Philosophy of Christian Education
"The church teaches. It always has and always will. From the Great Commission to its earliest confessions and catechisms, the church has viewed teaching as an integral part of its life and ministry."
It has been noted that there is a distinct difference between a "Christian philosophy of education" and a "philosophy of Christian education." The former being only one of many applicable and credible forms of education and the latter being the only viable form of education. We, as a collective person, were made in the image of God. With this premise given, God alone would hold the keys to educating the entire person, and all other educational systems and philosophies, while holding some truth, cannot hold all truth. Any educational system that denies the Spiritual side of man is not concerned with the entire man and is doomed to failure.
The metaphysical presupposition of a philosophy of Christian education must define its ultimate reality as God Himself. This premise is however, never assumed to be above question. The person who exhibits an ostrich-type' faith, that is, one who simply responds to legitimate questions with a condescending "Because" is never ready to truly define their epistemological base. "The Christian educator does not hesitate to welcome open investigation of the reality of his faith."
Given the premise that the eternal God is the basis for any Christian philosophy of education, then revelational truth must be at the core of its teaching. Both general revelation and special revelation are considered valid and important for the student to understand. Non-Christian philosophies of education give general revelation (although not noted as such) in much the same way that Christian philosophies would. But Special Revelation is necessary to direct us not just to the unmoved-mover of Aquinas, or the greatest form conceivable of Plato, but to the God of Scripture. Gaebelein has said "The world of nature bears overwhelming evidence to God and His
It has been noted that there is a distinct difference between a "Christian philosophy of education" and a "philosophy of Christian education." The former being only one of many applicable and credible forms of education and the latter being the only viable form of education. We, as a collective person, were made in the image of God. With this premise given, God alone would hold the keys to educating the entire person, and all other educational systems and philosophies, while holding some truth, cannot hold all truth. Any educational system that denies the Spiritual side of man is not concerned with the entire man and is doomed to failure.
The metaphysical presupposition of a philosophy of Christian education must define its ultimate reality as God Himself. This premise is however, never assumed to be above question. The person who exhibits an ostrich-type' faith, that is, one who simply responds to legitimate questions with a condescending "Because" is never ready to truly define their epistemological base. "The Christian educator does not hesitate to welcome open investigation of the reality of his faith."
Given the premise that the eternal God is the basis for any Christian philosophy of education, then revelational truth must be at the core of its teaching. Both general revelation and special revelation are considered valid and important for the student to understand. Non-Christian philosophies of education give general revelation (although not noted as such) in much the same way that Christian philosophies would. But Special Revelation is necessary to direct us not just to the unmoved-mover of Aquinas, or the greatest form conceivable of Plato, but to the God of Scripture. Gaebelein has said "The world of nature bears overwhelming evidence to God and His
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