PLEASE POST EACH ASSIGNMENT SEPARATELY
You are to read this week’s assigned materials Chapter 7, Chapter 9, and Chapter 15 (ATTACHED) which you think could be helpful to you in your role as a teacher. Each chapter must be 2 full double spaced, 12-pt. Times New Roman pages, explain why you chose this theme or concept, and elaborate on how you might utilize the theme or concept in your teaching. Identifying these “big ideas,” in addition to encouraging critical thinking and reading, will also help you engage in self-reflection prior to and during the formation of your Philosophy of Christian Education. To have effective “big ideas” you must read thorough through your chapter and be a good note taker.
Textbook Reference
Maddix, M. A., & Estep, J. R. J. (2017). Practicing Christian Education: An introduction for ministry. Baker Academic.
7
Learning to Be a Christian
Can you learn to be a Christian? This is a crucial question for Christian educators. How we
answer this question determines what we think we’re supposed to do (and not do) as teachers,
mentors, disciple makers, small group leaders, and so on. This isn’t a trick question or a
loaded question. Depending on how you define terms, interpret intentions, and emphasize
words, the question could be read differently. Can you as a teacher, alone, apart from the Holy
Spirit, teach someone to become a Christian? Is learning just knowledge, or is there more to it?
Is it a change of mind, alone, or does it involve more? Likewise, is it learning to be a
Christian, or to become a Christian? This chapter will introduce the idea of learning in the
church, explaining how not all learning is alike and how learning requires different educational
and pastoral approaches.
Learning through Concept Development
Second Timothy 3 mentions that Scripture can “make you wise” (v. 15) by providing
information that can inform and form our thinking, moving us from being informed to thinking
wisely. This is what educators call cognitive learning. We often use the metaphor of the head
—that is, head knowledge. Scripture provides insight into this kind of learning. The preface to
Proverbs explains that the purpose of learning is far beyond simply providing information but
should result in concept development, building, connecting, and increasing in complexity as we
study. Proverbs 1:1–7 reads:
The proverbs of Solomon, son of David, king of Israel:
To know wisdom and instruction,
to understand words of insight,
to receive instruction in wise dealing,
in righteousness, justice, and equity;
to give prudence to the simple,
knowledge and discretion to the youth—
Let the wise hear and increase in learning,
and the one who understands obtain guidance,
to understand a proverb and a saying,
the words of the wise and their riddles.
The fear of the LORD is the beginning of knowledge;
fools despise wisdom and instruction.
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:45:22.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
The author brings up everything from those who “despise wisdom” (v. 7), to those who think
simply (v. 4), to those able to think with discernment (v. 4) and understanding (vv. 5, 6) and
apply it to life (v. 5). This is all a portrait of the development of concepts, from knowing the
content provided to thinking it through into a mind that exhibits wisdom. It is learning through
concept development. The Bible itself exemplifies this, since as God’s special verbal
revelation, it calls us to cognitive learning. As Gerhard Bussmann writes, “God has appeared
in history via events, appeared personally in Christ, and has also revealed his will via a
written record, the Bible. . . . [Cognitive learning] is knowing God with the mind.”1
Levels of “Knowing”
A third-grade children’s church student might say, “I know John 3:16. ‘For God so loved the
world . . .’” Yes, they know it, in the sense they have memorized the words. However, if they
are still at this level of cognition when they are adolescents or young adults, their knowledge
may not serve to advance their faith. A seminary student might be able to say, “I know John
3:16 as it fits into the greater concept of ‘love’ in the writings of John.” Both of these examples
are cognitive learning, but they demonstrate the development of the concept. Benjamin Bloom
formulated a six-tiered progression of knowledge to help us understand concept development
—cognitive learning—from lower to higher orders of thinking.2
1. Knowledge: like memorization, a rote knowledge of the subject
2. Comprehension: the ability to translate, interpret, or extrapolate
3. Application: the ability to use the information in other situations
4. Analysis: the ability to discern elements and relationships and the organizational
principle(s) behind an idea
5. Synthesis: combining the information with existing understanding; formulating a more
abstract concept from the information
6. Evaluation: the ability to make judgments and to discern; wisdom
Bloom’s taxonomy of cognitive learning demonstrates how learning is constructed, growing
in complexity and interconnectedness until it reaches a comprehensive, consistent way of
thinking. It allows educators to assess the student’s level of thinking. This is based on a
learning theory called constructivism. Constructivism basically emphasizes students’ cognitive
assembling of knowledge and understanding to ultimately make meaning. The learner is
endeavoring to make sense of their world and construct that meaning. Cognitive theorists
maintain that learning is the reorganization of perceptions. Knowledge is constructed when the
learner recognizes relationships and makes connections between pieces of information and
between bodies of knowledge, moving from isolated ideas to an interconnected concept.3
Perhaps the most relevant theorists for constructivism are Jean Piaget and George Kelly, as
well as Lev Vygotsky, who emphasized the role of society in the construction of meaning.
How does this impact practicing Christian education? Because faith has a cognitive
dimension, learning about the faith is essential to becoming a Christian and continuing to grow
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:45:22.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
in Christ. We need to know the story of Scripture. How can we expect people to think
Christianly if they don’t know the basics of our faith? As Christian educators, we need to help
students learn to think in biblical and theological categories to facilitate biblical thinking. But
what if this is overemphasized? What if this is the only kind of learning going on in a church? It
can lead to one’s faith being tied to legalism, a dehydrated orthodoxy, quasi-gnostic—brains on
a stick. Learning to be a Christian would be reduced to having a head knowledge of faith with
nothing else. Faith would be the facts and just the facts. This is why we must give attention to
the other two ways in which we can learn.
Learning through Experiences
“Now when they heard this they were cut to the heart” (Acts 2:37). While learning may indeed
be cognitive, it is also affective. Not effective, but affective, meaning it changes the heart—
values, convictions, priorities, relationships, and commitments. Second Timothy 3 also says
Scripture is “profitable for” a Christian life. We are not talking about learning by doing (that’s
next) but learning through life experiences. It is not just knowing Jesus with the mind, but
“Whoever believes in the Son of God has the testimony in himself” (1 John 5:10). But how
does “the heart” learn? It learns through experience.
Lawrence Richards describes the Mosaic idea of nurture as one replete with intentional
experiences, all designed to immerse children into the faith experiences of their ancestors.4
The learning in the faith community of both testaments took place through the calendar,
festivals, feasts, and activities of remembrance. These celebrations of the covenant
relationship with God in Old Testament feasts and festivals were a means of knowing God
through his covenant. In the New Testament it happens through the Lord’s Supper. The Bible
presents a model of learning based on experiences, designed to shape the heart, such as
experiencing God within the fellowship of the church, the Christian family, and the presence of
the Holy Spirit, as well as on Christian holidays that are celebrations of the covenant.5
Similarly, relationships provide a catalyst for affective learning through experience. Bussmann
observes, “God has also chosen to make himself personally known to humanity. . . . Knowing
God not only involves remembering his great acts in history, but experiencing the relationships
he has desired for humanity.”6
Levels of Affective Learning
As with cognitive learning, some have undertaken to describe the process or level of affective
growth in the learner. David Krathwohl formulated a five-tiered taxonomy for explaining and
evaluating learning in the affective domain. His model is as follows.7
1. Receiving (attending) occurs when someone is willing to listen, shows an awareness of
another, and basically is willing to give someone or something attention. It’s willingness
to hear a new value.
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:45:22.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
2. Responding not only acknowledges a new idea but interacts with it by questioning,
responding, and receiving a satisfactory response to it. The new value is now not so
“new.”
3. Valuing makes the transitional point of accepting the new idea. One accepts the value as
one’s own, making it a preference and making a commitment to it.
4. Organization happens when the newly affirmed and accepted value begins to influence
one’s life and one begins to restructure and reorganize one’s values, commitments, and
relationships.
5. Characterization by a value or value complex occurs when the value has taken such a
firm presence in one’s life that one exemplifies that value, or the value characterizes the
person. What was once a value only to be listened to, one’s life is now all about.
Krathwohl’s taxonomy actually explains the process of conversion better than other
taxonomies and theories of learning. We were once willing to listen to the gospel, entertain the
message, and accept Christ for ourselves (valuing), and then he began to transform our lives
until we became more and more Christlike (characterization).8
The learning theories that parallel or inform learning in the affective domain are described
as humanist learning theories, which we’ll describe in greater detail in chapter 11. Affective
learning focuses on the individual and personal clarification of experiences and values, and
learning theories that are more aligned with secular humanism emphasize this domain of
learning. Affective learning is more value-driven, more prescriptive, rather than descriptive.
Education usually has a low “core” and is heavy on electives because it is student centered.9
For this reason teachers are described as facilitators rather than authority figures. Humanist
learning theories are most associated with the ideas of psychologists Carl Rogers and
Abraham Maslow, child educator John Hold, and adult educators Malcolm Knowles and Jack
Mezirow, as well as Brazilian educator Paulo Freire.
How does this affect us practicing Christian education? Experiences, especially Christian
ones, are crucial to forming faith. How many congregations sponsor cross-cultural mission
trips to provide a unique ministry experience designed to challenge believers and facilitate
growth? How many congregations emphasize the formation of community and building of
relationships through small group ministries? The key to helping believers learn affectively
through experience is to identify the desired values, attitudes, or characteristics and then
provide the experiences that are most likely to elicit or stimulate these outcomes, even
providing a role model or some information to help them process the experience and encourage
the acceptance of change.
When one reflects on affective learning theory and strategies, the church’s practical function
and necessity become even more evident. The church models and provides an experience of a
real, living faith. While experience may not be able to teach propositional truth, which is
essentially cognitive, it does aid in the application and practical expression of belief. Learning
through experience calls us as educators to become increasingly aware of our own life
experience and the experiences of our students. Life experience teaches us, but often we are
unaware of it, and hence as Christian educators we need to assist students in reflecting
theologically on their life experience by raising probative and reflective questions.
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:45:22.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
One caution. When the affective domain is dominant in your approach to discipleship, it can
result in a faith that is superficial, experiential, and rather self-centered. Faith lacks depth
intellectually because of the focus on emotional engagement. As Paul critiques his Jewish
countrymen, “I bear them witness that they have a zeal for God, but not according to
knowledge” (Rom. 10:2).
Learning through Doing
However, while we can learn through the head and the heart, we now need to learn with our
hands, metaphorically speaking. Learning can be done by doing something, through what we
might call training. When you learned to tie your shoes, it was quite an accomplishment. You
tried, but failed. Someone then showed you how to do it and asked you to try with their step-
by-step instruction and feedback. Eventually, you were able to do it on your own. You became
so proficient at tying your shoes that it’s now automatic; you don’t have to work at it, it just
happens. In fact, slowing down to explain it to others can actually cause you to make a mistake!
One can acquire a new ability or skill only by actually practicing it. Could you really learn to
tie your shoes if someone came out with a lectern and PowerPoint slides about the history and
philosophy of shoes, diagrams of shoes and laces, and videos of how one ties one’s shoes—
and if, upon listening and watching all this, you were then handed a pair of sneakers and told to
tie them? No! To really master a skill you have to repeatedly practice it with assistance and
feedback until you no longer need either. This is learning by doing.
In the Old Testament, the skills needed to produce the tabernacle were lacking, and the need
was so urgent that God gifted individuals with the skills to do what needed to be done without
any prior training (Exod. 35:30–35). Conversely, Jesus’s ministry with the Twelve gives
insight into the process of training others. As one reads Mark’s Gospel, early on Jesus is doing
everything, and the disciples are spectators (1:14–3:12). The disciples begin to assist Jesus in
what he is doing (3:13–6:6). Then, once they know what to do, the disciples begin doing the
ministry while Jesus supervises them (6:7–13, 30). At the close of the Gospel, the disciples
are commissioned to do the ministry as Jesus departs—the Great Commission (16:15–16, 20).
Jesus didn’t just lecture them or let them observe his ministry; he trained them to do ministry by
letting them do it with him. They were learning by doing.
Levels of Skill Learning
Perhaps one of the greatest challenges of discussing learning by doing is the labeling of the
learning domain itself. Some call it behavioral, others psychomotor, others active or skill.
Likewise, because “doing” is very general yet sometimes specific to a certain set of skills,
each requiring varying levels of expertise, numerous “taxonomies” for this kind of learning
have developed. Unlike scholars of the cognitive and affective, those who study learning by
doing have not widely accepted any one taxonomy. Figure 7.1 summarizes an analysis of these
taxonomies.
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:45:22.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
Just like when you learned to tie your shoes, the teacher works with the student, who
becomes more capable and less reliant on the teacher until the student is capable of performing
the task on their own. The taxonomies often denote the step-by-step development of the
student’s capabilities, usually in five tiers, but label them distinctively depending on the skill
on which the taxonomy is based. One learning theory that lends itself well to learning by
practicing is that of Russian theorist Lev Vygotsky. He theorized learning in “zones”: the zone
of potential development, the zone of actual development, and finally the zone of proximal
development. The student has a potential for development, but that is usually more than their
actual development—that is, what the student is able to do at present is not their full potential.
The distance between these two zones is the area of proximal development, which is the area
needed to close the gap, wherein the teacher provides insight, guidance, practice, and feedback
until the student meets their full potential and is able to accomplish the task themselves. While
Vygotsky used his zones to describe even cognitive development, the acquiring of skills
obviously is addressed in his writing.10 Often the behavioral theories of learning are relevant
to the psychomotor or behavior domain of learning, beginning with the theories of Ivan Pavlov
and B. F. Skinner. These theories focus on the motivation of the student toward a desired
behavior or action through the introduction of rewards and punishments for performance
designed to reinforce learning.11
What does this have to do with practicing Christian education? Not everything about the
Christian faith can be taught in a classroom or experienced in a prayer meeting. Part of our
education ministry has to be about training believers in the skills necessary for their faith and
for active participation in ministry. Learning to do something new requires them to actively
participate, but only with guidance and feedback from a capable teacher, to develop their own
abilities and reach their potential, cultivating good performance while correcting
underperformance.
As with the other learning domains, a danger exists in emphasizing this kind of learning over
the others. Focusing exclusively on learning through doing can lead to a very outward-focused,
works-oriented Christian faith. Education can become utilitarian, meaning teaching only what
is needed to do the work of the church and nothing else, and can ultimately contribute to
burnout in terms of commitment to perpetual service without opportunity for cognitive or
affective learning. We need balance.
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:45:22.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
Your Congregation Is a Learning Organization
While there is more to faith than learning, the teaching ministry of the church can indeed
advance, nurture, and equip the believer to grow in faith. Your congregation is a learning
organization. Believers develop a Christian worldview—God’s perspective on life—by
forming a Christian intellect and learning through concept development. Believers develop
values, passion, convictions, and character as they engage in Christian experiences and
relationships, growing affectively by learning through experiences. They also grow in their
abilities, the practices of the Christian faith, and their personal ministries when they are guided
and trained by a more mature teacher, developing proficient practices for growth and service
as they learn through doing. The church must embrace and find balance in all three ways we
learn, or else learning in the church will result in an overemphasis and imbalance in our faith.
Practicing Christian education involves utilizing all three approaches, emphasizing the one
most relevant for a specific program, but not to the exclusion of the other two.
Reflection Questions
1. How would you teach someone about an apple if they had never even seen one
(cognitive learning)? Be creative. How might this apply to teaching the Bible’s content?
2. How would you teach someone to ride a bike (skill learning)? Be creative. How might
this apply to teaching for service?
3. How would you teach someone to be kind (affective learning)? Be creative. How might
this apply to teaching for piety and character formation?
4. How might a Sunday school class or small group embrace all three types of learning?
What would this require them to do differently?
5. How might a teacher/sponsor/leader development program embrace all three types of
learning? Why not just learning through doing?
6. Review the ministry programs in your home or current congregation. What kind of
learning do they promote? Are these in balance, or is there an imbalance?
Suggestions for Further Reading
Moreno, Roxeno. Educational Psychology. Hoboken, NJ: Wiley, 2010.
Slavin, Robert E. Educational Psychology: Theory and Practice. Boston: Allyn and Bacon, 2000.
Yount, William. Created to Learn. 2nd ed. Nashville: B&H, 2012.
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:45:22.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
9
Congregational Education and
Formation
The most formative aspects of our faith take place within the context of local congregations. As
Christians, we are shaped and formed through the practices, activities, and events of the local
church. Practicing Christian education involves social gatherings, Bible studies, worship, and
service, which all play an important role in forming our faith. Some have said that it takes a
village to raise a child; in the same way, it takes a congregation to form a Christian. In this
respect, the practices and activities of a local congregation are critical in faith formation. So
why do some congregations do a better job of faith formation than other congregations? What
are the specific practices and activities in these congregations that shape faith? These
questions become critical in understanding what it really means to do Christian education
comprehensively in local congregations, which, by God’s grace, form and shape people’s faith.
What is congregational formation? Congregational formation is primarily concerned with
how, through its practices, the community of faith forms and transforms Christians.
Congregations serve a distinct mission, providing a sacred place where God’s Spirit promises
to dwell among believers. Congregational formation exists to “build up,” to construct
communities of faith that serve God and love neighbors, for the sake of transforming the world.
Congregational formation describes the corporate educational effort that nurtures and forms the
faith and the witness of community members.1
Corporate Memory
Each local congregation possesses a unique personality or history that shapes what its
members believe and how they practice their faith. Congregations exist in diverse groups of
faith traditions and denominations, each reflecting a particular aspect of the vision and mission
of the church. For example, a congregation shapes its identity when it focuses more on social
justice and compassionate ministries. Or a congregation shapes the ethos and identity of a local
church when it gives more attention to the sacramental practices.
In the same way that families have a memory of the events and activities of their past, so do
congregations. Congregations have a corporate memory. This corporate memory provides the
primary avenue to pass beliefs on to the next generation. Practicing Christian education in local
churches requires us to pass on the beliefs, practices, and values to other believers, especially
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:49:51.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
the next generation. This includes the biblical and theological traditions of that particular faith
community. Who we are and what we believe influences how the congregation shapes and
forms faith. In essence, we are a product of our local congregation or tribe. Congregational
memory includes the recognition of our place in the faith tradition and how that tradition will
be carried on to the next generation.
Charles Foster expresses concern that congregations continue to lose corporate memory,
especially with the loss of connectedness across generations and the diminishing loyalty to
faith communities.2 Many congregations lose their memory due to the increasing number of new
people attending church. Recognizing, preserving, and developing memory remains one of the
primary purposes and tasks of congregational formation.
The Christian educator is to provide intentional practices that ensure the corporate memory
of a congregation, which includes its beliefs, values, and practices, is passed on to the next
generation. This becomes especially important given that many new attenders do not have an
understanding of the Bible, theology, or Christian practices. In other words, they do not have a
sense of memory about the faith tradition. Therefore, Christian education needs to intentionally
ensure that new believers are taught about the faith tradition. This is best done through
modeling Christian practices that are important in teaching the faith story.
Community as Formation
Forming faith in congregations includes the development of biblical community. An important
biblical passage regarding community is Acts 2:42: “And they devoted themselves to the
apostles’ teaching and the fellowship, to the breaking of bread and the prayers.” Christians
often view this passage as the beginning of the church because it represents the first example in
Scripture after Pentecost of believers gathering together for worship and fellowship. The
passage focuses on four qualities of this new church: the apostles’ teachings, fellowship,
breaking of bread, and prayers. These four qualities are reflected in the formation of many
congregations.
The passage provides two distinct pairs that are linked together. The first pair is “the
apostles’ teachings” and “fellowship,” or koinonia. The apostles’ teachings refers to the
testimony or witness of the Twelve about Jesus’s ministry and resurrection. Fellowship was
common in the Greco-Roman world and referred to the relation or bond between persons. This
passage focuses on the bond among all the groups of believers.
The second pair is “the breaking of bread” and “prayers,” and has similar connections. The
breaking of bread doesn’t refer to taking Communion together, as some interpreters have
suggested; rather, it focuses on believers sharing a meal together at someone’s home. It is
representative of how many congregations gather together around a meal or potluck. The
prayers refers to times of prayer in the temple for worship and times of prayer among
believers. Both of these pairs provide a connection between worshipful activities and the
social bond between believers as they gather in homes for prayer and a meal.3 Luke further
describes the communal life of the ancient church in Acts 2:44–45, observing that everyone
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:49:51.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
had everything in common and shared their resources. They gave to anyone in need. This
communal approach to living was a characteristic of the early Christians.
The ancient church example in Acts provides a basis for Christian community or koinonia.
Koinonia means “communion,” “participation,” or “joint participation.” In the New Testament,
the word means that the collective well-being of the community supersedes the self-interest of
the individual members. In other words, everyone is to work and produce for the sake of the
community. This has two primary implications for practicing Christian education today. First,
koinonia means that Christians are to gather together with other Christians for times of prayer,
worship, fellowship, and to share a meal. Second, it refers to social equality. The early
Christians understood that fellowship included the acceptance of all people regardless of their
socioeconomic, ethnic, religious, gender, or cultural context. Their identity in Jesus Christ took
precedence over social systems and classes of people. They shared their resources and viewed
everyone as equal.
Community or koinonia has become more difficult in societies influenced by a Western
individualistic mind-set. Many Christians maintain a privatized faith and believe they have no
responsibility to other people or to a local congregation. Faith is often divorced from
relationships with others. But as John Wesley believed, referring to the importance of social
relationships within the context of community, there is no holiness without social holiness.4
This includes the sharing of spiritual lives together in small groups as places of spiritual
accountability.
Christian educators have an opportunity to speak to these challenges by creating a sense of
community. Authentic community breaks through the fragmentation and individualism and
provides a place for acceptance. Communities share a “common heritage” originating in God’s
love and grace, which binds all ages and diverse groups together. We need to practice
Christian education in such a way as to preserve and advance the qualities of a distinctively
formative Christian community.
Intergenerational Ministries
Practicing Christian education is obviously a generational ministry, involving children,
adolescents, and adults of all ages, but often it is not intergenerational. Many congregations
have moved away from the segmentation of age groups to embrace intergenerational ministries.
One example of this is the recent development of Sticky Faith by Karen Powell and Chap
Clark.5 Their thesis is that intergenerational ministry isn’t something that congregations do; it is
something they become. Christian educators and congregations need to value intergenerational
relationships. In order for this to take place, there needs to be a shift away from an
individualistic mind-set to develop a mind-set that includes assimilating children and youth
into the church today. This shift does not mean moving away from age-level-specific
ministries, but it means supplementing them with intentional intergenerational practices and
activities.
For example, many youth ministers began to acknowledge that their ministries seemed
isolated from the life of families and the general church, creating one-eared Mickey Mouse
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:49:51.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
ministries that isolated youth from intergenerational influence.6 So they have begun to develop
activities and practices that include youth within the overall life of the congregation. These
intergenerational forms of Christian education include the whole family.
The shift to intergenerational ministries has also included a focus on family ministry. One
example of this is intergenerational forms of worship that include all age groups. Through
worship, the stories, rituals, and symbols provide a means to remember the faith story and to
“tell” the faith story to others. Congregation formation as family ministry includes providing
education about the sacraments of baptism and the Eucharist as central aspects of the
worshiping community. These sacraments foster faith formation in individuals and the family.
Another important aspect of intergenerational ministries is acts of compassion and service.
All age groups can be engaged in mission projects and acts of justice. These can be some of
the most formative events in a person’s faith formation. When people have an opportunity to
practice their faith with others, it can be very formative. Also, when faith is practiced within
the context of the church, specific habits, beliefs, and behaviors are developed.
The benefit of intergenerational ministries is that they allow each generation the opportunity
to learn from the others. An intergenerational ministry fosters activities for all age groups,
providing opportunities for intergenerational formation. Children and youth can be nurtured
and modeled by adults, while adults can listen to and learn from the younger generation.
Congregational formation includes all ages in worshiping, learning, and serving together. This
may be a challenge for congregations that have age-level ministries, but faithful discipleship
includes finding creative avenues to integrate all generations.7 Practicing Christian education
in the contemporary congregation requires us not just to embrace believers of all ages—though
we can never wholly abandon age-related ministries—but also to foster intergenerational
opportunities for learning and relationships to facilitate formative Christian communities.
Catechesis
Catechesis describes the way Christians are made. It means all the intentional learning within
a community of Christian faith and life. Historically, the mark of a Christian is our baptism. We
spend the rest of our lives involved in a process of becoming more Christian. That lifelong
process is one of catechesis. John Westerhoff describes catechesis as essentially a pastoral
activity intended to transmit the church’s tradition and to enable faith to become living,
conscious, and active in the life of maturing persons and a maturing community.8 It is concerned
not only with conversion and nurture, commitment and behavior, but also with aiding the
community to become more Christian. It is about passing on living tradition in the form of a
story and vision for all those who share in the life and mission of the Christian faith
community. Westerhoff affirms that “catechesis is the deliberate (intentional), systematic
(related) and sustained (life-long) processes within the community of Christian faith and life
which establish, build up, equip, and enable it to be Christ’s body or presence in the world to
the end that all people are restored to unity with God and each other.”9 Catechesis is at the
heart of practicing Christian education.
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:49:51.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
Westerhoff’s view of catechesis includes three aspects: formation, education, and
instruction.10
Formation implies intentional, relational, and experiential activities within the life of the
congregation. Examples include mission trips, service projects, and service learning.
Education implies “reshaping” and refers to critical, reflective activities related to these
communal experiences.
Instruction implies “building” and refers to knowledge and skills useful to communal life
that are transmitted, acquired, and understood through a teaching process.
These three distinct aspects are interrelated processes in catechesis. Formation is how the
body of Christ is formed through intentional practices. Christian education is the process of
reflecting on these practices; and instruction or teaching is the processes of building
knowledge so the congregational corporate memory can be communicated. The goal of
catechesis is to help Christians both individually and corporately grow in their relationship
with God and in their relationship with other believers. The result is that as people grow
spiritually, they will be engaged in acts of justice, mercy, and compassion.
Worship and Catechesis as Formation
Catechesis begins in worship. Worship remains central to congregational formation. In
worship, people gather to give praise and thanksgiving to God. Many Christian educators
believe that worship anchors formation and that all efforts of forming and discipling Christians
should take place in worship.11 Debra Dean Murphy believes that Christians are formed and
transformed through worship, praise, and doxology. She argues that worship and Christian
education often appear as two separate enterprises because Christian education has been
influenced by modern models of education that divide worship and Christian education.
Murphy’s primary thesis calls for a catechesis that provides a richer theological heritage that
unites Christian education and worship with discipleship and doxology. For Murphy,
catechesis more fully captures the goal of Christian education as formation and transformation.
Any formalized teaching about creed or doctrine must concede the primacy of worship for
shaping people to be able to receive and understand such doctrinal instruction.12
A deep unity exists between Christian formation and worship, between discipleship and
doxology. Catechesis is a journey of transformation that culminates in the praise and adoration
of God. Catechesis begins and ends with liturgy, ultimately giving praise and worship to God.
Thus worship confers and nurtures Christian identity. Therefore, corporate worship through
preaching, prayer, and the sacraments provides a more robust form of congregational
formation.
An important part of congregational formation through worship is the significant events
within the worshiping community. Charles Foster identifies four events that form congregations
and nurture faith: paradigmatic events, seasonal events, occasional events, and unexpected
events.13
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:49:51.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
First, paradigmatic events establish a pattern for Christian life and community that have
their origin in ancient traditions and rituals. These can include such events as caring for the
poor and ministry to widows or widowers.
Second, seasonal events are rhythmic patterns of congregational formation that include
following the Christian calendar. The ritual processes that structure these events carry the
congregation through the liturgical seasons from Advent through Christmas, Epiphany, Lent,
Easter, and Pentecost, and through saints’ days. Observing seasons helps Christians “relive”
Jesus’s birth, ministry, death, resurrection, and ongoing ministry through the church. As we
participate in the liturgical life of the church, we participate in the events of God’s story of
salvation.
There is a renewed interest in following the Christian calendar and lectionary readings in
worship. The lectionary describes a list of Bible passages for reading, studying, or preaching
in services of worship that cover the majority of Scripture in a three-year pattern. The
lectionary readings usually include passages from the Old Testament, Psalms, Gospels, and
Epistles. Following the lectionary provides an educational curriculum to tell the complete
story of Scripture. In worshiping contexts, the lectionary is used to guide Scripture reading in
worship and preaching. Congregational reading of Scripture provides an interpretive act that
brings Scripture to the center of the worshiping community. The story of Scripture is also
taught and experienced through preaching through the lectionary. The benefit of including the
lectionary as a curriculum in worship is the retelling of the Christian story, which allows
people to participate in the story each year.
Third, occasional events intensify community identity and mission by providing community
meaning and life. These events include weddings, funerals, baptisms, anniversaries, mission
trips, homecomings, and church building dedications.14 For example, a community’s identity is
heightened when a young couple brings a child to be dedicated or baptized. Homecoming
ceremonies provide a time of retelling the heritage of a congregation. Through these significant
church events, faith formation takes place in the context of congregational practice.
Fourth, unexpected events include events that interrupt the rhythmic patterns and structures
that give order to the worshiping community. These unexpected events bring joy and sorrow,
blessing and suffering. They come in various forms, such as a tragic loss of life, the loss of
employment, or a birth of a child with a disease. These unexpected events of life interrupt the
normal flow of congregational life and worship,15 and provide new meaning and understanding
as the community responds to these situations.
Each of these movements or events forms and shapes lives as the community of faith
worships and lives life together. Worship is formative and transformative as people engage in
praise and adoration of God, as they hear the Scripture read and preached, and as they
participate in the telling of the gospel story each week. All of this is crucial if practicing
Christian education is going to foster congregational formation.
Word/Preaching and Table/Communion as Formation
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:49:51.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
Historically, as the church gathers for worship, it gathers around the proclamation of the Word
through preaching and the Table for Communion. The combination of Word and Table provides
important aspects of congregational formation. Many evangelical congregations identify more
with the proclamation or preaching of the gospel than with regular participation in Communion.
The reason for this is the influence of the Protestant Reformation, which emphasized a high
view of Scripture and the proclamation of the gospel. In most evangelical congregations,
preaching is central to the worshiping community. The proclamation of the gospel is a
powerful means of forming and fostering faith among believers.
Regular participation in the Eucharist or Table doesn’t replace the role of the Word in
worship; rather, Eucharist provides balance in worship. The Table expands our understanding
of and discourse about God’s grace by including a living sign of the same gospel, now in
tangible and visible form.16
With an increased interest in ancient and historical practices of the church, particularly as
they relate to worship, many evangelical congregations are rediscovering the formative power
of the Eucharist. One reason for this movement is the influence of postmodern forms of
worship that place a great emphasis on experience, community, and mystery. Postmodern
worship critiques modern approaches to worship that focus primarily on more cognitive and
transmissive forms of worship. There is a greater emphasis and focus on the experiential
aspects of Communion as a means to encounter the living God.
The role of the Christian educator is to help believers view the formative power of both
proclamation and Communion. Most evangelical churches struggle with practicing Communion
frequently, even weekly, because they reflect more of a “low” view of liturgy. However, as
mentioned above, with a renewed interest in ancient practices, the Christian educator can help
educate and equip congregations to understand the value of the formative role of Communion.
This also reminds us that practicing Christian education involves more than teaching content; it
also involves embracing and participating in the ancient practices of the church.
Baptism
Historically, baptism marked the entrance into the faith community. Someone believed and was
baptized. Most evangelical congregations hold to two biblical sacraments: Communion and
baptism. Communion is discussed above, and baptism in the modern evangelical tradition
includes both infant and adult baptism.
Some faith traditions practice infant baptism as the beginning of the faith formation of a
child. An infant is baptized and becomes a member of the faith community. In essence, their
baptism makes them Christian. As a member of the faith community, the infant is nurtured and
educated through the faith community. When the child reaches age twelve or thirteen, they will
go through a confirmation class. The confirmation class includes instruction about the beliefs
and practices of the faith tradition and provides an opportunity for the child to either affirm or
reject their baptism.17
Some Christian faith traditions practice adult baptism. Adults who were not baptized as an
infant are baptized for the first time. If a person was baptized as an infant, they can reaffirm
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:49:51.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
their baptism as an adult. Adult baptism is more than a testimony of a person’s faith; it is the
dying to sin and being resurrected in Christ. Through baptism, adults receive grace from God
that provides death to sin and resurrection in Jesus Christ. It is through baptism that the adult is
empowered by the Holy Spirit to live a life of Christlikeness (Acts 2:38, 41; 8:12, 34–39;
22:16; Rom. 6:1–4; Gal. 3:26–27; Col. 2:11–12; 1 Pet. 3:21).18
Baptism, both infant and adult, is an important sacrament in which grace is received and the
recipient becomes a member of the faith community. Baptism is formative for the person and
the faith community. When someone is baptized, it reminds all Christians of their baptism and
provides an opportunity for them to reaffirm their baptism. Practicing Christian education,
whether it is in a congregation that practices infant or adult baptism, requires the Christian
educator to prepare individuals for baptism, facilitate the practice of baptism, and provide
nurture and instruction following baptism.
Conclusion
We, the authors, are deeply appreciative of the local church’s impact on our faith formation. It
was through the strong sense of koinonia that we developed deep relationships that shaped our
lives. The preaching, teaching, and worship provided challenge and renewal in our lives, and
through weekly participation in Communion we received healing and renewal to live out God’s
mission in the world. More so, it was the preachers, the teachers, those who led and
participated with us in worship, the examples and relationships that have shaped and mentored
us in the Christian life. We are grateful that pastors and leaders were intentional about the
practices that were incorporated in congregational formation. As you finish this chapter, we
hope you will reflect on the ways in which your local congregation has shaped and formed
your faith, and that you recognize the significant role it has in your life. As you do Christian
education in your own ministry, do not forget this lesson.
The Christian educator’s role is to value the importance that congregations have in forming
and shaping faith. This includes intentional focus on developing community, engaging in
intergenerational ministry, serving in mission together, and practicing the sacraments of
Communion and baptism regularly and frequently. It is through these practices that Christians
are made into and nurtured as faithful disciples of Jesus Christ. It is through the catechetical
process of forming, educating, and instructing believers that God’s redemptive purposes in the
world come to fruition.
Reflection Questions
1. What is congregational formation? What practices, activities, and events form faithful
disciples in your local congregation?
2. What is your congregation’s corporate memory? In what ways are the congregation’s
beliefs, values, and faith tradition being passed on to the next generation?
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:49:51.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
15
Leading and Administrating Christian
Education
What does it mean to be a leader in Christian education? Why do we have to do so much
administration? How do we balance the role of being a leader with being an administrator?
These are all important questions that Christian educators face in their roles as a leader and
administrator. Often Christian educators don’t recognize the value and importance of these
roles. We often hear Christian educators say, “I am not a leader, and I don’t do administration.”
It is true that not everyone has the gift of leadership and administration, but these skills can be
developed.
What can we learn about leadership from the life of Jesus? This chapter develops a theology
of leadership that includes following Jesus’s example of leadership and a trinitarian
understanding of a team-based ministry. What do we need to know about being an effective
leader? This chapter also explores effective leadership principles based on how to manage
conflict. What about casting vision and developing a budget? The chapter concludes by
providing educational planning (vision, mission, and objectives) for Christian education,
including the evaluation and budgeting processes.
Theology of Leadership
Jesus Christ embodied and modeled a life of leadership through his self-giving love and life of
service. Jesus reversed the cultural paradigms of leadership, which included power, control,
manipulation, and hierarchy. Jesus modeled a life of servanthood by caring for the poor,
healing the sick, and loving those on the fringes of society. He modeled leadership by being
willing to “empty” himself (kenosis) as expressed in Philippians 2:1–11. This means Jesus
“gave of himself” in order to reveal God’s servant-style power. In this hymn, Paul is speaking
to the church in Philippi by illustrating what it means to look to the interests of others and not
only our own. Paul points to Jesus as an example of someone who expresses other-oriented
love. Jesus’s love for humanity and creation is evident in his diminished power and service to
others by his death on the cross.
Christian educators start with Jesus’s example of self-emptying love as a servant. We are
called to be servant leaders who are primarily concerned with following Jesus’s example of
putting others first. Servant leadership is the principal form of leadership taught in Scripture.
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:53:18.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
The counselors urged King Rehoboam, “If you will be a servant to this people today and
serve them, and speak good words to them when you answer them, then they will be your
servants forever” (1 Kings 12:7, emphasis added), to which he paid no heed. Jesus offered his
disciples a new paradigm in leadership with the simple yet profound instruction, “If anyone
would be first, he must be last of all and servant of all” (Mark 9:35). This is something he
would have to explain more thoroughly to his followers, as Mark 10:42–45 indicates:
Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over
them, and their great ones exercise authority over them. But it shall not be so among you. But whoever would be great
among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man
came not to be served but to serve, and to give his life as a ransom for many.”
Those who followed the pattern of Jesus’s leadership likewise became servants of God and
his church. Paul explained his relationship with the Corinthian congregation as one of servant
leadership, exemplifying what Jesus has called us to do in our Christian education ministries
(1 Cor. 4:1–2, 6–13). This model of leadership is a paradigm shift in a culture that elevates
leaders who display power and authority over others. Being a servant leader is being a
disciple. The Greek word doulos means “servant” or “slave.” The call to leadership as
Christian educators is a call to be disciples and emulate Jesus’s model of servanthood.
What is included in being a servant leader? We have found the work of Robert Greenleaf to
be helpful in answering this question. He believed that the primary role of a leader is to
embody an attitude of service. He describes his view in the following statement regarding
servant leaders: “Those being served grow as persons; while being served, they become
healthier, wiser, freer, more autonomous, more likely themselves to become servants. The least
privileged persons in society will either benefit, or, at least, not be further deprived. No one
will knowingly be hurt, directly or indirectly.”1
This is a powerful definition of servant leadership because it focuses on making people
healthier, wiser, freer, and more autonomous. And when this takes place, it is more likely that
others will become servants as well. A servant leader focuses primarily on the growth and
well-being of people and the communities to which they belong. While traditional leadership
generally involves the accumulation and exercise of power by one at the “top of the pyramid,”
servant leadership is different. The servant leader shares power, puts the needs of others first,
and helps people develop and perform as highly as possible.
Team-Based Leadership
What does it mean to follow Jesus’s example in leading others? Servant leaders are called to
serve others. Christian educators, whether serving in a congregation or parachurch
organization, spend much of their time serving with others and equipping them to serve. We
believe that a team approach to ministry is the most effective approach to leadership. George
Cladis developed an approach to team ministry based on the Triune God. The three persons of
the Trinity (Father, Son, and Holy Spirit) are in relationship with each other, or are in a dance.
He calls this perichoresis, which literally means a “dance.”2 This perichoresis image of the
Trinity is that the three persons of God are in constant movement in a circle that implies
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:53:18.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
intimacy, equality, unity, yet also distinction and love.3 In essence, the doctrine of the Triune
God provides a theological framework for a team approach to ministry and a rejection of the
more traditional hierarchical approach to leadership via power, control, and domination.
Servant leaders are to model a team approach to ministry that reflects the example of the
equality of the Triune God. This means that Christian educators are to be engaged in
developing leadership teams that are collaborative by both valuing the contribution of all team
members and discovering the unique gifts, abilities, and passion for ministry of each team
member. This includes developing a trusting team. People want us as leaders to be real
persons who are authentic and care deeply about each other. Developing trusting teams means
we are to spend time together in prayer and spiritual disciplines. It also means that we need to
be willing to model effective communication by being approachable and trustworthy.
Principles of Effective Leadership
Being a Christian leader means being a servant leader who develops a team approach to
ministry, which is very different from more traditional corporate approaches to leadership.
Many books have been written on what it means to be an effective leader, and we find the
following principles to represent the key aspects of leadership.
1. Discovering yourself (self-awareness). The most important part of leadership is to
know yourself, including what you embody and value, as well as your personality, talent,
passion, experiences, and temptations. The first step to being an effective leader is
knowing who you are as a person.
2. Serving a purpose (mission). What is the primary mission of your educational
ministries? What is it that you are called to be and to do? It is important for educational
ministries to have a clear mission to ensure that the ministry is moving in the right
direction. This can include the development of a mission statement, along with
appropriate goals and objectives.
3. Developing shared vision (values). Developing a vision for your educational ministries
requires you to include all leaders in the process. Vision should never be developed in
isolation. A shared vision develops as you include leaders in dreaming about God’s
mission for ministry and discerning what resources God has given to accomplish that
vision.
4. Creating change (transformation). Change can be one of the most difficult tasks of a
Christian educator, but for change to take place requires the development of trusting
relationships and a team willing to take risks. Once a culture of change is created, it
becomes easier for continuous change to take place.
5. Empowering others (equipping). Effective leaders take time to empower others by
allowing them to use their gifts and abilities in ministry. This includes opportunities for
leaders to discover their spiritual gifts and passions (calling) in ministry. Allowing
others to lead requires leaders who know who they are and who are not threatened by
the gifts and abilities of others.4
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:53:18.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
There are other important principles of effective leadership that we could explore, but the
above principles provide a foundation for effective leadership in Christian education. It is
important that we know who we are as leaders and that we have the ability to develop mission,
develop shared vision, create change, and empower others in our ministries.
Conflict Management
Conflict often results from miscommunication or different perspectives. We often view conflict
as negative, but in many cases conflict is an opportunity to “air out the dirty laundry.” Conflict
management and resolution are needed to develop and maintain healthy relationships. Most of
us don’t like to deal with conflict, but in ministry, conflict is inevitable. Christian education
has its share of potential conflict catalysts, such as classroom selection, curriculum issues,
theological debates, and clashing schedules and calendars, not to mention that Christian
education typically involves more individuals in the church than most other ministries, meaning
there is a higher likelihood of personal conflict within the ministry.
The question is, do we have the skills to handle conflict in order to move toward
collaboration and consensus? Here are three steps to resolve conflict.
1. Define the problem. Take time to explore and clarify the problem. Often what seems to
be the problem is not the real issue.
2. Generate solutions. Explore all the possibilities, including the pros and cons of the
proposed solutions.
3. Come to consensus. The goal is to move all parties toward consensus.
As we address conflict, it is important not to avoid conflict and hope it goes away. The more
we avoid it, the more difficult the issue can become. It is also important not to save up
emotional energy regarding the conflict. This can result in unresolved anger and frustration that
is often directed toward the people involved. And we must be willing to change and to admit
we may be wrong.
In order to deal with conflict effectively, we need to understand the conflict cycle, or stages
of conflict (fig. 15.1), and our conflict styles. The conflict cycle or stages of conflict are as
follows.
Tension development: This is when the tension begins and is the best stage at which to
deal with conflict.
Role dilemma: This is where the harmony of the group gives way to the issue of conflict.
The tension has grown so much that communication broke down. This is where blaming
begins.
Injustice collecting: This is the dangerous stage because it generates negative energy
until it is spent, which typically results in hurt or pain.
Confrontation: This is the stage where the air is cleared and fighting begins.
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:53:18.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
Adjustments: These are the changes that people make to end the confrontation.5
Conflict Styles
All of us have a preference or style in how we deal with conflict. Since conflict is often
learned from others, our style can be changed. We can learn new styles and approaches to gain
a greater ability to deal with conflict. Our personalities affect how we approach conflict.
Based on our experiences, we perceive reality differently than others. Being aware of our
preferred conflict style can help us address conflict. Five styles of conflict have been
identified by using an animal as a metaphor for each style.
Turtle (avoiding): This style aims to avoid conflict and not be identified with either side.
This style communicates, “I don’t care enough about the issue to invest time and energy in
solving it.” The problem is that this creates a context where others have to assume
responsibility for resolving the conflict.
Teddy bear (accommodating): This style aims to avoid or deny conflict whenever
possible. When it is not possible, the person will try to resolve the conflict as quickly as
possible. The problem is they want to preserve the relationships involved at all costs.
This person communicates that “getting along with each other is more important than the
issue over which we have conflict.” Another problem with this style is that the person
“sweeps conflict under the carpet” or takes blame for the conflict.
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:53:18.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
Owl (collaborating): This style aims to achieve the goals of all members involved by
safeguarding the organization and maintaining good relationships. This approach gets all
parties involved in defining the conflict and in carrying out mutually agreeable steps for
managing the conflict. The owl approach communicates that everyone’s goals are
important and that everyone can work together to find mutually acceptable approaches to
the conflict issues.
Fox (compromising): This style aims for each side to win and each side to lose. It
communicates that we must all submit our personal desires to serve the common good.
The problem is that this approach can be manipulative and inflexible, resulting in strained
relationships and low commitment to resolve the conflict.
Shark (competing): This style aims to win at all costs. It communicates, “I know what is
best for all parties involved and for the organization, and I am going to have it my way, or
else.” The problem is that this style is aggressive, domineering, and uncooperative. It
distances relationships and increases hostility.6
Everyone uses one of these styles during conflict. Sometimes we are a turtle, sometimes a
shark. But each of us has a conflict style preference, and in order to be effective in dealing
with conflict, we must first recognize our style and adjust to move toward collaboration.
Dealing with conflict is difficult, but part of leadership in Christian education is to manage
conflict effectively in order to develop healthy relationships and accomplish the mission of the
church.
Planning, Evaluating, and Budgeting for Christian Education
Planning, evaluating, and budgeting for Christian education is often the most difficult task for
us because some Christian educators carry out their ministries intuitively by seemingly
knowing what needs to be done. But most of us need a map to tell us where we are going and
how to get there. Otherwise, we wander aimlessly. Careful planning and evaluation are
essential elements to ensure that the ministry is headed in the right direction.
To avoid wandering, we establish a planning process by setting direction. The “road maps”
used in many planning models of an organization include vision and purpose, a mission
statement, and objectives or goals.
Vision and purpose. In a team-based approach to ministry, it is important to develop a
shared vision statement. A vision statement addresses the broader scope of ministry, such
as, What will the Kingdom of God look like based on this ministry? Or, What is the
purpose of our youth ministry?
Mission statement. A mission statement represents the specific focus of the ministry in its
particular context. It provides the purpose of the ministry. A mission statement example is
“to teach all ages the stories of the Bible.”
Objectives or goals. The objectives serve as landmarks to ensure that the mission is
being achieved. An example of an objective is “to develop a summer vacation Bible
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:53:18.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
school program” or “to plan an annual youth mission trip.”
Calendar Planning
After the vision, mission, and objectives are developed, then comes the planning of
educational ministries and devising a process to evaluate them. In developing an educational
plan we must recognize the rhythms and patterns of the activities of the church such as worship,
Bible studies, fellowship, and mission events. All congregations have a particular cycle or
rhythm of activities, and these play an important role in planning. Other cycles of planning
include school calendars, the church calendar, and school events. Such events as school
graduations, weddings, fund-raisers, and church-wide events often populate the ministry
calendar. Therefore, planning in advance is very important to ensure coordination with the
overall church calendar and to provide significant time to promote these events.
We recommend that you plan annually. Most church calendars are divided into four seasons
(fall, winter, spring, and summer). Annual planning can take place as leaders gather for a day
or a retreat to envision what God has for the ministry. It can also include planning every six
months to allow for adjustments along the way. The important thing here is to establish a
regular rhythm. Annual planning provides parents and leaders with a sense of security because
they know what is taking place in the future. This is especially important given the busyness of
family life and work. Some ministries provide an annual calendar or notebook showing the
major events scheduled for the year. Other ministries have developed an online calendar for
their members to join.
Each event and program requires annual planning and promotion. For example, if we plan a
mission trip, we need to make sure to plan a year in advance and have incremental times to
meet. The planning includes determining a location in which to serve, the cost of the event,
transportation, medical release forms, housing/meals, and promotional materials. Events like
this require a variety of leaders taking responsibilities to ensure that each aspect of the trip is
planned and that proper promotion takes place.
Evaluation
Many people are uncomfortable with evaluating people and programs in Christian
education. Some ask, “How can we evaluate volunteers? We are just lucky to have someone
serve. How can we evaluate programs without offending the teachers and leaders?” Just like in
business and education, evaluation is needed, and in reality people value being evaluated.
Evaluation can take place through surveys or questionnaires or in a one-on-one or group
meeting. Surveys and questionnaires are helpful for gaining information about a particular
event or a proposed change. To evaluate teachers, we can connect with them one-on-one or in
a group meeting. We recommend that you evaluate all teachers and leaders annually, both to
guide and encourage them. We also recommend evaluating programs annually based on the
programs’ objectives and goals. These evaluations provide accountability for both teachers
and leaders.
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:53:18.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.
Budgeting
The planning process includes developing an annual budget. The budget often includes a
general budget for the year, with specific budgeted categories such as curriculum, camps,
training, supplies, food, and so on. The Christian educator should have a very detailed,
planned budget showing the connection to the overall educational goals and calendar events.
The budget includes the cyclical programming of educational ministries such as Sunday school,
Bible studies, mission trips, and service projects (see appendix 15.A for an example). Once
the budget is developed, it is usually submitted to the church finance committee for approval.
The finance committee determines whether appropriate funds are available and whether the
budget reflects the overall goals and objectives of the ministry. If not, adjustments need to be
made based on the recommendation of the finance committee.
Most ministries have a history of budgeting. In some cases the local congregation provides a
budget to cover the overall needs of the ministry, but in other cases it may require fund-raising
to support the ministries through, for example, scholarships to cover the cost of camp or a
mission trip. In children’s and youth ministries, fund-raising is often expected, which adds to
the responsibilities of parents and leaders.
Financial management and budgeting demonstrate the Christian educator’s ability to be a
good steward of ministry. A system should be created to ensure that receipts for purchases are
saved, records are maintained, and money is handled wisely. When possible, Christian
educators should not be in charge of handling money. Monies should be handled by two or
more people to ensure accountability. Too many ministers have lost their jobs and ministries
because of the inappropriate handling of money. Having a system of accountability ensures
confidentiality and protection of the ministry.
Conclusion
Leading in Christian education includes following Jesus’s example of being a servant leader.
Being a servant leader is contrary to more traditional forms of leadership that focus on power
and control. Servant leaders recognize the importance of self-emptying love through a life of
service to others. This kind of leader embodies a team approach to ministry that values and
empowers others’ gifts and abilities. A team approach to leading means that everyone has
equal value and is called to live and serve in relationship with each other. To lead effectively
we need to understand ourselves, develop a shared vision, and equip others for service.
Leadership also includes planning, evaluation, and budgeting as important administrative
aspects of ministry. Some Christian educators don’t always see the value of these tasks, but
effective planning provides the ministry with a road map to follow with a clear direction. The
planning provides an opportunity for the map to be evaluated to ensure that the goals and
objectives are being achieved. And the budgetary process gives the Christian educator the
necessary resources to drive the calendar of events. All of these planning processes are
necessary for Christian educators to carry out the mission and call to develop disciples.
Maddix, M. A., & Estep, J. R. J. (2017). Practicing christian education : An introduction for ministry. Baker Academic.
Created from amridge on 2022-03-01 04:53:18.
C
o
p
yr
ig
h
t
©
2
0
1
7
.
B
a
ke
r
A
ca
d
e
m
ic
.
A
ll
ri
g
h
ts
r
e
se
rv
e
d
.