A Biblical Foundation for
the
Integration of Faith and Learning
John Wesley Taylor V
Seventh-day Adventists believe that the Holy
Scriptures are the written Word of God--inspired, trustworthy, and
authoritative (Ministerial Association, 1988). Although Christian education
does not appear as one of the 27 fundamental doctrines, it is nevertheless
viewed historically by the Seventh-day Adventist (SDA) church as a core
ingredient in the fulfillment of its mission. This may be evidenced by the
prolific writings on the subject of education by Ellen G. White (e.g., White,
1923, 1943, 1952, 1968), a founder of the denomination, as well as by the
extent of the SDA educational system, now one of the largest sectarian
educational organizations, with over five thousand schools, colleges, and
universities, and nearly one million students.
A core concept in the Adventist
philosophy of education is the "integration of faith and learning"
(IFL). Many Adventist educators, in fact, see this construct as a distinctive
ingredient of SDA education that must be nurtured in an assertive, on-going
manner. Evidence of this position, for example, may be found in the frequent
sessions of the International Faith and Learning Seminars, sponsored by the
Institute of Christian Teaching since 1988. Essays developed at these
conferences are published in the scholarly series Christ in the Classroom
(Rasi, 1991-2000).
Given the centrality of Scripture in
Adventist theology and the importance of the IFL principle in SDA educational
philosophy and practice, it stands to reason that such a concept should find
substantial support in the Scriptures. This paper seeks to examine this
Biblical foundation and provide thereby a defensible rationale for the
integration of faith and learning in Christian education. It should be
understood, however, that this presentation does not pretend to be an
exhaustive account of all Biblical passages relevant to Adventist education.
Rather, it endeavors to highlight exemplary passages from Scripture that
undergird the integration of faith and learning, and that can serve as a point
of departure for further research and reflection.
Formation of the Christian Mind
Although the integration of faith and
learning can be approached from various perspectives, perhaps the most basic
Scriptural concept is embedded in Philippians 2:5, "Let this mind be in
you, which was also in Christ Jesus." Set in the context of the
incarnation, this passage proposes, first of all, the existence of the
Christian mind. Furthermore, it maintains that believers must undergo a
personal, transformational process--the receiving of the mind of Christ.
Finally, it affirms that as Christians, we must think Christianly.
According to 1 Corinthians 2:14-16, there
are two types of individuals: (1) the natural man or woman, who has no
discernment of spiritual things, and (2) the spiritual person, who discerns all
things from a spiritual point of reference, having received the mind of Christ.
The passage indicates that the difference lies in the mind. Romans 8:6, 7
corroborates this view, "To be carnally minded is death; but to be
spiritually minded is life and peace. Because the carnal mind is enmity against
God." There are thus two kinds of minds, the carnal mind and the spiritual
mind. The carnal orientation runs counter to God and His truth. It is a secular
mind--a temporal, world-oriented, fragmented perspective (see Figure 1). By
contrast, the spiritual mind is a Christ-like mind, in harmony with God's plan
for life and the universe at large. It thus incorporates an eternal,
supernatural, holistic perspective.
Figure
1. The Two Minds (Rom. 8:6-7)
|
The Secular Mind A temporal,
world-oriented, fractured perspective |
The Christian Mind An eternal,
supernatural, holistic perspective |
|
Living for the present Just do it! Enjoy it while it lasts! Let us eat, drink, and be merry, for
tomorrow we die (1 Cor. 15:32). |
An eternal orientation Every decision, every action |
|
Assuming that this world is all there
is Decisions and behaviors |
A supernatural focus Seeing life from God's point of view. Making value judgments |
|
Segmenting existence One's life is reduced to a fragmented
collection of ideas and activities. |
A wholistic worldview Not dichotomized nor compartmentalized. Rather, Christianity embraces all of
life. |
Often, individuals seem to assume that
the mind is analogous to a suit of clothes--something one puts on and off at
will, depending on the season (perhaps the basis for the oft-heard expression
"I just changed my mind"). The Christian mind, however, requires a
certain stability, a faith commitment. James states, "If any of you lacks
wisdom, let him ask of God... and it will be given to him. But let him ask in
faith, with no doubting ["nothing wavering" KJV], for he who doubts
is like a wave of the sea driven and tossed by the wind. For let not that man
suppose that he will receive anything from the Lord; he is a double-minded man,
unstable in all his ways" (1:5-8).
Note that there are three conditions to
receiving wisdom: commitment, faith, and petition. By contrast, a
"double-minded" person, oscillating between a secular and a spiritual
perspective, is caught in a mental dichotomy and cannot not receive anything
from God--much less the mind of Christ and its consequent wisdom. Whenever
there is a living spiritual commitment to God, however, evidenced in singleness
of mind and purpose, there is born the prayer of faith, which results in
wisdom, the gift of God.
This faith commitment, this singleness of
mind lies at the heart of the Christian experience. Christ Himself declared,
"Every kingdom divided against itself will be ruined, and every city or
household divided against itself will not stand…. He who is not with me is
against me, and he who does not gather with me scatters" (Matt. 12:25, 30
NIV). In essence, the Christian mind is either completely Christian, or it is
not Christian at all.
Comprehensiveness of Life and Learning
Singleness of mind brings about a
comprehensive, holistic, Christ-centered view of life and learning. This is in
direct contradiction to a dualistic perspective.
Early on, the Gnostics divided man into
matter (evil) and mind (good). Based on this Greek dualism, we also have tended
to fall into dichotomous forms of thinking--such as soul/body, piety/action,
world/church, mercy/justice, liberty/responsibility, love/authority, theory/
practice, student/subject, and faith/learning. The result is a fragmented
thinking, and a compartmentalized, polarized life.
Perhaps the most dangerous dualism for
the Christian, however, is to think that some aspects of life are spiritual and
others, secular. Sometimes, in fact, we begin to think secularly even about
sacred things--such as baptisms, offerings, and Christian education. The Word,
however, emphasizes that we must "Put on the new man, who is renewed in
knowledge according to the image of Him who created him, where there is neither
Greek nor Jew, circumcised nor uncircumcised..., slave nor free, but Christ is
all and in all" (Col. 3:10, 11).
This pervasiveness of Christ in every
aspect of life is echoed throughout the Scriptures. "Therefore, whether
you eat or drink, or whatever you do, do all to the glory of God" (1 Cor.
10:31). "Whatever you do in word or deed, do all in the name of the Lord
Jesus" (Col. 3:17). What are the implications for education? First of all,
it would seem that all aspects of life--even such common activities as eating
and drinking, teaching and learning--must glorify God. Teaching, furthermore,
is a matter of both words and deeds. To teach "in the name of Jesus"
means to act as His official representative--to say what He would say, to act
as He would act.
Paul highlights this imperative: "We
demolish arguments and every pretension that sets itself up against the
knowledge of God, and we take captive every thought to make it obedient to
Christ" (2 Cor. 10:5 NIV). Curricular programs are made up of courses,
courses are comprised of topics, topics of concepts, concepts of ideas, and
ideas of thoughts. Thus, if every thought is captive to Christ, it implies that
every class period, every subject area, and every educational experience must
be consequently anchored in Jesus Christ.
How do these conditions come about?
Romans 12:2 admonishes, "Do not be conformed to this world, but be
transformed by the renewing of your mind." In the very beginning, mankind
was formed "in the image of God" (Gen. 1:26, 27). Tragically however,
man chose to be conformed to this world, to take the distorted shape of
sin, to be pressed into the mold of this secular age. As a result, man was deformed--he
began to lose the original form, the likeness to his Creator. The good news is
that, by the grace of God, human beings can be reformed by a renewing of
the mind--a spiritual rebirth. This reformation brings about a change--a
metamorphosis, a radical transformation in which the image of God is
restored in men and women, who form the family of God (see Figure 2).
As the Apostle Paul aptly summarized,
"Now we have received, not the spirit of the world [a secular worldview],
but the Spirit who is from God [a Christian worldview], that we might know the
things that have been freely given to us by God" (1 Cor. 2:12).
Integrating Faith, Learning, and Life
According to Scripture, faith, learning,
and life are closely intertwined. Paul states, "Faith comes by hearing,
and hearing by the word of God" (Rom. 10:17). And the apostle James
declares, "Faith, without works, is dead" (James 2:17; also 1:22-25).
It seems evident that faith and learning have been intimately joined through
the power of the Word (see Figure 3). It is not sufficient, however, to merely
know, nor even to believe. Rather, there must be a life response. "In your
lives, you must think and act like Christ Jesus" (Phil. 2:5 NICB).
Christians must thus translate faith into practice and grapple with the
implications of learning for their lives. Let us consider briefly each of these
components from a Biblical perspective.
Faith. Christ asked his disciples, "When the Son of Man
comes, will He really find faith on the earth?" (Luke 18:8). Faith is not
blind devotion or lame belief. Rather, faith is a reasonable commitment, based upon
substantial evidence (Heb. 11:1). Christianity, then, is a matter of
significant acts and facts, not simply vague theories or interesting
speculations.
Furthermore, faith does not exist in
isolation, in a vacuum. It must have an object. One must have faith in
something or someone. What type of faith then is needed? (see Figure 4) The
overarching tier in the faith paradigm is faith in God, based on an
understanding of God that is both theological (knowing about God) and
relational (knowing God personally). This faith is complemented by
confidence in God's revelation of His truth, His character, and His plan. The
third type of faith--sometimes the most difficult to attain--is faith in
persons, in the potential of others and of self, by the grace of God.
Learning. To learn is to change. It is a
transformation of heart, mind, and being. It represents a change in knowledge,
skills, attitudes, and/or values. Christ invited His listeners, "Come unto
Me... and learn from Me..." (Matt. 11:28, 29). What type of learning is
needed? First of all, there must be a change in the mind--learning to think
Christianly. This is followed by a change of life--learning to live by faith.
Life. Life is more than mere existence. 
Christ declared, "I am come that
they might have life, and that they might have it more abundantly" (John
10:10). Life 
then
goes beyond simply coping and surviving; it goes beyond self. In its fullest
sense, life is God-centered, for God is Source of life. He is the Sustainer of
life. He is the ultimate Focus of life. "And this is eternal life, that
they may know You, the only true God, and Jesus Christ, whom You have
sent" (John 17:3). What type of life is needed? (1) Eternal life, a gift of
God through Christ, (2) a productive life, transforming knowledge into
practice, and (3) a meaningful life, filled with love toward God and man.
Integration. Referring to the marriage union, Christ
stated, "They are no longer two, but one. Therefore what God has joined
together, let man not separate" (Matt. 19:6 NIV). This covenant is
analogous to the concept of integration. The integration of faith, learning,
and life is more than a mingling or chance encounter. Rather, it is a dynamic
union, a bringing together of fragments into a living whole.
What then is the integration of faith,
learning, and life? It is when Christian beliefs and values provide the focus
and core of the academic endeavor; which, in turn, seeks to relate Christianity
to the entirety of human existence and culture.
An Integrated Educational Program
One of the most significant
passages in Scripture to delineate the features of a Christian curriculum is
found in the sixth chapter of Deuteronomy, verses 4-9. This passage begins by
declaring, "Hear, O Israel: The Lord our God, the Lord is one!" This
verse, considered by many Jews to be one of the most sacred in the Torah,
identifies God as the focus of the educational program (see Figure 5).
This emphasis is reiterated throughout Scripture. "For the Lord gives
wisdom; from His mouth come knowledge and understanding" (Proverbs 2:6).
"My purpose is that they may… have the full riches of complete
understanding, in order that they may know the mystery of God, namely, Christ,
in whom are hidden all the treasures of wisdom and knowledge" 
(Col. 2:2-3 NIV). God, in
essence, is the core curriculum.
The
next verse (Deut. 6:5) describes the dynamic and scope of the
curriculum. "You shall love the Lord your God with all your heart, with
all your soul, and with all your might." In Christian education, love is
to be the prime motivational component. Truth, in fact, must always be spoken
in a context of love (Eph. 4:15). Further, the scope of the educational program
must be comprehensive and holistic.
The source and instrument
of the curriculum are next identified. "These words which I command you
today shall be in your heart" (6). The words of God include His written
Word, the Holy Scriptures (Rev. 1:1, 2); the illustrated Word, as seen in God's
created works (Ps. 19:1); and the living Word, Jesus Christ (John 1:14).
These divine Words constitute the great unifying factor in Christian education,
the foundation of its curriculum. They bring about a transformation in learning
and life. As Paul wrote to Timothy, "All scripture is given by inspiration
of God, and is profitable for doctrine, for reproof, for correction, for
instruction in righteousness, that the man of God may be complete, thoroughly
equipped for every good work" (2 Tim. 3:16, 17). Note, however, that
Deuteronomy stipulates a condition: the Words must first be internalized in the
instrument, in the teacher's life. One simply cannot share what one does not
have.
Deuteronomy 6:7 specifies the curricular process
and setting. "You shall teach them diligently to your children,
and shall talk of them when you sit in your house, when you walk by the way,
when you lie down, and when you rise up." To teach diligently suggests
that effort, perseverance, and excellence are required. Such instruction
incorporates both receptivity and activity ("sitting" and "walking").
It takes place both "in the house" (the classroom) and "by the
way" (real life experiences), thus linking together theory and practice.
Furthermore, it identifies certain prime moments for learning--"when you
rise up" and "when you lie down" (the start and end of the day).
Given that the most important dimension of life is one's relationship with God,
this would seem to suggest setting aside prime segments of the day (including
the school day) for worship and devotional experiences.
Finally, in verses 8 and 9, the passage
addresses the curricular dimensions of the educational program.
"You shall bind them as a sign on your hand, and they shall be as
frontlets between your eyes. You shall write them on the doorposts of your
house and on your gates." Note that four dimensions are specified. God's
words are to be on the hand, guiding one's actions and physical development.
They are to be before the eyes, directing one's thoughts and intellectual
growth.
What about the doorposts and the gates?
It's important to recall these words were spoken to the Israelites who had
recently left Egypt for the Promised Land. On that last night, they sprinkled
the blood of the lamb on their doorposts in evidence of their faith commitment.
In Bible times, as in many places today, the gates of one's courtyard were
considered to be the avenue of contact with the larger world. Messages, in
fact, would often be posted on the gates to announce important events--a form
of communication, of witness. The "doorposts" and "gates"
thus suggest that God's words should guide the student's spiritual as well as
social development.
These four dimensions of the Christian
curriculum seem to be of particular significance. Luke 2:52, for example,
states that Jesus Christ developed in four areas--"in wisdom and stature,
and in favor with God and man" (see Figure 6). But perhaps even more
important is the understanding that God's Word is to serve as the foundation
for each dimension. In essence, every aspect in the Christian educational
program must be Christ-centered, Bible-based, student-related, and
socially-applied.
Figure
6. Dimensions of the Christian curriculum (Duet. 6:8, 9; Luke 2:52)
|
|
Spiritual |
Intellectual |
Physical |
Social |
|
God's People |
Writing |
Frontlets between |
Sign |
Writing |
|
Jesus Christ |
Favor |
Wisdom |
Stature |
Favor with man |
|
Metaphor |
Heart |
Head |
Hand |
Humanity |
Role of the
Instrumentalities
The Scriptures identify the parakletos
(the Comforter), parents, priests, and pastor/teachers as the principal
instruments in the teaching/learning process. Of these, the Holy Spirit is
paramount. "But the Counselor, the Holy Spirit, whom the Father will send
in my name, will teach you all things and will remind you of everything I have
said to you" (John 14:26 NIV).
Although the Holy Spirit can speak
directly to the mind of the student, it also mediates through the other
divinely appointed instrumentalities. Paul, for example, stated, "These things
we also speak, not in words which man's wisdom teaches but which the Holy
Spirit teaches, comparing spiritual things with spiritual" (1 Cor.
2:12-13). He also noted that the changes brought about in students' lives were
the result of the Spirit of God operating through human instrumentalities.
"You are manifestly an epistle of Christ," he wrote, "ministered
by us, written not with ink but by the Spirit of the living God, not on tablets
of stone but on tablets of flesh, that is, of the heart" (2 Cor. 3:2-3).
In the Biblical model, the first
educational agency is the home. Consequently, parents are to assume a
significant, ongoing role in the education of their children. Psalm 78:1-7, for
example, highlights the intergenerational teaching relationships. "We will
tell the next generation the praiseworthy deeds of the LORD, his power, and the
wonders he has done. He decreed statutes for Jacob and established the law in
Israel, which he commanded our forefathers to teach their children, so the next
generation would know them, even the children yet to be born, and they in turn
would tell their children. Then they would put their trust in God" (NIV).
This sentiment is echoed in other Scriptural passages, such as Ps. 34:11, Isa.
38:19, and Eph. 6:4. This latter passage, for example, enjoins fathers to bring
up their children "in the nurture and admonition of the Lord" (KJV).
In Old Testament times, the role of
parents was supplemented by that of the priests. "For the lips of a priest
ought to preserve knowledge, and from his mouth men should seek
instruction--because he is the messenger of the LORD Almighty" (Mal. 2:7
NIV). In the New Testament period, the church functioned as the extended family
of God and every leader of the faith community was considered a teacher (Giles,
1989). These leaders included apostles, prophets, bishops, elders, and deacons.
Elders, for example, were enjoined to teach by example and to see themselves as
"shepherds of God's flock that is under your care, serving as
overseers--not because you must, but because you are willing, as God wants you
to be; not greedy for money, but eager to serve; not lording it over those
entrusted to you, but being examples to the flock" (1 Peter 5:1-3 NIV).
There were, however, individuals who were
especially commissioned for the work of teaching. "And the things that you
have heard from me among many witnesses, commit these to faithful men who will
be able to teach others also" (2 Tim. 2:2). Paul further observes that God
"gave some to be apostles, some to be prophets, some to be evangelists,
and some to be pastors and teachers, to prepare God's people for works of
service, so that the body of Christ may be built up until we all reach unity in
the faith and in the knowledge of the Son of God and become mature, attaining
to the whole measure of the fullness of Christ" (Eph. 4:11-13 NIV). It is
important to note that based on the Greek text, the passage refers to four
groups of people (Hocking, 1978, p. 21), with the function of pastor and
teacher considered to be one and the same gift. Thus pastors are to see their
role as teachers of their congregations, while teachers are to understand their
calling as shepherds (i.e., pastors) of their students. Notice that the
ministry of these pastor/teachers results in a development of faith, knowledge,
and service; in essence, an integration of faith, learning, and life.
In the Biblical paradigm, however,
teachers are but representatives of the Master Teacher. "We are
ambassadors for Christ, as though God were pleading through us" (2 Cor.
5:20). An ambassador, of course, receives authority, as well as the
responsibility to present an accurate, appealing picture of whom he represents.
"If anyone speaks, he should do it as one speaking the very words of God.
If anyone serves, he should do it with the strength God provides, so that in
all things God may be praised through Jesus Christ" (1 Peter 4:11 NIV;
also 2 Tim. 2:15). In the ultimate sense, then, God is the teacher in Biblical
education. As the prophet Isaiah pointed out, "And all thy children shall
be taught of the Lord; and great shall be the peace of thy children"
(Isaiah 54:13 KJV). The original text denotes something more than just learning
about God. Rather, students are to be taught by God, through His
human instrumentalities.
Perspectives on Content and Method
From an integrational perspective, divine
truth and values form the bedrock of the educational experience. An
understanding of God's truth is mediated through His Word (John 17:17), under
the guidance of the Holy Spirit (John 16:13). It is also illustrated tangibly
through the life and teachings of Jesus Christ (John 14:6). Given that all
truth in any subject area is ultimately God's truth (Holmes, 1977), students
must be led to relate the truthfulness of every topic they study to the
ultimate Source of Truth.
The integration of faith and learning
also emphasizes the importance of moral values in the formation of the
character. "He has showed you, O man, what is good; and what does the Lord
require of you, but to do justly, and to love mercy, and to walk humbly with
your God?" (Micah 6:8). Teachers, for example, are to help students
understand "the difference between the holy and the common and show them
how to distinguish between the unclean and the clean" (Ezekiel 44:23 NIV).
This is best accomplished through a process of values formation and maturation
that involves analysis, reflection, and action. The apostle Paul portrays that
vast value-laden agenda for Christian education: "Finally, brothers,
whatever is true, whatever is noble [honest KJV], whatever is right, whatever
is pure, whatever is lovely, whatever is admirable, if anything is excellent or
praiseworthy--think about such things. Whatever you have learned or received or
heard from me, or seen in me--put it into practice. And the God of peace will
be with you" (Phil. 4:8-9 NIV).
This perspective regarding God-derived
truth and values-oriented learning permeates every subject area. In the
sciences, for example, students must be encouraged to integrate the words and
works of God. The basis for this integration is found in the fact that the
Living Word formed nature (John 1:1-4), that God set aside a day of rest in
which to especially view nature in a spiritual context (Ex. 20:8-11), that
Christ derived spiritual truth from natural settings (e.g., Matt. 6:28-30; Mark
4:30-32; Luke 12:6, 7), and that in the New Earth, the redeemed will continue
their study of God's creation (Isa. 11:6-9).
An integrated Bible-based approach to language
and literature might incorporate the understanding that it is God who gives the
gift of creative expression (Gen. 2:19, 23). While sin can distort language
(Gen. 11:4-9), God takes the initiative to bridge the communication gap (Acts
2:7-12), restoring and reuniting language (Rev. 7:9, 10). It may also consider
the concept of the study of quality literature as a Christian mandate (1 Tim.
4:13), as well as the existence of literature that is worthless or positively
injurious (1 Tim. 6:20). It may further help the student realize that there are
God-given standards for Christian literature (Phil. 4:8), and that life is
either uplifted or debased by what we read (2 Cor. 3:18).
In the arts, an integrational approach
might seek to help the student to develop Christian criteria for evaluating
musical renditions, as well as other art forms. This might include an analysis
of the following considerations, among others:
+ Is it in harmony with divine values?
(Phil. 4:8)
+ Does it direct attention toward God,
rather than toward self? (Isa. 14:12-14)
+ Does it glorify immoral conduct? (Ex.
32:15-19)
+ Can it be listened to, played, or sung to
the glory of God? (1 Cor. 10:32)
+ Does it mingle the sacred and the common?
(Lev. 10:1, 2)
+ Is its effect to bring one closer to God?
(Mat. 7:20)
Similar Bible-based approaches might be
developed in any subject area--technology, history, psychology, research,
social studies, manual arts, to mention a few.
Illustrations of IFL in Practice
Having sought to establish from Scripture
a conceptual framework for the integration of faith and learning, we should
also note that the Bible also provides multiple examples of these concepts at
work. We consider, in chronological order, a representative sample.
Abraham, father of the faithful (Rom 4:16),
instructed his extended family to adhere to a God-centered code of ethical
conduct. "For I know him, that he will command his children and his
household after him, and they shall keep the way of the Lord, to do justice and
judgment" (Gen. 18:19 KJV). In later years, the priests and Levites were
charged with educating both adults and children in the divine precepts (Lev.
10:10, 11). This was to be especially performed at the yearly feasts and during
the sabbatical year (Deut. 31:9-13 NIV).
During the time of the kings, some, such
as David (Ps. 119:12; 143:10), endeavored to understand God's revealed will and
transmit that, in turn, to their people. Most, however, failed to instruct the
nation in the ways of God, with resulting apostasy and national ruin. "For
a long time Israel was without the true God, without a priest to teach and
without the law…. In those days it was not safe to travel about, for all the
inhabitants of the lands were in great turmoil. One nation was being crushed by
another and one city by another" (2 Chron. 15:3-6 NIV).
There were moments of revival and
reformation, however, and these were brought about largely through education. A
case in point may be found in Jehoshaphat's reform. "In the third year of
his reign he sent his officials … to teach in the towns of Judah. With them
were certain Levites … and the priests…. They taught throughout Judah, taking
with them the Book of the Law of the LORD; they went around to all the towns of
Judah and taught the people. The fear of the LORD fell on all the kingdoms of
the lands surrounding Judah, so that they did not make war with Jehoshaphat.
Some Philistines brought Jehoshaphat gifts and silver as tribute, and the Arabs
brought him flocks: seven thousand seven hundred rams and seven thousand seven
hundred goats" (2 Chron. 17:7-11 NIV).
The reformation influence was seen in the
case of Daniel and his friends. Although studying at a secular institution,
they continued to integrate faith and learning on a personal level. They stood
firmly for divine principle (Dan. 1:8-16), turning to God as the source of
wisdom and understanding (Dan. 2:18-23). The result was remarkable. "To
these four young men God gave knowledge and understanding of all kinds of
literature and learning. And Daniel could understand visions and dreams of all
kinds. At the end of the time set by the king to bring them in, the chief
official presented them to Nebuchadnezzar…. In every matter of wisdom and
understanding about which the king questioned them, he found them ten times better
than all the magicians and enchanters in his whole kingdom" (Dan. 1:17-20
NIV).
After the exile, another reformation took
place, prompted through the teaching/learning process. Ezra, a scribe who
"had devoted himself to the study and observance of the Law of the LORD,
and to teaching its decrees and laws in Israel" (Ezra 7:10 NIV), read the
Word of God before all the people. He was joined in this work by the Levites.
"So they read distinctly from the book, in the Law of God, and they gave
the sense, and helped [the people] to understand the reading" (Neh.
8:1-8). The responsibilities of these educators were threefold--proclamation,
explanation, and exhortation (Pazmińo, 1997). The response of the learners involved listening,
understanding, obedience, and worship. The outcome, a revival of godliness
among God's people.
Jesus Christ, in His ministry, taught
multitudes and individuals, children and adults. But His focus was invariably
God-centered, values-oriented, and anchored in the Scriptures. Consider these
passages:
+ Now when he saw the crowds, he went up on
a mountainside and sat down. His disciples came to him, and he began to teach
them, saying: "Blessed are the poor in spirit, for theirs is the kingdom
of heaven…." (Matt. 5:1-3 NIV).
+ Now so it was, as the multitude pressed
about him to hear the word of God, that He stood by the Lake of Gennesaret… And
He got into one of the boats, which was Simon's, and asked him to put out a
little from the land. And He sat down and taught the multitudes from the boat.
(Luke 5:1-3)
+ Nicodemus, a member of the Jewish ruling
council, came to Jesus at night and said, "Rabbi, we know you are a
teacher who has come from God…." (John 3:1-2 NIV).
+ Jesus said, "Let the little children
come to Me, and do not forbid them; for of such is the kingdom of heaven."
(Matthew 19:14)
+ And beginning at Moses and all the
Prophets, He expounded to them in all the Scriptures the things concerning
Himself… And they said to one another "did not our hearts burn within us
while He talked with us on the road, and while He opened the Scriptures to
us?" (Luke 24:27, 32)
In the early Christian church, Philip,
one of the seven deacons, was directly involved in a Spirit-led
teaching/learning situation. "Then Philip ran up to the chariot and heard
the man [an Ethiopian official] reading Isaiah the prophet. 'Do you understand
what you are reading?' Philip asked. 'How can I,' he said, 'unless someone
explains it to me?' So he invited Philip to come up and sit with him…. Then
Philip began with that very passage of Scripture and told him the good news
about Jesus" (Acts 8:30-31, 35).
Timothy, one of Paul's fellow workers,
received Bible-based instruction as a child from his mother Eunice and his
grandmother Lois (2 Tim. 1:5; 3:15). The Church later recognized in him the
gift of teaching and commissioned him for this ministry. Paul refers to this
singular event, "Until I come, devote yourself to the public reading of
Scripture, to preaching and to teaching. Do not neglect your gift, which was
given you through a prophetic message when the body of elders laid their hands
on you" (1 Tim. 4:13, 14 NIV).
Similarly, Titus, a Gentile convert
supervising the work of the church on the island of Crete, was appointed to
teach various groups of individuals according to their distinct needs and
responsibilities (Titus 2:1-10, 15). These groups, which included older men and
women, younger men and women, and slaves, were to be given a Bible-based,
values-oriented education.
Finally, all Christian believers are
called to teach the words of God, in whatever context they find themselves.
"Go ye therefore, and teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost: Teaching them to observe all
things whatsoever I have commanded you: and, lo, I am with you alway, even unto
the end of the world" (Matt. 28:19-20 KJV). It is perhaps significant that
the word "teach" ("make disciples" NKJV) is the only
imperative in this verse in the Greek, thus constituting the thrust of this
gospel commission.
Conclusion
The concept of the integration of faith
and learning in Christian education seems to be biblically defensible. The
Scriptures present evidence regarding the importance of receiving the mind of
Christ; the comprehensiveness of Christian life and learning; as well as the
interrelationships of faith, learning, and life. Furthermore, the Bible
delineates the parameters of an integrated educational program, describes the
role of divine and human instrumentalities in the educational process, and
provides spiritual perspectives for both content and method. Finally, the Word
of God presents an array of real-life examples of the integration of faith and
learning in practice.
Through the integration of faith and
learning, Christian education remains distinctive--in the world, but not of the
world (John 17:15, 16). It enables students to "grow in the grace and
knowledge of our Lord and Saviour Jesus Christ" (2 Peter 3:18). Such
education represents a challenge, a high calling for teachers, administrators,
and all other involved constituencies. It is, nevertheless, attainable.
"Now what I am commanding you today is not too difficult for you or beyond
your reach. It is not up in heaven, so that you have to ask, 'Who will ascend
into heaven to get it and proclaim it to us so we may obey it?' Nor is it
beyond the sea, so that you have to ask, 'Who will cross the sea to get it and
proclaim it to us so we may obey it?' No, the word is very near you; it is in your
mouth and in your heart so you may obey it" (Deut. 30:11-14 NIV).
Today, however, we must choose whom we
will serve--whether the gods of traditional education that our mentors served
on the other side of the river, or the gods of this secular age in which we now
live…. Or the one True God (adapted from Joshua 24:15). May our faith
commitment affirm, "But as for me and my house, as for me and my
classroom, as for me and my school, we will serve the Lord!"
Note: Unless otherwise indicated, the texts of Scripture quoted are from The New King James Version, copyright 1979, 1980, 1982, Thomas Nelson, Inc., Publishers. Texts credited to KJV are from the King James Version. Texts credited to NIV are from the Holy Bible, New International Version, copyright 1973, 1978, International Bible Society.
About the author: John Wesley Taylor V, PhD, EdD, is professor
of education and research at the Adventist International Institute of Advanced
Studies (AIIAS), the General Conference institution of graduate education for
the Asia-Pacific region. His e-mail address is [email protected].
References
Giles, K. (1989). Patterns of ministry among the first Christians. Melbourne, Australia: Collins Dove.
Hocking, D. L. (1978). The theological basis for the philosophy of Christian school education. In Kienel, P. A. (Ed.). The philosophy of Christian school education. Whittier, CA: Association of Christian Schools International.
Ministerial Association. (1988). Seventh-day Adventists believe… Hagerstown, MD: Review and Herald.
Holmes, A. F. (1977). All truth is God's truth. Downers Grove, IL: Intervarsity Press.
Pazmińo, R. W. (1997). Foundational issues in Christian education. (2nd ed.). Grand Rapids, MI: Baker Books.
Rasi, H. M. (compiler). (1991-2000). Christ in the classroom: Adventist approaches to the integration of faith and learning. Silver Spring, MD: Education Department, General Conference of Seventh-day Adventists.
White, E. G. (1968). Counsels on Education. Mountain View, CA: Pacific Press.
White, E. G. (1943). Counsels to Parents, Teachers, and Students. Mountain View, CA: Pacific Press.
White, E. G. (1952). Education. Mountain View, CA: Pacific Press.
White, E. G. (1923). Fundamentals of Christian Education. Nashville, TN: Southern Publishing.
Bibliography
for Further Reading
Beck, W. D. (Ed). (1991). Opening the American mind: The integration of Biblical truth in the curriculum of the University. Grand Rapids, MI: Baker Book House.
Gill, J. H. (1989). The opening of the Christian mind: Taking every thought captive to Christ. Downers Grove, IL: Intervarsity Press.
Gladwin, J. W. (1977). God's people in God's world: Biblical motives for social involvement. Downers Grove, IL: Intervarsity Press.
Graendorf, W. C. (Ed). (1981). Introduction to Biblical Christian education. Chicago: Moody Press.
Holmes, A. F. (1977). All truth is God's truth. Downers Grove, IL: Intervarsity Press.
Hubery, D. S. (1967). Christian education and the Bible. Oxford: The Religious Education Press.
Miller, D. E. (1987). Story and context: An introduction to Christian education. Nashville: Abingdon Press.
Pazmińo, R. W. (1997). Foundational issues in Christian education. (2nd ed.). Grand Rapids, MI: Baker Books.
Peshkin, A. (1986). God's choice: The total world of a fundamentalist Christian school. Chicago: The University of Chicago Press.
Phillips, W. G., and Brown, W. E. (1991). Making sense of your world from a Biblical viewpoint. Chicago: Moody Press.
Plantinga, T. (1980). Rationale for a Christian college. St. Catharines, Ontario: Paideia Press.
Rasi, H. M. (compiler). (1991-2000). Christ in the classroom: Adventist approaches to the integration of faith and learning. Silver Spring, MD: Education Department, General Conference of Seventh-day Adventists.
Rushdoony, R. J. (1979). The Biblical philosophy of history. Phillipsburg: Presbyterian and Reformed Publishing.
Wei, T. T. (1982). The worth of religious truth-claims: A case for religious education. Washington, D.C.: University Press of America.
White, E. G. (1952). Education. Mountain View, CA: Pacific Press.
Wolterstorff, N. (1984). Reason within the bounds of religion (2nd ed). Grand Rapids, MI: Eerdmans.
Questions for
Group Discussion
1. Critique
the presentation "Biblical Foundations for the Integration of Faith and
Learning" in terms of the conceptual areas presented (e.g., singleness of
mind; comprehensiveness of Christian life/learning; interrelationships of
faith/learning/life; etc.). For these IFL dimensions, assess the adequacy of
the supporting Scriptural evidence. What seems to be some of the strongest
evidence presented? Why do you think this is the case? Does utilization of
certain passages seem forced or inappropriate? If so, why? What other Bible
passages might have been considered?
2. A major
premise of the presentation maintained that the Bible provides multiple
illustrations of the integration of faith and learning in practice. Consider
the Biblical examples provided (e.g., Abraham, Jehoshaphat, Philip and the
Ethiopian). Given your cultural setting, which illustrations seem to be most
contextually relevant? Share your rationale. Identify additional contextually
appropriate examples from the Scriptures in which it seems evident that an
integration of faith and learning is at work.
3. Paul
writes, "We demolish arguments and every pretension that sets itself up
against the knowledge of God, and we take captive every thought to make it
obedient to Christ" (2 Cor. 10:5 NIV). What are the educational
ramifications of this passage? How might the various aspects of an educational
program be brought into full submission to Jesus Christ, both philosophically
and operationally?
4. In
Ephesians 4:11-13, the construction of the Greek text identifies four groups of
gifted individuals, with the function of pastor and teacher considered to be a
single gift. Discuss the implications of this concept in Seventh-day Adventist
education. Particularly, explore the ramifications of the "teacher as
pastor" perspective in the integration of faith, learning, and life.