Few people would argue against the idea that education is important. Many would argue, however, about what that education should accomplish and many more would argue about what the process itself should look like. Of the many educational philosophies that exist, most offer something of value to the learner but few if any accomplish all that they should.
To develop an effective and appropriate educational philosophy one should start with a working understanding of what education is. Author and educator George Knight writes that the idea of education is “directed learning” (Knight 10, 2006). Knight tells us that education is a subset of learning that “embodies the idea of deliberate control by the learner or someone else toward a desired goal” (Knight 10, 2006). Directed learning against well-established goals allows the learner to control his or her environment rather than the environment controlling the learner. A commitment to intentional and targeted education rather than undirected learning is essential to the overall development of the learner and is the only way to achieve any expressly desired goal.
Based on Knight’s definition of education it becomes obvious that there is wisdom in building one’s philosophy of education around obtaining this “desired goal” (Knight 10, 2006). Without such a distinct goal, one would be at a loss to determine the value or effectiveness of one’s efforts. In deed, one must establish an educational goal that is worthy of the effort made to obtain it. As such, educational goals should be determined based on what is real, what is true, and what is of value.
Philosophical Underpinnings
Metaphysical Considerations: What is Real?
To establish a worthy educational goal, one must ask and answer the question, What is real? Educator and Author George Knight tells us, “The most fundamental and inescapable observation facing every individual is the reality and mystery of personal existence in a complex environment” (Knight 171, 2006). It is impossible, even pointless, to deny one’s own existence and the environment in which one exists. It is from the foundation of self-existence that a rational being can determine other realities.
While personal existence is the most fundamental reality that one can know, God’s existence is the most essential reality. Although necessary, many still question it. Many logical arguments endeavor to address such doubt. One of these, the cosmological argument, suggests, “[E]very known thing in the universe has a cause. Therefore, it reasons, the universe itself must have a cause, and the cause of such a great universe can only be God” (Grudem 143, 2000). In addition to the cosmological argument, the teleological argument proposes that an intelligent designer (God) is necessary because the universe evidences “harmony, order, and design” (Grudem 143, 2000).
As shown in these two arguments, the reality of God can be justified logically and philosophically. However, God’s existence remains primarily a matter of faith. While some believe without requiring substantiation, others wrongfully hold that empirical evidence determines reality. Whether accepted by the individual or not, God is the only eternal reality. All that exist, including humanity, does so because God brought it into existence and continues to sustain its existence. Because both God and humanity exist as realities, education must address them as such.
Epistemological Considerations: What is True?
It is within a Christian worldview that one finds the most convincing truths pertaining to the reality of God and humanity. Francis Schaeffer was quoted as having said, “Christianity is not merely religious truth, it is total truth—truth about the whole of reality” (Pearcey 2005, 18). Schaeffer is correct in his assertion.
Philosopher Arthur Holmes credits the title of his book All Truth is God’s Truth to the “early church” (Holmes 8, 1977). It is possible that Holmes was referring, at least in part, to the philosophical work of Thomas Aquinas. Aquinas captures the same sentiment with these words: “All that is true, by whomsoever it has been said has its origin in the Spirit” (Aquinas, saint_thomas_aquinas.html). Neither Aquinas nor Holmes are suggesting that all things are true, quite the contrary. Many ideas claim truthfulness when in fact they are not. What Aquinas and Holmes are suggesting is that all actual truth originates from and exists in God alone. There is no distinction between such truths as those found in empirical science, philosophy, and the revealed truth of God, if indeed one understands each of them properly. This position strongly suggests that anything proposed to be true is suspect, if it does not align itself with God’s revealed truth.
Because all truth is God’s truth, truth itself is not relative. Truth exists in the very nature of God and because God’s nature does not change, truth does not change. The author of Psalm 117:2 says, “His lovingkindness is great toward us and the truth of the LORD is everlasting.”
Not only does all truth belong to God, but all truth finds its source in Him as well. Not having truth innate in human nature, Humanity can only know truth as God chooses to reveal it. Apart from God’s revelation, no one can even begin to see or understand truth and yet, in his goodness, God has chosen to communicate truth to humanity.
All of creation serves to reveal the reality and the truth of God’s existence. “For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made…” (Romans 1:20). This general revelation is capable of communicating the certainty of God’s existence and much about his character, but it is in every respect an incomplete picture of God’s truth.
A more complete picture of truth is in God’s written word, the Bible. Supporting this idea, the psalmist says, “The sum of Your word is truth” (Psalms 119:160). Agreeing with the psalmist, the apostle John says, “If you continue in My word …you will know the truth” (John 8:31-32). Indeed if we desire to know truth, we must continue to study God’s word. Concerning the Bible, Evangelist Billy Graham says, “No other book can touch its profound wisdom, its poetic beauty, or the accuracy of its history and prophecy….The Bible embodies all the knowledge man needs to fill the longing of his soul and solve all his problems” (Graham 26, 1953).
As Graham suggests, the Bible is not only a source of truth and knowledge but it is the definitive source. As such, it is important to see the Bible as inerrant. In his book Scripture, Robert Saucy defines inerrancy as “truthfulness” (Saucy 156, 2001). Saucy quotes David Dockery with a longer definition. “The Bible (in its original writings) properly interpreted in light of which culture and communication means had developed by the time of its composition will be completely true (and therefore not false) in all that it affirms, to the degree of precision intended by the author, in all matters relating to God and his creation” (Saucy 156, 2001).
Saucy reminds us of the fact that “believing in inerrancy does not guarantee that a person will interpret the Bible accurately” (Saucy 158, 2001). Scripture is clear that God must assist us with our understanding of His truth. Writing about the work of the Holy Spirit, the apostle Paul says, “[A] natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised” (1 Cor 2:14).
Another source of knowledge is through reason. The book of Genesis tells us that God made Adam and subsequently all of humanity in His image (Gen 1:27). It is because of this that humanity is capable of reason. While it is reasonable that God exists, reason alone cannot be trusted to reveal absolute truth. However, human reason, when illumined by the Holy Spirit and coupled with the revelation of God’s word, is a powerful source of truth.
Axiological Considerations: What is of Value?
Given earlier considerations, that God is real and that the primary source of truth is the His revealed word, what can we know to be of value? The answer is God himself. All other things are valued based on the amount of which they reflect the nature and being of God. As such, the more something reflects or is able to reflect the nature and being of God the greater its value.
Biblical, Theological, and Philosophical Underpinnings
If, through revelation, authority, reason, intuition, and sensory observation, we can know valuable truth, what can we know to be true and valuable about God and humanity? The greatest truth about God and the greatest value to humanity is Jesus Christ. Through Jesus, humanity can know God. Jesus said, “If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him” (John 14:6-7). This passage, as the revealed and authoritative truth of God, tells us that to know Jesus is to know God. It is essential to point out that it is not only possible to know God through Jesus, it is necessary. Jesus said, “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6).
Why is it valuable and even necessary for humanity to know God through Jesus? This is revealed in the nature of the learner.
The Nature of the Learner
Scripture alone provides a clear understanding of the learner’s nature. Genesis 1:27 says, “God created man in His own image, in the image of God He created him; male and female He created them” (Gen 1:27). God made humanity in His image; therefore, all learners have great value. They reflect, in some limited capacity, the image of God.
Made in God’s image not only makes the learners valuable, it makes them relational as well. God’s very nature is relational. God exists as three distinct persons who share the same nature or essence. Passages like Matthew 28 mention all three of the Godhead together: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit” (Matt 28:19). Unlike God, who is without need, humanity has great need for intimate and interpersonal relationships.
Human nature is also corrupt. Genesis 3 records the first sin and thus humanity’s separation from God. God is holy and does not allow sin into His presence. Every subsequent generation bears within its nature the result of that corruption, which separates each one from God.
Humanity sins by choice as well. “Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned…” (Romans 5:12). The writer of Ecclesiastes tells us “God made men upright, but they have sought out many devices” (Eccl 7:29). Then it is again confirmed in Romans 3:23, “for all have sinned and fall short of the glory of God” (Rom 3:23).
All of humanity is, or has been, separated from a relationship with God. In this corrupted state, humanity will not seek to know God’s truth. It is only through the work of the Holy Spirit that people become aware of their sinfulness and enabled to know the truth of God. Scripture says, “[A] natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised” (1 Cor 2:14). As a result, learners who are not believers cannot be expected to understand the fullness of truth. In fact, in this fallen state, they are most likely to discard “spiritual” truths as irrational.
Regardless of their spiritual status, all people are quite impressionable. From children to adults, others influence us, sometimes for better but often for worse. Understanding this, should lead one to be very careful about their exchange of influence with others. Intentionality is the key to controlling one’s influence on other people. It is also the way to protect oneself from the influence of others. Intentionality is an essential, even definitive, component of education.
As discussed before, learners are also rational. Although incapable of comprehending the full knowledge of God, humanity is capable of extensive and accurate logical reasoning with the help of the Holy Spirit. The ability to reason allows humanity to be culpable for decisions. Proverbs 3:5 reminds us, “Trust in the LORD with all your heart and do not lean on your own understanding” (Prov 3:5). Each learner will eventually have to account for his or her own thoughts and actions. “The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. For God will bring every act to judgment, everything which is hidden, whether it is good or evil” (Eccl 12:13-14). Logic suggests that one should seek to know the standard by which he or she will be judged. This standard, as mentioned before and worthy enough to be mentioned again, is Jesus Christ.
All of humanity has an innate thirst for God, an emptiness that can only be filled by God himself. Many seek endlessly for a solution to their emptiness and their appetites, while all the time refusing to accept the sole resolution that only God Himself provides. While traces of God’s image is in all of humanity, apart from a relationship with Him through Christ no one can be completely lovely, good, responsible, rational, or righteous.
The Role of the Learner
The learner has complete and utter responsibility over his or her own education. While others have various responsibilities related to the educational process, they never excuse the learner from responsibilities over his or her own actions, thoughts and words.
A learner’s ultimate responsibility is to seek to know God in truth. God’s word commands it, “Seek the LORD and His strength; Seek His face continually” (1 Chron 16:11). Scripture also reveals, “[T]here is none who seeks for God” (Romans 3:11b). It is the learner’s responsibility to apply truth in a way that is life changing. In other words, the learner has the responsibility of aligning his or her thoughts, words, and deeds with the revealed truth of God.
While learners should seek God first, they should also seek out people to whom they can subject themselves to in order to learn more truth. The learner has total responsibility in judging all proposed “truth” to see if it is, in fact, God’s truth. Paul tells Timothy to “[b]e diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (2 Tim 2:15).
The Role of the Teacher
The primary role of a teacher is to be a maturing disciple of Christ. It is impossible for one to teach the truths of God without knowing them for one’s self. It is the teacher’s responsibility to be an example of Christ likeness.
A teacher should encourage each learner by seeking to reveal each learner’s own God-given purpose and value. While it may be difficult to see God’s image in some people, teachers should be intentionally optimistic in their judgment of others, especially their learners.
An often overlooked, yet critical, issue is the fact that teachers serve under the parent’s authority. Parents are the primary sources of authority for their children. In most cases, the teacher’s authority exists because of the parent’s selection or endorsement of the teacher.
The teacher should be focused primarily on the spiritual development of each learner and as such, sensitive to the leading of the Holy Spirit in relating to the learners. While not every educational scenario is spiritual in nature, teachers should never discount the spiritual well being of their students. Likewise, addressing a learner’s physical, mental, emotional needs can contribute considerably to a teacher’s ability to meet his or her student’s spiritual needs.
All people are simultaneously and unavoidably teachers and learners. While this may sound more like passive learning than it does education, it remains relevant. Knowing that one is, at all times, both a teacher and a learner, suggests that one’s intentions should play a greater role in all of one’s relationships. With this in mind, teachers should be aware of and function within their own spiritual gifts. Likewise, one should assume the formal responsibilities of teaching only to the extent that God has called them.
While teachers are not responsible for the education of the learner, they are responsible to present the information in the most effective way. While holding to God’s truth in their content, teachers should never feel restricted to a single method or means of teaching.
The Educational Aim
Education should focus on what is real, what is true, and what is of the most value. The philosophical foundations provided earlier reveal that the greatest value is for humanity to know God fully. Since this is true, the primary aim of education is for both teachers and learners to know God fully. Knowing God fully leads us to serve Him faithfully. Matthew 28 provides a clear outline for the educational process. “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (Matt 28:19-20). Our primary educational goal is to seek to know God for ourselves and to lead others to know God through His revealed word and to respond to that truth with obedience. The key here is that we should seek to be a part of what the Holy Spirit is doing in a learner’s life by allowing Him to work through us to lead others to a saving knowledge of Jesus Christ and then mature them in Christ so that they are able to lead others to the same saving faith.
Our aim, as teachers, should be the same as that of the apostle Paul. “For God is my witness, how I long for you all with the affection of Christ Jesus. And this I pray, that your love may abound still more and more in real knowledge and all discernment, so that you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ; having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God” (Phil 1:8-11).
The Preferred Methods
One of the key words in education is intentional. Without intentionality, little occurs and much of what does occur is actually detrimental to our educational goal rather than beneficial.
Education should not be limited to a traditional classroom. There is no place and no time that are not appropriate for education. “You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up” (Deut 6:7). This idea does not promote passive learning but seeks to expand intentional education into every place and time.
What works best for each learner should determine the appropriate teaching method. This does not advocate that education center on humanity in general or even the specific learner, but that the method, if not dictated through scripture, should be that which is most effective in communicating this truth.
True life-changing education does not take place en masse. While it is possible and sometimes profitable to expose large groups of people to ideas and principles at once, the greatest level of education takes place on a smaller scale. As Christ chose twelve men to pour His life into, we too should choose a manageable number of people in whom we can invest ourselves. Closed small groups foster true communication and intimacy. The word “closed” suggests that the small group is not transitory. This allows for the learners and the teachers to build a level of trust that is much more difficult in larger open groups. Trust facilitates the learning process.
The Curriculum
In determining educational curricula, what is studied is somewhat less important than how it is studied. As stated previously, the Bible is the primary source for all knowledge. It should be the cornerstone of any curricula in virtually any educational scenario. The Bible is effective both as a textbook and as a standard by which one should judge all other curricula.
While of great value, the study and memorization of scripture alone does not serve as complete curriculum. Application is just as critical. “If all we give them is a ‘heart’ religion, it will not be strong enough to counter the lure of attractive but dangerous ideas. Young believers also need a “brain” religion—training in worldview and apologetics—to them to analyze and critique the competing worldviews they will encounter when they leave home” (Pearcey 2005, 19).
Many in the area of science wrongfully discount the idea of revelation and claim that empirical observations are the only source of knowledge. While disagreeing with this idea of knowledge, one can study the sciences with confidence that, as said before, all truth is God’s truth. Empirical evidence, if properly understood, will only reinforce the truths of scripture. It is in the study of science that many secular minds first encounter a glimpse of the truth of God’s existence.
Studies in subjects such as history, art, literature, languages, and physical education all play a role in education. One can find a proper balance and perspective of each, as mentioned before, when judged against the truths of scripture. Such studies also provide the learner with a broad base of knowledge on which he or she can build a better understanding of all God’s work.
Practical Implications and Connection to Biblical Worldview
A successful educational philosophy seeks to obtain and communicate what is real, true, and of value. God is the ultimate reality, His word is true, and His Son, Jesus Christ, is of the greatest value. Education that does not contribute to this essential understanding is ultimately futile.
Another key idea, often missed, is that all people have a simultaneous responsibility to be both a teacher and a learner. One should continuously seek to influence others towards the goal of knowing God as well as continuously submit oneself to authority that God has placed in one’s life. It is within these relationships that God, as a relational being, reveals himself more fully to us. While most relationships are voluntary and informal, that does not suggest that they cannot be educational in the truest sense of the word, if those involved are intentional with their efforts to teach and to learn.
The primary relationship that encompasses the idea of education is that of a parent and child. Parents have the God-given responsibility of educating their children, which they cannot relinquish. Parents have the greatest exposure and influence over their children. Because the parents have the primary responsibility over their children’s education, all educational programs provided by schools or churches should seek to establish their own authority by reinforcing parental authority not by subverting it. Such programs should seek to equip and encourage parents to teach and lead their children in such a way that the parents will become the central figures in their children coming to know God. As such, to educate an individual one must educate the family as a whole. One should also utilize the family to propagate the education. The church is as guilty as any other institution when it comes to separating the family. While age appropriate classes provide targeted lessons based on the ages, regular intergenerational activities can encourage interaction and increased communication between parents and children.
In addition to integrating spiritual education back into the family, society as a whole should see more activity that is spiritual. The church should seize opportunities to take the truth of God’s word back into the community. Rather than forcing the community to come to church to hear the truth. Christians should use existing cultural events as intentional platforms in which they can influence others. Bringing the gospel of Christ into public settings such as sporting events, civic clubs, school boards, and even the workplace will provide more frequent and more prevalent opportunities for many to come to know God.
In addition to being socially disengaged, our churches are theologically detached as well. The typical church member is not a theologian in the traditional sense, however each should be an expert on the essentials of their own salvation, and they should be equipped and enabled through discipleship to share that understanding with others.
The truth of scripture is the foundation of a solid education, but understanding total truth requires one to seek all of God’s revelation, not just that of scripture. Christianity is a reasonable faith and it can be trusted that all revealed truth in any subject is of great value.
Education is systematic and intentional, but it is also personal. Teachers and students must realize that every person contends with his or her own fallen spirit and will sometimes make significant mistakes. While this makes trusting relationships difficult, it is essential that one build long-term relationships based on accountability and trust. While one can expect trust to be broken, one should still risk vulnerability to foster valuable relationships and education.
Conclusion
Timothy offers a strong summary of education: “You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned them, and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus. All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim 3:14-17).
An educational philosophy should be a process much like education itself; ever changing and yet rooted in an absolute and unchanging standard. God alone is unchanging and therefore the only possible foundation for an education that is of value. It is in knowing God that we have achieved the most desired goal.
REFERENCE LIST
Anthony, Michael J. and Warren S. Benson. 2003. Exploring the History and Philosophy of Christian Education: Principles for the 21st Century. Grand Rapids: Kregel Publications.
Aquinas, Thomas. Retrieved 12 November 2006 from http://www.brainyquote.com/quotes/authors/s/saint_thomas_aquinas.html.
Evans, C. Stephen. 1985. Philosophy of Religion: Thinking about Faith. Downers Grove, IL: Inter-Varsity Press.
Frame, John M. 2002. The Doctrine of God. Phillipsburg, NJ: P&R Publishing.
Graham, Billy. 1953. Peace with God. Garden City, NY: Doubleday.
Grudem, Wayne. 1994. Systematic Theology. Leicester, England: Inter-Varsity Press.
Hasker, William. 1983. Metaphysics: Constructing a World View. Downers Grove, IL: Inter-Varsity Press.
Holmes, Arthur. 1977. All Truth is God’s Truth. Grand Rapids: Eerdmans.
Knight, George R. 2006. Philosophy & Education: An Introduction in Christian Perspective. Berrien Springs, MI: Andrews University Press.
Pearcey, Nancy R. 2005. Total Truth: Liberating Christianity from Its Cultural Captivity. Wheaton, IL: Crossway Books.
Saucy, Robert. 2001. Scripture: Its Power, Authority, and Relevance. Nashville: Word Publishing.
Sproul, R.C. 2003. Defending your Faith: An Introduction to Apologetics. Wheaton, IL: Crossway Books.
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