Reflection on Education in Christian Community 2

Reflection on Education in Christian Community 2

The course is coming to an end soon. It has been a good learning time. Here are a few learning points for me.

Firstly is the purpose for education. Many consider the purpose of education being the transfer of information and knowledge from the teacher (who knows more) to the students. The more content transferred, the better the learning is. We must understand that no amount of knowledge transfer will guarantee the transformation of a person, the increase of love for God, the deepening of commitment to Christ, a bigger heart for people in the Christian community and beyond. The purpose of Education in Christian Community is to see a growing commitment to God and His people, through a continuous process of change to be more Christ-like and to grow in influence and impact in the society. The importance of ‘Being’ over ‘Knowing’ is what Education in Christian Community need to strive towards. The challenge in many church education is the element of continuity as many programmes, though having great purpose and objectives, seems to hit the wall when they end. Some could not see how the momentum or the learning of a particular topic or theme could continue beyond the period of the programme. Sometimes even though some short term results could be produced through the programme, these could not be sustained or even maintained as there is a lack of continuity in the overall education process. A absence of a long term vision is usually the cause of the lack of continuity of Education in Christian Community.

The other area of learning is the context of Education in Christian Community. Many expect the “schooling” approach and therefore the classroom (formal) setting when we think about Education. If we expand the scope of education, the context of education can be as broad as anywhere and anytime. Basically, there could be three categories of context, namely, Formal, Informal and Non-formal. Formal context refers to intentional, structured and controlled, while informal settings are unintentional and unstructured, whereas non-formal circumstances are intentional but yet structured.

In fact Jesus has set the example for all of us through the many occasions of education in the Gospels. He taught in formal settings like synagogues in Mark 12:28-34, to his gathered disciples in Mark 1:16-20; 3:13-19, and deliberate with the scribes in Mark 11:27-33 and 12:13-27. Jesus also taught out of doors at the seashore in Mark 2:13 and 6:23-44, on the mountain in Matthew 5, while travelling in Matthew 21:18-22, etc. From the example of Jesus, we can see that the context in education should be wide and not limited to the church or ‘classroom’ context. It can also happen in workplace, homes, while travelling, overseas, etc.

The scope of participants of the education in Christian community is the other area where I got reminded on the various learning styles of people. Much research has gone into this area of studies and there are many models developed by scholars in this field. Howard Gardner’s multiple intelligences describes the various intelligences that people may have and eight multiple intelligences consist of verbal-linguistic, math-logical, spatial, musical, bodily-kinesthetic, interpersonal, intrapersonal, and naturalist. David Kolb’s learning styles model presents the four types as Reflective Observation, Concrete Experience, Abstract Conceptualization and Active Experimentation. We need to consider these factors when designing lessons and programmes in order for education to be more effective. With this knowledge, it also increases the competency expectation of Christian educators because many corporate training has already in-cooperated such practices. Therefore there is a need for Christian to continue to keep up to the trends and progress in education, be trained and build up our competencies.

Nevertheless, Even after using these available learning styles models and educationally sound mix of methods when conducting lessons, it will not warrant that every student will come to know and love Jesus more and to serve Him. Marlene Lefever says that “Only when individual students, led by the Holy Spirit, can make that decision.”[1] Marlene quotes Dallas Willard from The Divine Conspiracy: Rediscovering Our Hidden Life in God, ”We do not aim to just control behavior, but to change the inner castle of the soul, that God mat be worshipped ‘in spirit and in truth’ and right behavior cease to be a performance.”

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[1] Marlene LeFever, “Learning Styles” in Christian Education: Foundations for the Twenty-first Century (Grand Rapids, MI: Baker Book House Company, 2001), 137.

Reflection on Education in Christian Community 1

I’m currently attending the module Education in Christian Community (ECC). After the first few lessons, there are some interesting ideas that I’ve learned through the sessions, including the interaction/discussions in the class.

Firstly, it is the chart on Inter-related Terms in education. The five terms mentioned are Training, Schooling, Instruction, Education and Formation. These are common terms that we come across when we deal with the area of education but each of them emphasizes on some aspects that may differ to or overlap on one another. Training focuses on skills development and getting better in certain aspects of training. Schooling, on the other hand, focuses on gaining knowledge, more associated with the concept of formal learning, classroom setting. Instruction also focuses on knowledge gaining with a little on the ‘how to’ knowledge. Education and Formation both are supposed to be focusing on the ‘being’ or character development , values and understanding formation, and in Christian context, the spiritual aspects of growth as well. To do ECC with all of these aspects so as to achieve a holistic and balanced approach, requires very deliberate planning and practices.

The other interesting concept is the change in the focus and even concept of education from the definition that was defined by Rev Casey at the beginning of the course. The Latin word “educere” actually means “to lead forth” or “to draw out”. The Latin word “educare” means “to bring up, rear, train”. There seems to be a change from the initial meaning of “educere” into “educare” in Education that we are familiar with. From the “drawing out” the potential of individuals and developing them according to their individual talents, gifts and desire, our education system seems to be more inline with the concept of “to bring up, rear, train” towards a certain mould, need, objective, goal of people or society.  This also seemed to be the way that Christian Education seems to be like and it gives the impression of making the same kind of people through the process of ‘brain washing’ or like items being produced through production lines in factories. It is a challenge to have an effective working ECC strategy model that can help to develop every individual to achieve what God desires for them specifically, perhaps it is even impossible to have. But it is possible to start on the right foot (at least take the right steps toward) if the objective of education is to help individuals to develop to his/her fullest potential in Christ together with his/her growth in his/her likeness in Christ, perhaps more consolidated attention and effort can be put into developing such strategies in more churches.

In the session by Rev Casey, he also highlighted the need and necessity of education in the context of a community.  He shared that the scope or extent of education is not just within the local church community. When Christians gather, like in the same workplace, education in the context of influencing the community in the office, whether towards building up fellow Christians or in helping pre-believers coming to know Jesus, should also be a natural extension of education in Christian Community. As much as this should be the ideal, there are many sensitive and relational issues when such groups are being formed. This could be doctrinal or ministry philosophical differences, not to mention personality and worldview differences (though all Christians are supposed to have some fundamental alignment in some areas of worldview). Even within the context of local church community, it can already be quite challenging to build a Christ-centred community.  All of us are different and we are all imperfect with different kinds of background and experiences that we carry with us. The desired community that God desires can only be possible by His grace to us and by the power of the Holy Spirit. Only when we walk with the Lord closely, take ownership of our relationship with God, and empowered by His Spirit will we be changed to be more like Jesus as He uses these experiences of rubbing of one another in the church community to build each and every one of us up in Christ.

To develop and implement effective ECC strategies, it depends not only on 1 person or a committee. It requires the entire leadership team to embrace this desire and be aligned to the outcome of developing people to their fullest potential in Christ and be like Christ, a deliberate effort to work together as a community to work out a model/system and strategies to fulfill effectively, the purpose of the church to reach the unreached as a true community of Christ followers.

Reflections on NT Adventure

Reflection on NT Adventures

Attending New Testament Foundation class has been an interesting, challenging as well as fun experience. It has been interesting because of the new understanding and discoveries of the Word of God and the various aspects of the world in the New Testament time. It is challenging because of the numerous things that can be learned and responding to the prompting by the Holy Spirit along the course. It was fun because of the instructors and the fellow course mates that made the learning experience more than an intellectual exercise.

Some of the interesting ideas/concepts/practices that I have picked up through the class interaction, presentation, lectures, reading and research are shared below.

1.       The ‘righteousness’ in Matthew 6:33, refers to doing the will of God.

The ‘righteousness’ of Jesus in the Gospel of Matthew refers to Jesus’ submission and obedience to fulfilling the will of God (Matthew 3:1-17). Jesus in Matthew is communicated as the Messiah who fulfills all righteousness. The righteousness that Matthew mentioned in his gospel is very different from the righteousness that is mentioned by Paul (e.g. Romans). 

Jesus humble birth depicted in Matthew chapter 1 and 2 is in contrast to the expected idea of the Messiah by the Jews. The baptism of Jesus by John the Baptist in chapter 3 gives an even greater distinctive and radical contrast for how can the messiah be baptized by someone lesser than himself? Although Jesus did not need John’s baptism (John’s baptism is the baptism of repentance. Why would Jesus, a sinless man, need to received this baptism?) He still went through it, submitted to it, because He wanted to fulfill the will/plan of God (3:14-15). According to IVP NT Commentaries, in a Mediterranean culture where society stressed honour and shame, Jesus relinquished His  rightful honour to embrace others’ shame. But immediately, God publicly honours the obedience of Jesus (3:16-17). From here, it can be understood that the ‘righteousness’ that Matthew communicates in his gospel refers to doing what is pleasing to the Father.

In Matthew 6:33 “But seek first his kingdom and his righteousness, and all these things will be given you as well.”  the ‘righteousness’  here refers to doing the will of God, doing what pleases our Father in heaven.

2.       The reason Jesus drove out the people who were buying and selling in the temple (Matt 21:12) is because the people were using the only available area where the gentiles could stand and listen to the preaching and teaching in the temple, thereby depriving the gentiles the opportunity of hearing the WOG. The reason is not about forbidding the people to practice selling and buying.

Rev Casey mentioned this in one of the classes and this understanding is something that I have not heard before. He explained that the reason why Jesus drove the people out were not because he forbade the people to trade in the temple.  It is because the area/space (see picture below) that the people who were selling and buying is now no longer available for gentiles (No. 12 Courts of Gentiles) who are not allowed into the temple, to stand outside and listen to the teaching of the Scripture.

Picture from http://jerusalem-4thtemple.org/plan-maps_2_2.html

Rev Casey reasoned that if Jesus’ intent was to address that the people should not sell and buy in the temple, then it would mean that the church would have violated the principle by selling things in church, including for those sales done to raise funds for church building, etc.

According to New International Commentary on the Gospel of John by R. T. France, he reasoned that it is where the trade is being carried out rather than how that is the focus of Jesus’ displeasure.

I gather from here that the place of worship, in current context, should then be designed in such a way as to maximize the space to allow as many people as possible to join in to listen to the preaching of God’s Word. As followers of Christ, we should also learn to live our lives according to the Word of God in order to be a witness to the people who have yet to know Jesus. For we are the living temple of the Holy Spirit, we should learn to ‘preach the Good News’ with our lives.

3.       Jesus was the one that fed the five thousand in the gospel of John instead of the disciples depicted in the Synoptic Gospels?

In one of the classes where Sis Davina shared on the Gospel of John, she mentioned about the difference in John’s account on Jesus feeding the five thousand as compared to the other Synoptic Gospels. From John 6:11, it does seem that the Jesus fed the people directly instead of instructing the disciples to feed the crowd as indicated in the other three gospels.

¹¹ Jesus then took the loaves, gave thanks, and distributed to those who were seated as much as they wanted. He did the same with the fish. John 6:11 (NIV2010)

Taking a closer look at the Gospel of John, and from the lesson as well as the text book, The Writings of The New Testament by Luke Timothy Johnson, it is understood that the gospel of John is written pretty differently compared to the other three. Luke Timothy Johnson states that the book of John is an ecclesiastical Gospel and communicates much of John’s eschatology, and that John’s presentation of Jesus is more symbolic than literal. According to Leon Morris (NICNT: The Gospel According to John, 305), John’s communication in verse 11 regarding Jesus’ disciples being the medium of this act of distribution was not as explicit as the Synoptists. Therefore when we read the book of John we need to read it carefully with different ‘glasses’ in order to understand the meaning in a proper manner.

This ‘incident’ of discovering the differences (revealed my ignorance and) stirs much of my curiosity to study the Word more carefully and diligently. The Christology and the many other theological aspects revealed in the book of John (and the throughout the New Testament) are the many treasures that has yet to be ‘discovered’ by myself. The journey in discovering the God of the Bible is indeed exciting and enriching!

4.       The position of Armenian Theology and Calvinistic Theology regarding predestination is a categorical confusion.

As Ps Jadene went through the lesson on the book of Romans, she briefly shared about the Armenian Theology and Calvinistic Theology on predestination when people read Romans 8:29.

²⁸ And we know that in all things God works for the good of those who love him, who^[i] have been called according to his purpose.

²⁹ For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters. Rom 8:28, 29 (NIV2010)

If we look at verse 29 and try to understand what Paul was saying, it can be understood that the purpose of the ‘predestined’ people is to ‘conformed to the image of’ Christ. This group of people that God has called is referring to the people who have received Jesus into their lives. Paul was referring to the followers of Christ. The emphasis here is that all those who are follower of Christ, are called to conform to the image of Christ. It is not a call into salvation.

Nonetheless, the idea of a God that just selects those He wants to save seems to be in contradictory to the loving image of God. The choice given to all by God to choose to believe will also contradict to the concept of predestination. The concept does not fit into the overall theological understanding of God’s character.

Therefore, I agree with the reasoning by Ps Jadene. I believe that God has given all the will to choose whether to belief and follow Him in responding to the love he shows through our Lord Jesus Christ that He revealed in the Bible and history. I like the diagram that Ps Jadene shared regarding the response of man to God’s love. Whatever we do, it should be a response to the love God has given to us by choosing to yield and surrender to Him, and to die to our self.

5.       True fellowship can only be experienced when Christ is the centre of the community.

This is the theme that Ps Jadene mentioned when covering the book of Philemon.  Nowadays, church is very much programme oriented. Even those that may have cell groups may also see cell groups as an event on weekdays for Christians to gather, an additional event to attend besides the weekend service. The question is how connected in Christ will we truly be if the programme and events are removed?

Church consists of forgiven sinners who are imperfect and still considered as work-in-progress. Rubbing of one another would be common if we truly interact and share lives together. The challenge is to have true fellowship in the midst of all the brushing. Our ability to forgive and to love will be tested. Our genuineness in caring for one another in the community will be tested.

If indeed Christ is the cornerstone in our lives and in our church, true fellowship will be experienced. If the supremacy of Christ is in a transformed community, we will experience what the Acts church in Acts chapter 2:43-47 experienced. If we desire that to happen, how willing are we to do our part in making it happen?