As more women and second career students enter theological studies, it is timely to investigate the experience of women and adults over forty in Christian educational ministries. This article describes both gender and age differences in the areas of: educational preparation for ministry; current ministry experience, including part-time versus full-time status, church size, and denominational affiliation; task analysis; level of ministry satisfaction; felt needs regarding ministry preparation; and those aspects of ministry that have yielded most enjoyment.
This article is an investigation into the problem of unwritten expectations for those on a church staff. It considers the scope of the problem, the sources of the expectations, and concludes with nine ideas which one can implement in order to better cope with the difficulty presented. It is asserted that there are two sources for unwritten expectations: those which come from other people, and those which are standards set up by the person himself. It is also suggested that there are viable steps which can be taken to reduce the number of unwritten expectations in any church staff position, as well as minimize the effects of those unwritten expectations which inevitably remain.
In the last two or three decades mission has been significantly affected and influenced by theological education by extension. Proponents of this philosophy and development insist that it is capable of providing an education comparable to resident programs. While its effect or impact has been felt primarily in third world countries, the implications for Christian education in North America are numerous and must be considered.
In this article, the authors discuss the neglect of solid Bible teaching in the contemporary church. The authors points out that with better teacher training teachers can learn to master a biblical text in terms of the kind of writing it is, to interpret its meaning, to speak to a class's imagination, and to show the relevance of the Bible to everyday living.
Typically, adult education in the church has favored a monological style of instruction. Though this approach does have merit, there are several all-too-important weaknesses when it is used almost exclusively. In order to balance andragogical practice, dialogue becomes imperative. Employment of complementary, dialogical learning patterns--through the illustrations of four biblical metaphors--highlights the essence of this article.
The purpose of this article is to explore the questions: What is Christian education: How can it be done? The author maintains that an understanding of what it means to be Christian is vital to methodology. The schooling-instructional model is shown to teach that being Christian means knowing and understanding Scripture. The author argues that begin Christian means relationships with God as Father and with fellow Christians; therefore, the instructional model must be supplemented with the socialization model.
All our efforts in Christian education are in the direction of maturing individuals in Christ-likeness. This article deals with identifying factors in that process and the way in which they form an ecology for the cultivation of this maturing. Knowing these elements foster the formation process, what can the Christian educator do to incorporate these elements in a designed formation experience?
The Christian home is in need of strategic reinforcement. But what can the church do to help strengthen the family? In this article, the author suggests that the church's traditional support for the family--usually coming in the form of informational resources--can be greatly enhanced by a concern for how information is best learned. In designing the educational ministries of the church, consideration must be given to both the content to be taught as well as the process by which the content will be most effectively learned.
Spiritual development is a very difficult subject to understand. For most, spirituality is easier to live than to define. In this article, the author examines three common approaches to spirituality and suggests ways in which educators can better nurture spirituality by viewing it in the border context of human development.
The importance of the individual and of his community are complementary biblical concepts. In both Old and New Testaments, especially in the life of Jesus and in the community of His followers (the church), we see these two principles in harmony. Western society does not have a biblical view of either, and this is reflected in our response to the mentally handicapped. Properly understood, these concepts free us from condescension in the teaching of them mentally handicapped, and allow them to minister and share responsibility as members of their society.
This article reviews Jackie Smallbones' view of evangelicalism and assessment of Thomas Groome's Christian Religious Education in the Autumn 1986 issue of this journal. Both authors are critiqued in order to reach a more balanced, biblically-based view of the purpose and methods of Christian education.