Theological Basis for Christian education and Social change

Theological Basis for Christian education and Social change

A sound theological basis is necessary in Christian education. Principles and activities of Christian Education need to be evaluated in the light of sound theological basis.

 In Christian education there are questions which need to be dealt with on the basis of ultimate values of life, which are primarily theological in nature.  A question such as – what is meant by faith? Is faith something to be taught? In other words, one can see this in the relationship between theology and Christian education.

There are three ways in which they are inter-related. Samson Prabhakar has mentioned their inter-relations. Firstly, a Christian community has a faith to articulate and it should be articulated theologically.  Secondly, Christian Education is a process, which encourages a relationship with God as revealed in Jesus Christ. Thirdly, theology affects the methodology of Christian education.

There are basic theological principles for Christian Education. Christian educators like Samson called it as new model of Christian education.  This is important in looking for inclusive community. This new model emerges from the realities of the world around us and is identified with human beings. In this new vision of reality, there are interaction, mutual solidarity and collaboration.  The relationship between human beings is not compartmentalized. The relationship between the Creator and the creation also is not dichotomized. And the church and the world are also not seen in opposition to each other.  It is a holistic vision. The vision of these three, namely the Human, the World and God are important in the present context of Christian education, because any Christian education worth its name is meant for human beings who are placed in this world by God.

(a)    Human Beings in the World: When God created the world he created human beings and placed human beings in it giving them responsible freedom to be stewards of creation. Human beings also shared God’s creative responsibility and treated them as partners and collaborators. The historical adventure of human beings in the world thus began, where neither human beings nor the world is a finished product, but rather they are in the process of becoming. Christian education, therefore, is only a means to facilitate the process of becoming. Human beings are called to move towards maturity, wholeness and integrity. Along with the humans, the world is called to fulfill its great goal as reign of God. If we have this vision as ours, then humanity is to be seen as a family that is on a journey towards its destiny both as persons and a community.

(b)   God in the World: God is not to be considered an abstract and distant being, away from the realities of the world. Rather, God is in the heart of the world and actively present in it. God’s self communication is not once –for-all action realized in the past. It is an ongoing process manifested in the “signs of the Kingdom,” which are to be discerned. Christian education is a means to facilitate this discernment. If in term of social change this world is not static. The world is changing, and it is in the process of becoming from the past to the present and to the future.

(c)    The Church in the World: The Church cannot be isolated from the world or in opposed to the world. Christians cannot be understood oneself as aliens in the world either. The church is a smaller community of those people of other faiths who also have experienced the presence of G9od in the world through the Spirit of Jesus Christ, which does not make them either superior to other communities or more specially privileged than others. But it certainly makes them more accountable in the common search for fuller humanity and fullness of life. Christian education is to facilitate the awareness of the oneness of human family and a means to empower the people to move towards fullness of life.

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