particular model of church polity.

Functional Organization by Programs

C.E Leadership
Team

Youth Sunday Bible Children VBS Music

Groups School Studies Church

Nursery Women Nursery Nursery Junior

Preteen
Choir

Middle Preschool Men Preschool Preschool Senior

School Choir

High Primary Couples Primary Primary Adult

School Choir

Junior Singles Junior Junior Junior

Bells
High
Senior
School
Bells

Adult
Young Bells
Adult

Adult

There are several problems that are associated with this kind of model:
1. There are built-in conflicts between programs that may have different leadership yet
targeting the same audience. For example, the music leader may schedule a youth choir
program in conflict with a youth ministry program at the same time the Sunday school
coordinator or children’s church coordinator was hoping to employ some teenagers to
assist in the nursery.
2. It is difficult to build strong relationships when different leaders are responsible for each
program.
Gradation or Age-Group Model
⮚ This model privileges age-groups over programs. Groups are formed around children,
youth and adults, with each group having its own leader. The leadership team in this
model is similar to that of traditional model. The Pastor or the Christian education
director oversees the leadership team.
⮚ The leadership team focuses primarily on spiritual formation while other leadership
teams are concerned with worship, evangelism, service and fellowship.

C.E Leadership
Team

Children Youth Adult

Ministry Ministry Ministry

Sunday Sunday Sunday

School School School

Youth
Preteen Club Bible Studies
Groups

Junior Accountabilit
Church Bible Studies y Groups

VBS Music Music

Music

⮚ Organizing by age provides the benefit of unification. There is one leader overseeing each-
age-appropriate ministry. within each age-group ministry, there would be variety of
programs.
 ⮚ Programs can be scheduled to complement each other rather than conflict each other.
⮚ Leaders can work with their volunteers to develop a comprehensive curriculum for specific
age-group that cuts across variety of programs.
⮚ There is building of meaningful relationships that occurs with leaders, volunteers and
participants. Children see the same faces across all the programs in their ministry, and
teenagers build meaningful relationships with adults who participate in the entire youth
ministry.
⮚ Allows for significant mentoring relationships to be formed especially for children and
youth.

Group-Purpose Organization Model

⮚ In this model the church considers how each age-group should engage in the five purposes
of the church. The model is helpful in developing programs that are both age-appropriate
and meaningful in purpose.
⮚ There is no need for separate committees on evangelism, outreach, missions, Christian
education and worship. The Christian ministries leadership team oversees all of these areas
in a more unified and integrated manner
⮚ Essential to the team are the senior pastor and the ministers of each of the three age-group
ministries. The primary role of the pastor in small churches is chair leadership team and
provide vision for the ministries of the church.
 Christian Ministries Leadership Team

Elders or Christian
Deacon Reps Senior Pastor Service
coordinator

Children Youth Adult

Minister Minister Minister

Parents’ Reps Resource

Pre-day
for Children & Center
School Reps
Youth Coordinator

Purpos Gr Children Youth Adult

e ou Ministry Ministry Ministry
p

Sunday Sunday Mid-week

Worship Morning Youth Believers
Service Service Service

Bible Bible
Spiritual Mid-week
Studies, Mid- Studies,
Formation Program
week Leadership
Program Meetings
Junior Choir, Small Group Habitat for
Service
Visitation Projects Humanity

Sunday
Compassion Short-Term
Evangelism Morning
Project Mission
Service

Picnic Special Coffee Hour,

Fellowship
Social Events Social Events
Christian Education in the Small Church

The Characteristics of Small Churches

1. They strongly value relationship among their members rather than programs. Tye
(2008) puts it, the sense of community requires the Christian educators to emphasize
people-centric educational strategies that focus on meeting the specific interests and needs
of the church members. Tye suggests that the people-centered approaches help in affirming
the importance of faithfulness among the members to their churches.
2. They functions as a tight-knit family and the connection ensure that the members
experience comfort and security. Tye (2008) further argues that small churches are
supportive of their congregants’ visions to enlarge and enhance various ministry programs
designed to serve family needs. Based on a Christian pedagogy view, one of the strengths
of the family image and small church comparisons is that it highlights the importance of
intergenerational fellowship and transmission of knowledge from the older congregants to
the younger ones. As Tye (2008) puts it, the arrangement in the small church allows the
older generations to guide the young through practical demonstrations that enhance their
attachment to the church without the need for youth groups.
3. They have capacity to facilitate the symbiotic relationship between tradition and
orthodoxy. Tye proceeds to highlight how small churches can apply tradition as well as
Orthodox Christian churches with larger memberships. Maintaining deeply seated
traditions allows small churches to understand their identities and cultures that are critical
in ensuring continuity in the congregations. The traditions are also essential because they
allow small churches to focus on their long-term goals by reminding them of their
challenges and previous experiences.
4. High levels of engagement or participation. Smaller congregations typically participate
actively in various church programs and activities, although they also face the problem of
burnout among their Christian education staffs. As such, Tye (2008) advises leaders in
small membership churches to exercise caution and careful considerations when
establishing volunteer staffing models for their organizations. Increased participation by
volunteers in small membership churches helps in reducing operating costs.
 5. Simple organizational structure. Although small churches typically have fewer resources
and personnel to engage in Christian education, the setting in such churches allows the
leadership to plan and implement various programs within short timeframes. The absence
of bureaucratic processes, multi-departmental involvement, and formality make this
possible in small churches because it makes communication less strained. As such, a
simplified organizational structure in small churches is a critical advantage that Christian
educators should take advantage of in their activities.
6. The primary activity is worship. Although liturgy is also an important event observed in
the larger churches, the congregations also engage in many other activities that consume
their time. Accordingly, the primary purposes of churches are to praise and worship God,
serve the believers and nonbelievers, and prepare the Christians for ministry with Tye
(2008) arguing that appreciating the church as a place of teaching is crucial in small
churches and helps in enhancing the understanding of discipleship among their
congregants.

Where and When Does Christian Education Occurs

⮚ A common misconception identified by Tye (2008) is that Christian education can only
happen in Sunday Schools. Tye asserts that the learning process is possible in various
settings such as in Sunday Schools, worship, and in community or church events.
⮚ Moreover, she insists that learning can occur at any time. Tye dispels the idea that
inadequate space and lack of numbers should inhibit Sunday Schools. Instead, the author
encourages Christian educators to consider applying the home schooling and one-room
school setups to overcome some of the challenges encountered in small membership
churches.
⮚ In effect, Tye (2008) identifies home schooling as an educational model that has persisted
through time although it has gained increased popularity in recent times. Quoting
Deuteronomy 6: 6-7, which compels parents to teach their children when they are at home,
Tye affirms the responsibility of the parents in facilitating religious education to their
children. Nonetheless, Christian educators should assist them by redesigning their curricula
 into take-home packets to allow the parents or guardians to use during discussions
concerning Christianity.
⮚ Tye further observes that the one-room school setting offers the benefits of increasing the
flexibility of limited spaces and reducing the need for monitoring by the teachers and
suggests that Christian educators can pair younger students with older ones through a “faith
buddy” system during the learning activities.
⮚ Tye argues that Christian education and worship are inseparable functions and urges
educators to take advantage of the educational opportunities that arise during the liturgy.
Christian educators, according to Tye, have a crucial task of helping the students in small
churches to understand the gestures and symbols that they observe in worship spaces.
Moreover, Tye insists that educators should use intentional teaching moments to make the
students appreciate why and how they can engage in worship by offering brief explanations
on various scriptures and sermons.
⮚ The church leaders need to engage the young members in multiple activities within the
small churches and asserts that core and transitional events continue to shape the lives of
congregants, and the Christian educators should take advantage of the occasions in their
organizations to establish intentional learning for their members.
⮚ Moreover, the events encourage intergenerational engagement in Christian education and
create the sense of identity in congregations.

Implementation of Christian Education

⮚ The implementation of Christian education understandably depends on the nature of the
church that educators intend to apply and Tye (2008) insists that the methods and processes
used in executing Christian pedagogy are essential considerations to educators because a
single approach cannot be applicable in all churches.
⮚ Tye proposes the community model as one of the most effective strategies that small
membership churches can apply in undertaking Christian education.

Qualities necessary for Effecting Christian Education in Small Churches.

 ⮚ The first quality identified is experiential: Tye insists that people learn more effectively
through experience and educators should enhance the participation of their audience in the
learning process.
⮚ The second quality is reflective: Believers in small membership churches must engage in
reflection to derive meaning from their experiences.
⮚ The third quality identified is relational: Tye (2008) emphasizes the importance of
interpersonal relationships in the small churches.
⮚ Tye also cites inclusivity as a vital quality, and she argues that the small membership
churches allow intergenerational participation in various programs.
⮚ Tye (2008) considers integrative as the last important quality, and she suggests that the
educators should perceive all the congregational events and activities as components of
teaching.
⮚ Tye argues that improvisation and imagination are two crucial capacities that the Christian
educators need for the effective planning and implementation of teaching in the small
churches.
⮚ Tye points out that improvisation is necessary for small churches because it allows
Christian educators to respond to dynamic situations in their organizations. She observes
that small membership churches provide opportunities for leaders to educate their followers
through stories and rituals that enhance their understanding and knowledge of Christianity.

Resources for Christian Education in Small Churches

⮚ Some of the available resources to teachers include people, curriculum, and space. Tye
(2008) points out that many Christian educators tend to overlook the importance of human
resources during the implementation of Christian pedagogy.
⮚ Tye insists that the small church leaders should determine when and how they could use
their human resources. She author observes that leaders and teachers are called to service
and should be guided by the Holy Spirit in addition to applying teamwork in their efforts.
⮚ Tye also notes that Christian educators have a wide variety of curriculum materials that
they can use to teach in the small membership churches. Nonetheless, the author insists
that such resources must be appropriate for the targeted audiences
 ⮚ Tye further observes that space is a crucial resource to use in the implementation of
Christian education, although she insists that the educator should focus on the quality of
the available spaces. Tye suggests that space includes the emotional and physical spaces,
and she points out that educators should plan carefully to use the spaces effectively.

The Guiding Principles for Christian Educators in Small Churches.

Tye(2008) insists that the implementation of Christian education within the small church settings
requires a careful assessment of the audiences’ needs.
Critical Assessment
⮚ The educators need to avoid the issue of copying the curricula meant for larger churches
because it would fail. Leaders should not consider their small churches as a challenge but
opportunity to implement Christian education effectively.
⮚ Christian education is a crucial component of ministry in all churches, and the small
churches have the chance to strengthen their congregants’ faith and understanding of the
Bible.
⮚ The pastors have crucial roles in the implementation of Christian education, and the book
encourages the church leaders to be creative and develop holistic visions for their
followers.
⮚ Leaders in small churches must adopt innovative strategies in their ministries rather than
replicating programs from larger churches. Focusing on the underlying issues affecting
small churches is essential because it allows church leaders to identify the available
opportunities to expand their ministries or improve their effectiveness in administering to
their congregants.
⮚ Tye (2008) rightly observes that commitment, improvisation, inclusivity, and
innovativeness are all critical considerations to leaders in small churches because they
enable them to overcome the barriers to effective ministry in their organizations.
 EDUCATIONAL MINISTRIES
Family Ministry
⮚ Family life education should be centered in the home, supported by the church, and
grounded in both Biblical theology and strong intimate relationships with God and others.
This means that guiding, training, and educating the next generation’s spiritual lives is
primarily the work of parents in the home (Michael, 2001).
⮚ The values and virtues that knit together a healthy society begin to be formed in the
everyday routines and choices of the family. The family remains the cornerstone of human
development.
⮚ Family ministry is a central function of the church, for it provides the structure for healthy
family life. The church needs to play a key role in society by modeling a healthy church
family that is able to function and relate together regardless of the family and ethnic
diversity in the makeup of the church.
⮚ Family ministry is equipping church members with the knowledge, skills and attitudes to
form healthy Christian marriages and families. The goal is for all families in any cultural
context to come to know and apply biblical and practical principles for building Christian
marriages and families.

Family Ministry is Family Discipleship

⮚ God created the institution of the local church for several purposes: to worship God, teach
biblical doctrine (2 Timothy 4:1), guard the church from false doctrine (Titus 2:1, 15),
disciple believers (1 Timothy 4), care for believers (Acts 4:34, 1 Timothy 5, James 1:27,
James 2:15), and equip them for works of ministry in their homes, communities, and the
world. (Ephesians 4:12).
 ⮚ Family ministry, therefore, is a vital part of the overall disciple making structure of the
local church. Pastors are called to teach couples, parents, and grandparents what it means
to have a Christian family.
⮚ The church must take the lead in providing biblical guidance regarding God’s purpose for
marriage, children, and family. The local church is uniquely equipped to both teach these
things and hold members accountable to putting them into action (Matt. 28:20).
⮚ The local church is to be a “family-training center,” fulfilling part of the Great Commission
mandate to “…go and make disciples of all nations, baptizing them in the name of the
Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have
commanded you....” (Matthew 28:19–22).
⮚ This emphasis on discipleship is vital. Families need more than just information, they need
transformation. They need not only the “head” knowledge, but also help moving that
information into their “hearts,” and then putting it into action with their “hands.”

Biblical Foundations of the Family

⮚ God has entrusted tremendous power to human relationships. In the Scripture we see story
after story of families. Think of the witness of Abraham and Sarah; or Ruth, Naomi, and
Boaz; or Mary, Martha, and Lazarus; or Timothy, Lois, and Eunice.
⮚ Through these stories of biblical families, we see God’s interest in human relationship and
God’s purpose carried out sometimes through and sometimes in spite of those relationships.
We are called as God’s people, living in relation to others, to be loving and just, enabling
one another to grow in faith.

Pillars of Strength for Healthy Families

⮚ Going a little deeper, what does family ministry involve? While each family is unique, key
scriptural principles can guide us.
⮚ For example, three New Testament letters (Colossians 3:18–4:1; Ephesians 5:21–6:9; and
1 Peter 2:18–3:7) lay down specific relationships and instructions (commonly referred to
as the “household code”) that each Christian family can focus on.
⮚ Here are some of the essential elements God has given to us for healthy Christian families.
Our churches can develop intentional strategies to come alongside families in each of these
areas.

1. Faith Formation
God has designed the family to be an active evangelism and discipleship center,
shaping the hearts of its members with a love for God and others (Genesis 18:18–
19, Deuteronomy 6:5–7, Ephesians 6:4). Through the institution of family, God
brings glory to Himself by advancing His multi-generational plan to fill the earth
with His worshippers (Genesis 1:28, Psalm 78, Rom. 11:36).
2. Mission
Missional families, as part of their identity in Christ, are engaged in service,
missions, evangelism, and outreach. By equipping families for spiritual health and
success, local churches fill the community with “mission outposts,” as every home
becomes a beacon of hope, radiating the light of Christ, and engaging in the Great
Commission. When spiritual life is taking place in the home, families can then be
meaningfully challenged to use their home as an evangelistic hospitality center in
their neighborhoods.
3. Marriage
If a local church is committed to the advance of the Gospel, it must be committed
to preparing young people for Christian marriage. Preparation includes casting a
vision for family involvement in the courtship process, teaching a biblical view of
sexual purity, and warning believers against the dangers of co-habitation. The local
church enriches existing marriages, supports couples in crisis, and nurtures
members who need healing from divorce and loss.
4. Parenting and Grand-parenting
God calls parents to be the primary spiritual shepherds for their children
(Deuteronomy 6:5–7). Grand-parents are called to take an active role in the
discipleship of their grandchildren (Deuteronomy 4:9). God’s desire is that families
be filled with an atmosphere where God is integrally connected to every aspect of
daily life, conversations, and celebrations.
5. Leadership Development
Every family needs godly servant leadership in order to move forward together as
a team. God’s Word provides clear criteria for leadership in the home, and
encourages men to lead their families spiritually. Young men are to be discipled by
older men, as God provides them with a family, young husbands and fathers need
to be encouraged to love sacrificially, serve humbly, and lead spiritually (1
Corinthians 13, Ephesians 5:25-33). Spiritual leadership at home is so important
that God has made it a requirement for leadership in the Church (Titus 1, 1 Timothy
3). Church leaders should be held accountable to leading their own families in
prayer and Scripture reading, while maintaining healthy boundaries around their
ministry hours. Pastors/elders will have difficulty leading the congregation in a
direction they are not personally moving in themselves.
6. Human sexuality
The Christian family guards, proclaims, and elevates God’s instructions for
sexuality to be enjoyed only within a monogamous, heterosexual marriage.
Cohabitation, promiscuity, pornography, same-sex activity, and other sexual
behaviors contradicting scriptural standards are key forms of spiritual attacks in the
church today.
7. Aging
Children are to do all in their power to bless and support their aging parents (1
Timothy 5). As they learn to honor their parents, they learn to honor God (Mark
7:11). It is God’s desire that parents will follow God and children will honor their
parents by following in their footsteps of faith in Jesus. As parents and children get
older, they are invited to increase their spiritual leadership of the family.
8. Non-nuclear Families
The New Testament church provided special care and instructions for widows,
orphans, single parents, and extended family. We should seek to do the same also.
(James 1:27, Psalm 68:5, 146:9, Deuteronomy 27:19, Jeremiah 49:11, Isaiah 54:5–
8, and 1 Timothy 5:5).
9. Family “Resource Management”
The local church should seek to equip the Christian family to live as godly stewards
of all that has been entrusted to them. Discipleship includes guiding families to
 joyfully and responsibly live in a way that reflects God’s will and displays His love
and grace. Family ministry includes helping families practice biblical principles in
every sphere of life, managing time, balancing work and home, caring for their
bodies, and practicing biblical money management.

Family Discipleship in Action

⮚ Family ministry does not need to be a new department or program, but should infuse every
part of the life of the church. Family ministry trains individuals for evangelism, equips
people for missions, prepares the congregation for worship, and encourages everyone in
the daily work of following Jesus.
⮚ As such, family ministry reaches into every corner of the church. Family ministry can be
thought of as a framework that supports everything else a church wants to accomplish.
Indeed, a thriving family ministry will almost always lead to a thriving spiritual community
across all segments of the church.
⮚ While the specific components of family discipleship may look different from church to
church and country to country, the key ingredient is an integrated approach to discipling
people at every stage of life. A church, with a fully-functioning family ministry, would
ideally be supporting its members in all of the nine “pillars” explained above.
⮚ Note some examples the areas of marriage and parenting that a church can focus on their
family discipleship framework.

1. Marriage
a. Preparation for marriage: Helping single adults of all ages develop the biblical
knowledge, skills and attitudes needed for both choosing a mate and staying with
them.
b. Ongoing marriage enrichment: Providing ongoing opportunities to bless and
encourage married couples as they grow together.
c. Crisis counseling and divorce care: Helping couples, weather marital crises
through the power of the Holy Spirit.
d. Supporting widows and widowers: Providing care, encouragement and support
for those left behind when a spouse dies.
 e. Including and equipping singles: For those serving Jesus as a single person, the
church affirms, equips, and integrates them into the full life and fellowship of the
church.
2. Parenting
a. Preparing young couples for the blessing of children. Helping couples transition
into Christian parenthood by equipping them for the spiritual and practical mission
of family life.
b. Ongoing parenting support. Encouraging parents as their children grow and
mature through the various developmental stages.
c. Equipping for family discipleship. Training and encouraging parents and
grandparents how to pass their faith to their children and grandchildren.
d. Supporting single parents. Providing care, encouragement and support for single
parents.

Ministry with Children

God’s Perspective: A Theology of Children’s Ministry
⮚ The Bible opens with a story of the first family. Adam and eve were created to enjoy
fellowship with each other and with their Creator. They were also instructed to be fruitful
and multiply (Gen 1:28) thus enlarging the family structure. It was always God’s intention
that children would be part of His creative design (Michael, 2001).
⮚ The Old and New Testaments specify clear teaching for parents concerning the physical,
emotional and spiritual care of children. Each adds an element of guidance toward the goal
of raising healthy children.

The Old Testament

⮚ The striking principle from the Old Testament regarding the upbringing of children is that
spiritual development of the child is done completely within, not separate from, the faith
community. Children were included in the daily instruction provided by parents as they
went about their chores.
⮚ It was God’s intention that the home would be the classroom for the most important life
lessons. The command that God gave would be passed on from one generation to the next
 through this means. In Deut. 6:6-7, the commands God gave were to be upon the heart and
impressed on the children. The people of Israel were supposed to talk about them
everywhere and anywhere they were.
⮚ Religious instructions were to be a natural occurrence in Jewish family life. This
instructions would guarantee the transference of important values and morals for personal
and social conduct.
⮚ Each festival in the Israel’s year recapitulated significant events in their salvation history.
As family prepared a meal or sacrificed the lamb the children were present and participated
in receiving their nation’s past, a past that shaped the national conscience and governed a
new distinctive way of living.
⮚ It was always God’s plan that family home would be the greenhouse for the growth of
faith. Every event in a Hebrew child’s life was a learning experience. Public assemblies,
temples, religious and secular festivals supplemented the training given through tribal and
family customs and occupations.

New Testament
⮚ Very little is mentioned in the New Testament regarding the teaching and training of
children. Ephesians 6:1 commands that children should obey their parents, fathers are to
bring them up in the nurture and admonition of the Lord (Eph. 6:4); bishops, deacons, and
elders are to be faithful and successful in rearing their own children (Titus 1:6); and fathers
are to be careful not to deal harshly with their children (Col 3:21).
⮚ Jesus was willing to interrupt His ministry for the urgent needs of a child. For example,
Jesus immediately stopped teaching the adults and went to attend to Jairus’ ailing daughter.
After Jesus came down from the Mount of Transfiguration, He quickly attended to an
epileptic child in great need.
⮚ It is clear that Jesus associated with children and saw them as a priority. Among His most
severe warnings are those against causing children to stumble in their fragile faith causing
them to go astray (Matt. 18:5-6).

The Significance of Children’s Ministry

It is Close to God’s Heart.
⮚ Children’s ministry is important because it is close to the heart of God. In Matthew 18:3,
God elevates children by saying “unless you turn your sins and become like little children,
you would will never get into the kingdom of Heaven.” God targeted children in the Old
and New Testaments, for the foundation of lifelong values and morals are formed at the
earliest years.
⮚ According to George Barna “attracting younger children to learn about the Love of God
will have 5 to 8 times the impact of attracting the same number of older children or adults,”
and, “The practice of targeting specific kinds of people for evangelism is a biblical
principal of ministry”

God Commanded It.

⮚ God has commended all people to reach children, for this has a life-long impact.
Deuteronomy 32:36 NLT says, “Pass them on as a command to your children so they will
obey every word of these instructions.” Thus, God has commanded people to raise a godly
generation.

It is a Source of Joy.
⮚ Getting children to connect on a spiritual level is important and a source of joy. God gives
joy through raising up Godly children, Proverbs 23:24. Moreover, it is like receiving Jesus.
In Mark 9:37 Jesus said, “Whoever receives one of these little children in my name receives
Me; and whoever receives Me, receives not Me but Him who sent Me.”
⮚ As a blessing children’s ministry helps the church to pass on the faith to their next
generation through their talents and spiritual gifts. It brings joy to the church to see children
grow through the years, and they will have additional fellowship in the church. With
children present there is a greater sense of excitement and hope about the future of the
church and Christianity.

Why Children’s Ministry?

Children are Open to Learning and to Trusting God.
 ⮚ There is a season, sometime between the ages four and fourteen, when people are most
moldable than they will ever be in their lifetime. It is when people are forming their
understanding of the world, of relationships, of life, and of God. It is a season when people
are impressionable. Churches should be intentional about ensuring that children get the
right impression (Matt Guevara).
⮚ Moreover, this helps them come to church, love others, and learn the truth. They learn to
read scripture, pray aloud in public, do peer-to-peer evangelism, provide opportunity to re-
teach the Gospel, accept help to maximize their spiritual development, and allow
themselves to increase their knowledge of the Bible and God himself.

It Impacts their Entire Life.

⮚ An adult who comes to the Lord has already spent much of his life. Kids still have their
entire lives before them; Dwight L. Moody first made this point. Therefore, adult ministry
requires more worker involvement. It is true that God will pour out His financial blessings
on a church that invests in reaching and discipling children.

Children are the Greatest Mission Field.

⮚ Sates show that 85% of people who come to Christ do so before the age of eighteen. The
church must invest its time and resources where it will see the biggest harvest. One of the
biggest investments the church can make is in’s children ministry for it will pay for itself
many times over.

Builds the Future of the Church.

⮚ God intends that Christians should win people in the days of their youth while their hearts
are young and sensitive. What they should do is to work with God in His seasons (Albert
Gage). When one reaches children, parents are also reached. One can have the greatest
worship and messages this way, along with church growth, and children are the engine for
this blessing.
⮚ In addition, this brings unchurched families and new families in contact with the Gospel
and provides an opportunity for prayers, biblical counseling, and salvation. It also helps to
train future church leaders and built a strong youth ministry.
Running Children’s Ministry
For the children’s ministry to be effective there are several things that those in charge of the
ministry need to consider. Some of them are:

Honor the Spiritually of Children

● Regularly lift up children as persons of worth with a unique place in God’s Kingdom.
Scripture teaches that adults should be like children, not that children should be like adults.
● Understand children as participants in ministry, not objects of ministry.
● Teach children to pray. Encourage them to share joys and concerns, participate in prayer
chains, and have prayer partners. Have children write devotionals for use at home or in
corporate worship.

Demonstrate your Congregation’s Love and Respect for Children

● Don’t guess at children’s needs. Listen to children. Solicit input and feedback from children
themselves, not just parents and adults’ leaders.
● Give children real responsibilities.
● Showcase children’s artwork. Hang framed photos of children throughout your building.
● Advocate for children. Hold a children’s Sabbath service that highlights issues concerning
children.
● Celebrate the arrival of new babies.

Welcome Children in Worship and Involve them Actively

● Always have a creatively presented children’s sermon.
● Include at least one hymn every Sunday that children love and can sing with the
congregation.
● Have children serve alongside their parents as greeters and ushers.
● Invite children to assist in worship.
● Design a special weekly service for children or children and families.
● Give small children entering worship a small activity packet with crayons, pipe cleaners,
and other items.
● Print a booklet for parents to use in explaining elements of worship to their children.
 ● Designate special times for children and their families to visit the sanctuary to ask questions
and learn the stories behind symbols and stained-glass windows.
● Plan special communion services for parents and children to make them comfortable with
the ritual. Have “love feasts” in Sunday School classes.

Support Families and Parents

● Make your space child friendly. Nursery and classrooms should be clean, safe, sanitary and
visually appealing to children and their parents.
● Give pagers to parents who leave children in the nursery.
● Host seminars on parenting. Have a Sunday morning class focused on family concerns.
● Sponsor a parent’s night out or morning out.
● Provide childcare for all church events. Don’t just warehouse kids. Make it fun and
enriching.
● Give gifts to expectant moms. Offer a support group for new parents.
● Have an annual family retreat or camping trip.

Strive for Excellence in Christian Education

● In a congregation with more than one worship time, strive to offer Sunday School in
conjunction with all services, including evening or weeknight services.
● Revitalize a tired Sunday School program by adopting a more creative and interactive
curriculum. Incorporate music and drama into Christian education.
● Provide early Christian education to infants and toddlers. Explore programs that use special
classroom settings, songs, sounds, stories, finger play, and toys to teach even the youngest
children about God’s love.
● Encourage teaching teams of adults who rotate classroom responsibilities. This strengthens
involvement, improves morale, decreases burn-out, and improves the quality of teaching.
● Hold a training event for teachers at least once a year. Be sure to emphasize the teachers’
spiritual growth and development as well as teaching strategies.
 ● Communicate regularly with your teachers. Consider gathering them just very briefly at
the conclusion of each Sunday School hour to ask “How is it going?”
● Work to develop a sense of ownership for children’s Christian education within the
congregation as a whole. Involve adults who can’t take on teaching in other volunteer roles.
● Pair an adult class or group with each children’s class to forge intergenerational bonds. The
adults can provide support and encouragement and help with special activities.
● Perform required background checks for volunteers and staff working with children.
Implement policies and procedures to prevent child abuse.

Plan Effective Special Events for Children

● Have special children’s events throughout the year, for example, a Noah’s ark costume
party, movie nights, seasonal events, etc.
● Hold a yearly vacation Bible school. Explore alternative formats such as a one-day
Vocational Bible School, in the evening or a cooperative with other churches.
● Have a fellowship group for 4th and 5th graders paving the way to youth fellowship.

Reach Children and Families beyond Your Church

● Request that parents presenting their children for baptism meet at least twice with the pastor
to consider the significance of the sacrament. Form groups for parents whose infants or
children are being baptized.
● Give ten nicely printed invitations to the baptismal family so they can invite their friends
● Have an outdoor carnival for children in the spring or the fall. A fair can help neighbors
know the church is there for them and foster acquaintances.
● Rather than waiting for kids to come to church, take ministry to where kids already are. To
attract unchurched kids, consider locating activities in a store front, park, or recreational
center.

Involve Children in Mission

● Have each Sunday School class choose a mission project to support on an ongoing basis.
● Have a mission day camp or a day-long mini-retreat for children with service-learning
activities.
● Connect kids with the church’s overall missional efforts. For example, have them help
support Volunteers in Mission trips or other ongoing service activities.
 ● Teach stewardship to children. Involve children in deciding how their offerings will be
used. Designate a special project for their support and lift up their stewardship regularly in
worship.

Ministry with Youth

⮚ McKenzie (1997) defines youth ministry as “the intentional ministry of the church
established for junior high and high school aged person.”
⮚ Ronald D. Martinson (1988) characterizes youth ministry as:

(1) worship
(2) witness
(3) teaching
(4) communion, and
(5) service.
⮚ David Ng (1984) stresses that youth ministry is not about merely fellowship, maintenance,
entertainment, and protection; rather, it focuses on discipleship. Nishioka (2003) echoes
Ng when he stated that youth ministry is discipleship by taking up the cross and following
Jesus Christ.
⮚ Lamport (1996) explains that “youth ministry is the purposive, determined, and persistent
quest by both natural and supernatural means to expose, transmit, or otherwise share with
adolescents God’s message of good news, which is central to the Christian faith.
⮚ Its ultimate end is to cultivate a life transformation of youth by the power of the Holy Spirit
that they might be conformed to the revealed will of God as expressed in Scripture, and
chiefly in the person of our Lord and Savior, Jesus Christ.”
⮚ Some mission-minded people observe youth ministry as a mission of a church, especially
a bi-cultural mission, because many youths are in a bi-cultural environment at home and at
church, and are caught in between a traditional culture (parents’ culture) and their culture
(i.e., the western culture). Thus, youth ministry in this context must be bicultural. Because
youths are changing continually, youth ministry must also evolve and develop to meet the
growing needs of today’s young people.
⮚ In some countries, youth ministry is misunderstood as church activities, events, or
programs provided for youth. Unfortunate as it may seem, for many years youth ministry
has been envisioned as a means to provide a safe playground (so that youth may stay out
of trouble).
⮚ Therefore, although few would be willing to admit it, the basic philosophy behind youth
ministry was to keep young people busy and safe (i.e., babysit them) while adults do their
“religious things.” This view was common among pastors and even many youth workers
themselves. In short, the first key criterion on which a youth pastor was judged was based
on how many students he could hold in a church without disturbing the adult ministry.
⮚ The theological foundation of youth ministry is grounded on the gospel which focuses on
Jesus Christ and his relationship to the world. Young people respond better to the gospel
when it is transmitted through a one-to-one relationship. When Jesus Christ’s incarnation
comes through the life of another, they come to know God’s life-giving love (Martinson
1988).
⮚ Nel (2000) says that youth ministry is a ministry ‘to’ youth and ‘with’ youth, but it is
always conscious that ministry exists ‘through’ (by means of) the youth. Adolescence is
the time for youth to find their identity and to form a peer group, with youths that are on a
similar developmental level. They ask, “who I am, where I am from, where I am going…”
(Nel 2000).
⮚ Nel (2000) points out that according to Christianity, identity-finding means to become the
person who you are, as you are created, and recreated by God through didache, which is
about guidance to find your given identity.
⮚ According to Martinson (1988), if a church is to do effective youth ministry, it must
recognize the importance of youth ministry throughout congregations and denominations.
It means they have to respond to the youth’s need of the church during this crucial stage
in life and faith development.
⮚ According to Senter " (Benson & Senter " et al., 1987:16);
o Youth ministry begins when adults find a comfortable method of entering a
student’s world.
 o Youth ministry happens as long as adults are able to use their contacts with students
to draw them into a maturing relationship with God through Jesus Christ.
o Youth ministry ceases when either the adult-student relationship is broken or the
outcome of that relationship ceases to move the student toward spiritual maturing.

Approaches to Youth Ministry

⮚ The declining number of young people is a general tendency in the church. A church
without an understanding of their culture and the current of the times, and with a reputation
of being alive but we are dead (Rev. 3:1), will lose them, and they will never return to the
church.
⮚ There are four approaches with a vision for the entire church present alternative plans for
youth ministry. Each one of these approaches will support and assist the church with
problems with its youth ministry, to put their youth ministry on track again.
⮚ The inclusive congregational approach integrates youth into the Christian community, the
missional approach regards youth ministry as a mission, the preparatory approach
proposes a specialized ministry to adolescents that prepares them to participate in the life
of existing churches as leaders, disciples or evangelists, and the strategic approach
prepares the youth to become a new church (Senter et al., 2001).

The Inclusive Congregational Approach to Youth Ministry

⮚ Youth ministry has been viewed as something almost separate from the main church. The
fundamental idea of the inclusive congregational approach is that youth ministry is part of
a comprehensive ministry of the congregation. Youth ministry and the youth themselves
are part of the total congregational ministry, and not a separated group (Senter et al.,
2001).
⮚ Martinson (1988) says that God’s worshiping church is called to inclusivity. Youth
ministry can be a regular, inclusive, congregational worship with God’s diverse people,
who join their presence and voices, language, and concerns.
 ⮚ A congregation needs to realize that youth are a part of the church, the body of Christ, and
that youths have obligations and responsibilities in their local church. When youths are
seen in this biblical perspective, the youth ministry will be revolutionized, church
attendance will flourish, and they will participate in church activities and personal witness
(Zuck & Benson et al., 1978).
⮚ Youth are part of the worshipping, teaching and serving community and they have to be
recognized as part of the church that will never and nowhere be ignored (Senter et al.,
2001). When the youth feel that there is no room for them, and they have no reason to
value their congregation, they seek to meet their spiritual needs and find their mentors
outside their church (Senter et al., 2001).

The Preparatory Approach to Youth Ministry

⮚ According to Black (2001), in the past young people were seen as the ‘church of
tomorrow,’ who had to be prepared for leadership in their church. But today when they
graduate from school and youth ministry, they also graduate from their church, and to those
of them who remain in their church, it is difficult to join the adult congregation.
⮚ Martinson (1988) says that the vital, delicate mix of youth and adult leadership can be
developed in many churches through an action-reflection model of leadership training for
youth, adults, professional lay leaders and pastors.
⮚ Black (2001) defines the preparatory approach as a specialized ministry to adolescents that
views youths as disciples – to train and help them to participate as church leaders, disciples
or evangelists. In 1Tm 4:12 Paul advised Timothy, “Don’t let anyone look down on you
because you are young, but set an example…” The local church can train a youth as an
evangelist (Zuck & Benson et al.,1978). Through training Christian youth in the church to
be witnesses, they can reach other youths because they speak the same language, have
common interests, and spend time together (Zuck & Benson et al., 1978).
⮚ Youth ministry is part of the great commission of the church, applied to the youth and
everything a church does with, to and for the youth (Senter et al., 2001). Though this great
commission the church is able to reach all people and to teach them (Mt 28:19,20).
 Youth ministry is channeled through the programs of the church to guide the youth toward
a lifetime of spiritual growth (Senter et al., 2001).
⮚ Even though youth ministry is not different from the congregation, the youth are special
developmentally, socially and culturally. For that reason, their needs should be provided
for in the ministry, programming and relationships. The church should care enough for the
future of their youths to invest in many ways to lead, teach, nurture and disciple their
lives toward Christ (Senter et al., 2001).
⮚ According to the preparatory approach, as young people participate in church-wide events,
they experience Christian life through many stages. They build images and memories of
role models for many aspects of life in the church (Senter et al., 2001).

The Missional Approach to Youth Ministry

⮚ The word ‘mission,’ from the Latin mission, means ‘to send’ (Dean et al., 2010). According
to the missional approach, God sent us into the world as missionaries to preach the gospel
(Mt 28:19,20). The Father sent the Son, the Father and the Son sent the Holy Spirit, and,
The Father, Son, and the Holy Spirit sent the church into the world.
⮚ The church exists because God is and has always been saving his world. The main purpose
of the church is to make God known in such a way that his creatures and his creation will
know Him for who He truly in Christ (Nel 2004). “Go and make disciples of all the
nations…” (Mt 28:19) This command means that He, the mighty Lord, continues his call
to discipleship through the disciples. When the people respond to his call to become a
follower and pupil of Christ, people from all nations even today become his disciples. It
means making disciples is part of the congregation’s missionary duty. Disciples of Christ
not only learn to make disciples, but to train people who have become disciples to make
disciples of yet more people (Nel 2004).
⮚ The youth ministry is an entire congregation’s commitment to reach the youth (Senter
et al., 2001). God has called his people to be his family. Therefore, the church has to love,
trust, support and encourage youths to be members of the family of God (Senter et al.,
2001).
 ⮚ Youth ministry is about bringing youth into the church family. Missional youth ministry
provides the youth and their culture with a sociological and theological bridge from
their secularized world to the church (Senter et al., 2001).
⮚ According to the missional approach, every youth who is willing can belong to the church
as the body of Christ. As Christians they show the love and compassion of God (Senter et
al., 2001). And also concerning the growth of the youth who are being guided out of the
world towards belief in Christ and then to becoming his disciples (Nel 2004).
⮚ The youth ministry will have the greatest impact in the coming revolution which
successfully recruit and equip lay people to bear the primary responsibility for reaching
the young people. The key to ministries to the young people is the equipping of volunteers
in local churches. They will be trainers, coaches, disciplers, and equippers of adults with
gifts to the youth ministry (Senter 1992).

The Strategic Approach to Youth Ministry

⮚ The strategic approach to youth ministry is to produce a vital Christian witness to shape
the faith community for the next generation and it calls upon youth ministry to become a
holistic intergenerational church that is relevant to both Christ and the world (Senter et
al., 2001).
⮚ Scripture abounds with examples of continuity, family images (Mt 12:49; 2 Co 6:8; 1Ti
5:1,2; 1 Jn 3:14,15), farming images (Mt 13:1-30; Jn 4:34-38; Ro 11:17-24; 1 Co
3:6-9), the body of Christ analogy (1 Co 12:12-14; Eph 1:22,23; 4:15,16; Col 2:15),
etc…(Senter " et al., 2001).
⮚ The youth ministry lacks continuity in discipleship relationships, and this disruption of
continuity in relationships is exaggerated by the mobility of families, and the likelihood
that the family will move beyond the sphere of influence of the church family (Senter et
al., 2001).
⮚ On the continuity in discipline relationships Moses tells parents in Dt 6:1-9, that they and
their children should remain true to the Lord and that the parents should talk to their
children about the commandments of the Lord and to impress them on their children. The
 whole purpose of Scripture is to provide instruction whereby the faith community nurtures
and supports youth in the process (Senter et al., 2001).
⮚ As youth pastors become spiritual midwives and assist in birthing new churches, they
can work with a group of youths from teenage to mid-20s, develop a team of spiritually
mature young adults, and start a new church. The young people can take ownership of their
church (Senter et al., 2001).

Adult Ministry
A Theology of Adult Ministry
⮚ Most of the passages and information in the bible about ministry take place in the context
of a congregation or family in which adults carry out ministry. adult ministry aims to
transform both the minds and lives of those involved (Rom. 12:1-2). Once a person
becomes a believer, God desires growth so that Christ may be formed in you (Gal. 4:19).
The goal is to lead adults to spiritual maturity.
⮚ The first theological truth that forms the foundation of adult ministry is a recognition of
the centrality of the bible as the authoritative Word of God. God’s Word is living , powerful
and eternal (Isa. 40:8). It has transforming power (Heb. 4:12-13; 2 Tim. 3:16-17) to renew
the mind, fashion new character, and influence behavior regardless of age or cultural
heritage. True grace demands involvement with the total person. Holistic adult ministry
involves the physical, emotional, mental, social and spiritual dimensions of being.
⮚ The second truth that forms the foundation of adult ministry is a partnership with the work
and the role of the Holy Spirit. The Spirit is the One who instructs (Jn. 14:26), reminds (Jn.
14:26), guides (Jn. 16:13), declares (Jn. 16:13-15), reveals (1 Cor. 2:9-10), and empowers
for change (Col. 1:11).
⮚ The church places a high priority on its ministry to adults when it recognizes the theological
truths of the primacy of God’s Word and its partnership with the Holy Spirit.

The Objectives of Christian Education for Adults

⮚ In many ways, adults have arrived at plateaus in their lives regarding careers, money,
children, and life goals, but they still have much to learn and give when it comes to spiritual
 matters. The effective teacher will realize that a great challenge presents itself for teaching
adults because they need to be challenged in their use of time, money, energy and talents.
⮚ Four objectives must be kept in focus when considering a program for Christian education
for adults. Each is distinct in its purpose, but the four dovetail to form a unified emphasis
for adult ministries.

Love and Acceptance

⮚ Every person has a basic need to be accepted and loved for who they are and not for what
they may have or do. Building an atmosphere where adults can feel that life and acceptance
is one of the key goals of the church. True fellowship is the discipline by which individuals
begin to accept and care for each other through specific, selfless words and actions.
⮚ Deep, caring relationships result from consistent, disciplined interaction between persons
who are willing to commit themselves to each other for the building up and growth of one
another. This can be done most effectively in a small group setting such as Sunday School
or Bible study groups where familiarity and accountability are possible.

Bible Study
⮚ A consistent study of God's Word is essential for the growth of adults in the spiritual realm.
The involvement of the students in the discovery of God's truth as revealed in the Scriptures
will prepare those adults for positions in the future as teachers, pastors, evangelists, and
leaders in the local church. Two approaches can be used to successfully minister to the
adult need for Bible study.
⮚ First, the book by book, chapter by chapter, verse by verse approach is very helpful for the
new convert to become familiar with the Bible. Studying the Bible in this manner allows
the learner to discover and appropriate life principles as they appear in the flow of each
complete Bible book.
⮚ Secondly, the theme approach can be used. This method focuses on common themes of
Scripture in topical studies of the Bible. A theme like prayer could be followed and
searched out in many passages of Scripture and the many characteristics of prayer would
then be discussed by the class.
⮚ The key word in either approach is discovery. The students will remember what they find
much longer than just what they are told. Teachers must be guides to discovery and not
 merely dispensers of information. Again, Bible study can take place in many places, but
the church needs to be a place where adults feel that their spiritual needs for study of God's
Word can and will be met.

Application to Life
⮚ There are three basic questions in Bible study that each teacher of adults must lead the
learners to answer for themselves: (1) What did the Bible passage mean to the original
writers? (2) How does that meaning apply to the lives of Christians living today? (3) What
personal response shall I make to what God is saying in the passage? Application is where
God's truth moves from mere history and information to practical everyday values that we
live by and would be willing to die for. When God's truth becomes a conviction of ours
and not just a preference then application of Scripture is taking place.
⮚ The focal point of the application of Scripture in the life of the adult learner is his personal
response to what God has said. In other words, each individual learner must assume
personal responsibility to respond by the application of Scripture to his life. The alert adult
teacher will include in his instruction opportunities for learners to help each other make
those life-changing responses.

Outreach
⮚ When people find themselves in an atmosphere where they are accepted, cared for, and
appreciated, and when they discover the Bible to be the living, life-changing, need-meeting
Word of God as it is applied to their lives, they will want to share their blessings with others
who may be aimlessly enduring an unfulfilling life.
⮚ Adults that enjoy an activity will tell someone else about it. The effective teacher will
create that kind of a class where visitors are expected and welcome and made to feel very
comfortable when they do arrive.
⮚ The basic goal of outreach must be seen as enlisting adults to begin the cycle of the
objectives we have been discussing: love and acceptance, Bible study, and application to
life.

Principles of Adult Ministry

A comprehensive program of Christian Education should provide multiple opportunities to
facilitate the spiritual formation of those involved. Adult ministry programs that have proven to be
effective and lasting are developed around the following principles:

1. View Adults as Lifelong Learners.

The concept of lifelong learning helps us to understand that learning may begin in
childhood, but it does not cease to exist there. All through youth and adulthood people
acquire and use new knowledge. In essence, all of life is a learning process.
Adults continue to learn and grow throughout all life. Wise adults’ teachers promote
lifelong learning. Adult ministry desires to help people not only go through life but also to
grow through it.
2. Integrate Evangelism into Every Ministry and Program.
The message of salvation is like a thread to be woven throughout the tapestry of all adult
ministries. This emphasis reminds us that all individuals are sinners and separated from
God’s love and forgiveness (Jn. 3:17-18). Through His son God provides a means to bridge
the gap between Himself and humanity.
Scriptures place primary evangelistic emphasis on adults as heads of their households.
Evangelism may take the form of devotional talk, personal testimony or shared answers to
prayer.
3. Emphasize the Relational Benefits of Involvement
Almost all adults have a desire for belonging and acceptance. They look for friendships to
provide encouragement and affirmation. The church is a natural place for this relationship
to be met. An effective adult ministry is concerned about assimilation and incorporation. It
will build bridges through existing friendships and relationships, monitor involvement and
respond when needed, work at creating an ‘incorporation consciousness’ and encourage
subgroups as a basis for deeper fellowship.
Adults want to know that some individual or group of people cares for them, prays for them
and loves them in spite of their shortcomings.
4. Challenge Adults to Serve their Church and Community
The essence of the church is active engagement in the lives of the people. God gave His
church gifts for the purpose of reaching out to the lost and for serving the needs of the local
body of believers. Adults should be reminded that ministry literally means to serve. As
such we have been called to be servant-ministers to the world on God’s behalf. God
Himself set the example when He revealed to us His servant nature by sending Jesus.
Adult ministry will teach and promote that all adults are minister to voluntarily serve God.
It will promote structures and organizational climates that encourage service and leadership
development. It will also recognize the uniqueness of recruiting, training, placing, caring
for, retaining, and managing volunteers.
5. Leave a Legacy for the Next Generation
In the Bible there are numerous examples of mentoring relationships. Most prominent is
the mentoring relationship that Jesus Christ had with His twelve disciples. Mentors have
the responsibility for total development. Mentors provide experiences that allow foe the
complete development of the younger protégé. Adult ministry should provide mentorship
to the young people in the church. This mentoring should encompass every facet of life;
the physical, spiritual, social, educational and moral aspects.
6. Focus on Genuine Spiritual Formation
At the center of contemporary adult ministry is a renewed attention to spiritual formation.
The revival of interest in local church spiritual formation is in part the rediscovery of
biblical and historical roots. Most adults feel a yearning for a deeper spiritual walk. They
long for a lifestyle of spiritual vitality and personal fulfillment. They want to grow fully
into the image of Christ and know God intimately. Adult ministry should provide a
platform for meeting this need.
 SPECIALIZED MINISTRIES
Counselling Ministry in the Church
⮚ Encouraging people to enhance both their individual relationship with God and their
collective life relationships must be at the forefront of Christian ministry. there is a great
demand of uniting a counselling ministry with the ministry of the church.
⮚ Working together to help the troubled and hurting in God’s church strengthens the entire
body. Not only do people need to experience and relish God’s grace, but they also need to
hone the relational skills necessary to navigate the treacherous waters of life.

Biblical foundations for Counselling

 ⮚ Christian counselling focuses on the very core of who we are as God’s creation. This
helping ministry first attempts to assist people in their understanding of who they are in
relationship to God their Creator. Second, Christian counselling assists those who are
committed in applying their relationship with God to forming healthy relationships with
those around them.
⮚ Essentially it applies God-ordained principles to relationships, recognizing that the
scriptures are more than a description of human nature, moral principles, or guidebook for
behavior.
⮚ The bible contains numerous references to the importance of good counsel. From the very
first days in the Garden of Eden when God counseled Adam and Eve, there was a need for
objective counsel that would help people rise above their subjective outlook on life.
⮚ Throughout the pages, the scripture espouses the importance of wise counsel for abundant
living. During the wilderness years, Moses sought God’s counsel and utilized it as he led
the Israelites. Isaiah presented counsel through his prophetic ministry.
⮚ Jesus frequently sought counsel for His heavenly Father throughout His earthly ministry.
Paul provided counsel on a number of occasions. He encouraged and admonished the
younger pastors Timothy.

The Distinctives of Christian Counselling

Christian counselling begins with specific biblical principles rather than the secular theories.
1. The Christian counsellor analyzes all counselling theories through one lens which is the
bible.
2. Christian counselling provides an environment by which the counselee can become more
open and responsive to God’s healing touch.
3. Christian counselling recognizes the power of the Holy Spirit. Without invoking the
Holy Spirit to intercede within the sessions, counsellors will be attempting to counsel from
a purely knowledge-based approach without God’s personal wisdom.
4. The bible teaching that God is able free us from our past is key in Christian counselling.
The bible clearly teaches that Jesus paid the price of our sins once and for all.
5. Christian counselling illuminate the gift of forgiveness.
The Counselling Process
Christian counselling is a reconciliation process. A person seeking healing needs to be fully
reconciled to God and others. Although there are a myriad of areas important to the counselling
process, there are three essential areas to successful Christian counselling.
1. Establishing Confidentiality: The exchange of information shared during the session
must remain confidential, or the counselee may never feel secure enough to openly work
through the presenting issues. Confidentiality produces confidence towards the minister or
counselor. It also serves to turn the counselling area into a secure and safe haven.
2. Building Relationship: Those in counseling need to know that they are not being judged
or condemned. The counselee needs to sense early that the counsellor is unbiased
therapeutic listener. This is necessary for a healthy relationship.
3. Creating Awareness: Awareness is a catalyst for the healing process to begin. Emotion,
which is suffering, ceases to be suffering as soon we form a clear and precise picture of it.
we cannot change something which we are not aware of. The counsellor need to help people
recognize the source of their personal pain.

The Christian Counsellor- A Skilled Helper

A minister is perhaps one of the most likely and best qualified person a Christian will visit in order
to discuss life challenges. Therefore, there is a tremendous responsibility in Christian counselling.
There are four basic components that can greatly enhance effective counselling.
1. The counselor must have daily relationship with God and love the scripture. Nurturing
personal relationship with God through Christ on daily basis is the most important and
significant skill for counselling.
2. Christian counsellor must commit to counsel others only when his or her life is both
biblically and emotionally sound. The effectiveness of counselling is greatly hindered
when the counsellor is attempting to counsel someone about an issue that the counsellor is
also facing in his or her personal or professional life.
3. The Christian counsellor must learn early where his or her expertise begins and ends. A
counselor should not attempt to address issue that are outside his or her expertise.
4. Christian counsellor should not work in isolation. A Christian counsellor should work in
 collaboration with other counselling professionals, perhaps even placing himself or herself
under the care of a licensed supervisor for advice and perspective on challenging issue.
It would behoove Christian counselors to learn and understand more about Christian education
methods for coming to an understanding of who God is and how to nurture a relationship with God
and about psychology. The union of these two very important fields of study will greatly aid in
discipleship enhancement.

Single Adult Ministries

⮚ The single adult phenomena is here and it is apparent that the trend toward the single
lifestyle will not be reversing itself in the near future. Millions of unmarried adults are
creating a new lifestyle that is affecting every part of the world. Adults are choosing to
postpone marriage to complete personal goals. Singles are setting the trend for much of
what people watch, wear, eat and enjoy as its leisure time.
⮚ The Bible calls us to be discerning in our ability to relate our faith to the world around us.
We must exegete our culture in order to understand how to effectively present the gospel
to a lost and needy world. Understanding the world of single adults requires a good deal of
effort.
⮚ Just as any other person the adults are concerned about secure employment, housing
stability, parenting issues, continuing education, finances, health issues and retirement.
Ministry directed towards the single adult requires a thorough understanding of who single
adult is and what his or her needs are.

Biblical Perspective of Single Adults

⮚ God has a long-standing and abiding love for all people regardless of race, gender, age,
ethnicity and marital status. Genesis helps us to understand God’s initial perspective on
single adult living. Although God had provided Adam with all that was needed for his
physical needs, he lacked companionship.
⮚ God gave Adam Eve to become his helpmate (Gen. 2:18-25). The pronouncement, ‘It is
not good for the man to be alone’ confirms the basic human need for interaction with others
of our own kind.
 ⮚ Many of the individuals who were used by God in significant ways were single adults. The
young Joseph, Ruth, Daniel and his three friends, Elijah and many others reveal the desire
of God to use individuals to fulfil His kingdom goals regardless of the individual’s marital
status.
⮚ In the New Testament, God provides us with clear teaching regarding the value of
remaining singles for those who desire a life in ministry. Jesus is an example of one who
chose to remain single so that He could fulfill the greater purposes of His heavenly Father.
⮚ In Matt. 22:30, Jesus taught that marriage was a temporary state of human experience and
that will not be part of the condition to enter heaven. Jesus went on teach about the spiritual
gift of celibacy. He tells us that there are three types of celibates, only one of which is seen
as God’s gift: 1)those who were born with desire to remain single from birth;2) those who
were made that way as a result of a condition placed on them by others; and 3) those who
specifically chose the gift in order to build up the kingdom of God (Matt. 19:11-12).
⮚ It should be abundantly clear that God loves the single adults and desires to use them to
help reach the world for Christ regardless of marital status.

The Needs of Single Adults

The church needs to develop creative and effective avenues for reaching the lost and needy single
adults. Designing a single adult ministry in the local church starts with a survey to asses needs.
Try to determine what kinds of singles you have in your community, and then design a focused
ministry to meet the needs represented among that cross section of your single adult population.

Realities of Single Adults

1. Singles are Mobile: singles are highly mobile and they rarely stay at one church
for long. They love their freedom and independence. One should not be discouraged
if the single ministry is shaky. That is simply the nature of singles ministry. What
one needs to do in keeping regular attendees interested and spiritually fed at the
same trying to be creative enough to attract new singles.
2. You cannot be all things to all singles: Determine the kind of singles you have
and target them. If your church is near a college focus your ministry towards those
needs. If you are near a retirement community, gear your efforts toward meeting
their needs. Don’t waste resources trying to develop ministries to all segments of
single adult population unless you are a megachurch with fast financial and human
resources.
3. Singles need community: one of the disadvantages of being single is loneliness.
It takes a lot of time, energy and effort to establish relationships that get beyond
superficial issues in their lives. When they come to church, make an effort to help
them develop interpersonal relationships that get beyond superficial issues in their
lives. Structure groups to provide them with opportunities to serve.
4. Emphasize reconciliation and redemption: many singles deal with feelings of
inferiority, guilt over past decisions, fear of what the future may bring and a host
of other issues. They need to see themselves through God’s lens of unconditional
love and acceptance. Single adult leaders need to remind singles that God cares for
them and offers countless opportunities for restoration.
5. Market the ministry: a church with single adult ministry will need to let singles
know where and when meetings occur. Make use of available platforms to advertise
the ministry depending on the kind of single adults you are targeting. Look for
creative ways to advertise your ministry.
6. Dating will occur among single adults: do not be surprised to know that single
adults are dating each other. That is one reason why single adults come to singles
group. Many will be looking for potential mates and dating is one means of
exploring that option.
7. Maintaining Christian standards will be a challenge: it is important that you
have standards of acceptable behavior for your events because most of the
individuals who are attracted to single groups are not Christians. You are not able
to control what the single adults do when they are not in church, but remember if
that as long as it is a church event, the church is responsible for the actions that
occur at and after the event.
8. There will be misunderstandings: count on having at least one major
misunderstanding every often because of the nature of single adult ministry. It may
be between the leadership and the pastor, the church board, or perhaps the
 congregation as a whole.
⮚ Single adult ministry is both rewarding and challenging. It is not for the faint hearted.
However, with the challenge comes the reward of impacting lives of individuals who have
the potential for changing the world.

Recovery Ministries
Recovery ministry is a specialized ministry dedicated to the healing of individuals who have
encountered issues in their lives that have become life controlling. These can include compulsive
behaviors, addictions, significant family dysfunctions and a myriad of other painful losses.

Biblical Basis for Recovery Ministries

⮚ Reaching out to broken and hurting people strikes at the very heart of who God is and the
message taught throughout the pages of the Old and New Testaments.
⮚ In Num. 35 God directed His people to set up six cities of refuge to serve as safe zones for
people who had inadvertently injured or killed another person. These were to places of
safety where they would be protected from vengeful family members.
⮚ In Lk. 4, Jesus begins His public ministry by reading the scroll of Isaiah. He read the portion
that declared the purpose of the Messiah was to bring good news to the poor, proclaim
freedom for the prisoners, recovery of sight for the blind and release for the oppressed.
Jesus spent His time with prostitutes, tax collectors and the sinners of His day. In essence,
He spent time with people who needed recovery.
⮚ In 2 Cor. 1:3-4, Paul encourages us to serve the God of all comfort, who comforts us in all
our troubles so that we can comfort those in any trouble with the comfort we ourselves
have received from God. In support recovery groups, this is what happens; comfort is
passed from God to another through the conduit of recovery experiences.
⮚ In Eph. 4: 11-16, Paul tells us that it is the responsibility of the gifted church leaders to
equip God’s people to do the work of the ministry. the people of God undergo repair so
that they in turn can repair others in the body of Christ. This happens in part by sharing
their own experiences with Christ and pointing others to the same source of life-giving
transformation.
 ⮚ James tells that our trials come to make us mature and complete, not lacking anything.
Jesus promised us trials and tribulation in this world. He never promised that we would not
experience pain and hardship, but He did promise not to leave us alone (Heb. 13:5) and
encouraged us to be of good cheer, for He had overcome the world (Jn. 16:33). Jesus
walked with people as He walked on this earth. He told us to do likewise. Recovery
ministries are those specialized ministries with the goal of being the incarnational hands
and feet of the risen Christ.

Who Needs Recovery?

The following is a list of issues that people involved with recovery ministries present for healing:
● Adult child issues
● Anger management
● Anxiety disorders
● Bereavement
● Depression
● Divorce recovery
● Domestic violence
● Family dysfunctions
● Incest
● Inner healing
● Learning disabilities
● Sexual addiction and abuse
● Substance abuse
● Suicidal tendencies
● Verbal abuse

It should be noted that most people come with multiple issues. A pastor or any other leader in
recovery ministry is not expected to have expertise in all these areas. They should however be
familiar with the struggles that are typical within each issue. Alk healing comes from God, but
often God expresses His love and acceptance through knowledgeable individual who have learned
how to care.
A balanced recovery ministry will help individuals view their issues as having multiple
components, for example spiritual, emotional, behavioral and physical.

Stages of Care in Recovery Ministry

People coming to church for healing desire a ministry that is specifically created to meet their
needs. This isn’t unique just to hurting individuals, but is more pronounced in their cases. Hurting
people usually desire one of four types of care:
Support: those who desire support want unconditional love and acceptance. They may
have heard from others about your program and have arrived in to check it out. These kind
of people are come to test you to prove if what they have heard about your program is true.
They will want to proceed at their own pace and they are testing you to see if you
demonstrate a non-judgmental attitude. These people will get used to the process of healing
only if they are not rushed.
Growth: this is the stage for individuals who desire growth more than just support. they
are looking for more challenge, committed small group participants who complete
assigned homework and increased degree of spiritual vitality. These people know just
enough about God’s healing and the process of recovery to be dangerous. They are not
very accepting of others who are slow in the process of recovery.
Recovery: these people have often progressed through the two previous stages and learned
that they maybe in the process of recovery for the rest of their lives. They understand that
they have a choice if either being on the healing side of recovery or relapse. They read any
book that has been recommended to them and share with their friend about it. they are
committed to Jesus, recovery, living their program and maturing no matter the obstacles.
Servant Leaders: those who arrive at this stage do so as a result of slowly moving through
the initial stages. These are individuals who have resumed a healthy lifestyle and desire to
reach back to others who are still in the process with answers from his or her own
experiences. They understand everyone has his or her own road to walk and are willing to
lend a helping hand as needed. They have also developed a firm foundation in God’s Word
and have learned the accurate interpretation of relevant passages which they offer with
 grace and truth, usually in the context of small group meeting.

Principles for Starting Recovery Ministries

Recovery ministries exist for people struggling with very difficult issues and for people with
troubled lives. When the church offers a place for unconditional love and acceptance, hurting
people will respond. The church can consider the following principles if it is thinking of formation
of recovery ministry.
1. Give the people the freedom to respond
Opportunities can be presented to individuals, but ultimately they must choose to respond.
Any strategies that even hint of manipulation will be discovered and rejected by hurting
people.
2. Do not neglect an emphasis on spiritual growth
Each program offered should emphasize the relationship with God. Needy people are
searching for ways to connect with God, and they know deep in themselves that they are
not right with God. They need assistance in repairing their spiritual relationships.
3. Safety is paramount for a recovery ministry.
Appropriate guidelines for support groups and constant reminders of confidentiality are
vital for individuals to feel comfortable sharing their deepest and darkest secrets.
4. Be people-centered, not program-centered.
Ministry is not just about applying neatly packaged programs to people’s needs. It goes far
deeper than that. When you lose sight of people and rely more heavily on program
attendance, you have crossed over an emphasis on people to emphasis on the program.
5. Do not be afraid to challenge people
Appropriate challenge is difficult with hurting people and must be approached with
caution. However, God’s word provides us with the answers to mankind’s greatest needs.
We do not need to be ashamed of proclaiming the truth. We do, however, need diplomacy
to speak the truth with love and grace as Jesus did (Jn. 1:17).
6. Prepare the church for recovery ministries.
Ministries to outcasts of society are not always welcome in churches. Most churches cannot
 handle the social stigma of having so many broken people as part of their congregations.
Having divorced persons and recovering substance abusers in church for instance will no
doubt have an effect on your congregation’s personality.

7. Provide well trained leadership for the program

The complexity of a recovery ministry requires a designated staff person. This person will
require the assistance of several volunteers. This person need to be well trained for the
program to be a success.

The Church, The Home and The Church

1. A common question on Christian school teacher applications is, “What is the relationship
between the church, the home, and the school?”
2. God ordained the family for the purpose of modeling the covenant relationship of the
Godhead, and the relationship between Christ and His bride. It is the place where covenant
parents pass on the story of redemption and the faith of their parents to the next generation.
Parents have a prophetic function in the world, telling the story of God and His people. The
family nurtures children and models love.
3. Christ ordained the church as the people of God. Its members are called to be worshippers
and to make worshippers of the world. The sacraments and the preaching of the Word are
central to its life. The church serves this priestly function of ministering the grace and
mercy of the cross of Christ to the world. The church produces worshippers of God through
evangelism, missions, discipleship, and deaconal ministries.
4. The school, like the farm, the factory, the bank, or the computer company, is an institution
made by people in the course of being faithful stewards on the earth. It is part of the cultural
mandate. This perspective helps us to not expect the school to function as God-ordained
institutions do.
5. The calling of the school is to support the church, the home, and the state. The school
applies the Word of God to the material of creation.
6. The school partners with parents as it nurtures covenant children who share the joys and
sorrows of others. Students hear and respond to God speaking in and through the creation
in math, science, art, and music, etc.
7. The school partners with the church to produce worshippers, young people who can hear
and understand God speaking through His world and through His word. Pupils are taught
to live and work in the presence of their God. In this regard, Sunday school is not as
effective in my opinion and was perhaps created to fill a gap caused by Godless state
schools.
8. The school should also partner with the state to produce citizens who are sojourners on this
earth, who have their true citizenship in heaven, and who hold lightly to the things of the
earth. The school encourages citizens whose goal is to spread peace and justice in the land.
Citizens are to be good stewards of the resources of this earth.
9. It is fair to say that the Christian school is indeed doing covenantal work. It is not fair to
say we are the only institution called to do this work in the educational arena.
10. The Christian school is perhaps not equivalent with the family, the church and the state,
but a solid partner with these none the less. This perspective Church Home and School
allows us to be open and appreciate those who make other schooling choices for their
children.
11. One Christian educator and author who I respect has said, “Christian education for all,
Christian schooling for some.” The meaning here is that parents may fulfill their obligation
to provide Christian education and nurturing through a variety of means including Christian
school, home school, family worship, godly discipline, personal devotions, church, Sunday
school, and youth groups.