Gregg Strawbridge, Ph.D.
Pastor of All Saints' Presbyterian Church, Lancaster, PA www.allsaintspresbyterian.com 

Do we have an educational bar mitzvah, a transition of child to adult in Christian education? I do not mean a rite of passage-though that might be instructive. I mean a conceptual bar mitzvah. I believe that in the pages of the New Testament we have pictures which are very suggestive of this. In 1 Corinthians 13:11, the Apostle Paul uses a familiar metaphor, "When I was a child, I used to speak as a child, think as a child, reason as a child; when I became a man, I did away with childish things." Later in the same epistle, he says, "Brethren, do not be children in your thinking; yet in evil be babes, but in your thinking be mature" (14:20). In Ephesians, the same author, draws upon this metaphor again. He contrasts attaining "the knowledge of the Son of God, to a mature man..." (4:13) with no longer being "children, tossed here and there by waves, and carried about by every wind of doctrine..." (see also Hebrews 5:12-14). 
 

So it seems that the Scripture recognizes distinct capacities in adulthood. The reasoning of children is different than adults. Of course, it is not only the Word of God that says this, the world of God shouts it too. Every person's experience makes this plain. So, we should consider how this affects adult education in the church. In the 1970s, a special term for adult education was popularized by a leader in the field, Dr. Malcolm Knowles: "andragogy" (from the Greek terms for "man" aner/andros and "leader" agagos). This term is distinguished from "pedagogy" (leading a child, paidon). Knowles observes that andragogy assumes that adults have - 
 

• A more self-directed concept of themselves
• More life experience as a resource in learning
• A readiness to learn due to life-tasks
• A problem-centered orientation in learning
• Intrinsic motivations for learning ("Contributions of Malcolm Knowles" in The Christian educator's handbook on adult education, K. O. Gangel & J. C. Wilhoit, Eds., [Wheaton, IL: Victor Books, 1993], pp. 91-103)

 

More effective educational ministries to adults involves seeing and applying these insights. More effective educational ministries to adults involves keeping the truth of God as the unchanging content. Scripture and educational effectiveness constrains us in two ways, then: first, we must impart the content of the faith to adult learners; second, we must do so in a way that is relevant to their needs. If we take these two concerns at face value, the basic structure of a CE program for adults emerges. It must include both classroom settings and informal small group settings. There is still a balance to be kept. The classroom type of adult educational settings are not to be so "content intensive" that we overlook the relational dynamics and life relevant applications. And the small group contexts are not to be so relational that we deny that we have a content-faith "which was once for all delivered to the saints" (Jude 1:3).
 

Let me suggest a few educational tenants which relate to andragogy. These theological and educational thoughts are merely suggestive and are certainly not exhaustive.
 

• Since adults have a more self-directed concept of themselves - 
• Theologically, adult Christian education should recognize human beings as made in the image of God. Maturing Christians have a heightened self-awareness of who they are in Christ. A fundamental CE task is to nurture one's identity in Christ.
• Educationally, we should pursue learning events and curricula which nurture the adult awareness of one's identity as the special creation of God (the image of God), as well as the special new creation of Christ (2 Corinthians 5:17).
• Since adults have more life experience as a resource in learning - 
• Theologically, life experience is a two-sided coin. We draw upon life experiences in learning, but we also call adults to more accountability for the knowledge of God - "Everyone who has been given much shall much be required" (Luke 12:48).
• Educationally, we must be more dialogical than monological. That is, the leader, to be effective, must interact with the life experience of the learners. Otherwise, adults may feel that they are being "taught at" rather than drawn in.
• Since adults have a readiness to learn due to life-tasks - 
• Theologically, we must recognize the covenantal responsibilities of adults. For example, young adults have a readiness for the life-task of marital and family fidelity - a covenant home (Malachi 2:14, Ephesians 6:4). Older adults are usually preparing and sending their young adult children into new homes. The life-tasks should be seen from the theological vantage point of our relationship with, responsibilities to, and as blessings from God. 
• Educationally, it behooves the Church to give appropriate instruction, both in content and methodology, to guide adults in these life tasks. This assumes that the Church has something to say.
• Since adults are more problem-centered, than subject-centered in their orientation in learning - 
• Theologically, we must orient adult learners to see that the liberating gospel of Christ as related to each life-problem. It is knowing Christ through His self-revelation which stands above, under, and in each life-problem. 
• Educationally, we may accommodate adults' desire to study problems, like, children-related topics (e.g., raising toddlers), parent-related topics (e.g., caring for aging parents), or business-related topics (e.g., stewardship, ethics). But in our problem orientation, we can integrate the foundational Christian themes of God, Christ, sin, and salvation, which turn out to be essential solutions to life's issues.
• Since adults have intrinsic incentives for learning, at least more so than children - 
• Theologically, adult learners must see their motivation to be related to the grace of God in their own lives. A fundamental motivation for obedience is gratitude (Hebrews 12:28).
• Educationally, if we can draw upon their own desires, in content and context, we will have more success in our educational programs. The content is to be relevant to the life issues of adults, either directly or indirectly. The context must accommodate adult relationships and build that vital network of friendships from which the life of Christ is shared. 

 

• Treat adults as adults. Respect their persons, experience, and especially the work of Christ in their lives. Remember that each person has both experience and abilities which can enrich the learning context.
• Meet adults as adults. Even typical Sunday morning classes need to recognize the relational dynamics in meeting and greeting that are so vital for adults. Have a get acquainted moment and an opportunity for face to face talk between participants. Plan outside social events for adult classes to get to know each other.
• Seat adults as a adults. Children like isolated desks, adults don't. Try to arrange classroom furniture with a recognition that every participant is a resource in learning, fitting for adult relationships, interaction, and learning.