A Direction for Biblically Appropriate Christian Education as a Branch of Practical Theology: Viewed from a Reformed Perspective

Abstract

This study endeavors to investigate the nature and task of practical theology with a focus on the relationship between theology and education in Christian education. The reason this study starts with the investigation of the nature and task of practical theology is as follows. First, practical theology is a larger rubric of which Christian education is a branch, Second, as a consequence the nature and task of practical theology are closely related with those of Christian education. Thus, this study will begin with the larger issue of practical theology and eventually delve into methodological issue of Christian education. In dealing with methodological models of Christian education at least three fundamental categories, which characterize the relationship between theology and education, can be identified. They are ‘theology as dominant influence’, ‘theology as secondary influence’, and ‘education as theological praxis’. The first and the second models are considered as unbalanced and reductionistic because either theology or education reduces and distorts the integrity of the other partnering discipline. In this vein, the third model, ‘education as theological praxis’, is regarded as more pertinent as a methodology than the others. In this category of ‘education as theological praxis’ Thomas Groome’s ‘shared praxis model’ stands out as one of the most well known and well responded approaches by Christian educators. It is needed, however, to bring this approach into critical scrutiny so that we can be aware of its drawbacks as well as contributions. While admitting Groome’s thory is excellent and exceeds other theories in many ways, but it still need to be critiqued in order to be applied and adapted to a context where different theological or cultural milieu is maintained. One of the drawbacks explored in Groome’s approach is that it moves toward a humanistic optimism by admitting that rational critical consciousness can be a criterion or norm for Christian education. Even though rational critical thinking is extremely important in Christian education,rational critical thinking per se cannot be sufficient enough to solve the multi-dimensional predicament of individual and communal problems. Rather, rational critical consciousness need to be guided, transformed, and nurtured by God, the Creator of human consciousness. Keeping this critical point in mind, in order to provide a possible corrective rather than an alternative to Groome’s weak spots, this study attempts to provide a direction for biblically appropriate Christian education viewed from a Reformed tradition where this writer comes from. This section will be the substantial part of the constructive study at hand.