better christian education

8/8/2019 Better Christian Education

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PLAN FOR CHRISTIANEDUCATIONSUNDAY SCHOOLS IN THE DIOCESE OF

SIALKOT CHURCH OF PAKISTAN

1997

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A PLAN FOR BETTER CHRISTIAN EDUCATION THROUGH THE

SUNDAY SCHOOLS IN THE DIOCESE OF SIALKOT,

CHURCH OF PAKISTAN

BY

EMMANUEL BAHADUR

A dissertation submitted in partial fulfillment of the requirements for the Degree of

Master of Theology

In Ministry Department of Christian Ethics and Practical Theology

New College, Faculty of Divinity

University of Edinburgh

September, 1997

Supervisor

Dr. J. Ian H. McDonald.


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ACHNOWLEDGEMENTS

I thank the almighty God for his grace, which enables me to complete my studies in the

University of Edinburgh. My thanks to all my prayer supporters in Pakistan, at Wardie ParishChurch and elsewhere who kept on praying for me, this was a source of encouragement for me.

I am grateful to the Rt.Rev.Samuel Paraiz, the Bishop of Sialkot for granting me one years study

leave and his constant love and care for my family while I was engaged in my studies.

I am grateful to the Rev. Prof. Arthur James, principal, Gujranwala Theological Seminary, and

my colleagues at the seminary for their prayer and moral support.

My thanks to Church of Scotland, World Mission Board for the provision of scholarship and for

the comfortable accommodation. I am also grateful to my flat mates, Rev.Wilson. Emmanuel

Ashigie and Rev. Jacob J. Ponniah for their fellowship which provided me with a sense of

homely atmosphere.

I am grateful to my Course Supervisor, Dr. David Lyall for his constant guidance and

encouragement. I am especially grateful to Dr. J.I.H. McDonald for guiding my research and

providing encouragement. His deep insight on Christian education and his practical approach

were my guiding light of my research.

I am also grateful to my placement supervisors, Rev.Brian C. Hilsley, minister of Church of

Scotland, Wardie Parish Church, and Rev. T. Stewart Mcgregor, Chaplain, Royal Infirmary,Edinburgh, for prayers and encouragement.

I owe much to my mother in law, Nasim Wazir; my beloved wife, Saiqa Lall and my Children

Aleem, Umbreen, and Accad for their affection, sacrifice, and prayers without which this

research would not have been possible.


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TABLE OF CONTENTS

ACKNOWLEDGEMENTS

INTRODUCATION

CHAPTER ONE: THE IMMEDIATE NEED FOR A SYSTEMATIC CHRISTIAN EDUCATIO IN PAKISTAN

A. THE STATUS OF MINORITIES IN PAKISTAN AND THE ONSLAUGHT OF ISLAMISATIONB. THE INFLUENCE OF SOCIAL CUSTOMSC. POLITICAL DISERIMINATIOND. PRESURE OF ISLAMIC EDUCATION SYSTEME. LACK OF RELIGIOUS ATMOSPHERE IN CHRISTIAN HOMESF. LETHARGY OG THE CHURCH

CHAPTER TWO: THE AIMS AND OBJECTIVES OF CHRISTIAN EDUCATION

A. IDENTITY OF Gods peopleB. Gods people in ChristC. John chrysostumD. Horace bushnells viewE. John westerhoffTHE IMPORTANCE OF CHRISTIAN EDUCATION IN PAKISTAN

1. CHRISTIAN NURTURE OF CHILDREN2. FELLOWSHIP OF CHURCH3. UNDERSTANDING OF THE FAIRTH4. DISCIPLESHIP

CHAPTER THREE: THE CONTENT OF THE CURRICULUM

A. CATECHISMB. BIBLE STORIES

CHAPTER FOUR: SUNDAY SCHOOL TEACHERS AND TEACHING METHODS.

SUNDAY SCHOOL TEACHERS: THEIR CALL

TEACHERS ATTITUDE TOWARDS CHILDREN


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TEACHERS RESPONSIBILITY

SUNDAY SCHOOL TEACHERS TRAINING

THE METHODS OF TEACHING IN THE SUNDAY SCHOOL

WORSHIP

SINGING

BIBLE STORIES

CONCULSION

BIBLOGRAPHY


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INTRODUCATION

Christian Education is one of the most important areas of the Churchs ministry. It is the

responsibility of every Christian home and Church to bring up the young in the love, knowledge

and care of the Lord. As a plant without water, light and air can die, so a childs faith without

Christian education can also be in danger. Christian education cannot be practiced without the

help of a systematic curriculum with will cover different aspects of Christian faith and practice.

This research focuses on the need for a viable plan for Christian education in the diocese of

Sialkot, church of Pakistan. Christian education deserves a special importance in the social,

political and religious climate of the Islamic Republic of Pakistan. Here, the Church exists in an

unfriendly environment. The Church has to reckon with the active religious propaganda and

legislation of Islam. Children grow up in an environment where their faith and religious outlookare constantly put to test.

There the church in Pakistan has to develop an effective and selective scheme for Christian

children who will enable the children and young people to be rooted in the life of the church,

and quip them to lead an exemplary Christian life in the larger society.

So, today, the Church I Pakistan is challenged to take up Christian education as one of its

priorities. A comprehensive and relevant curriculum, well organized Sunday school, and

properly trained Sunday school teachers are primary needs to make Christian education and

effective tool for Christian ministry. Ministers and Parish committees as well as parents andchildren have to be encouraged to make Christian education program in all parishes.

This research looks at different aspects of Christian education program to be implemented in

the Sialkot Diocese, church of Pakistan.

The first chapter enumerates a need for Christian education in a context of Muslim culture and

identifies the factor concerning our children.

The second Chapter discusses the aim and objectives of Christian education, drawing from a

brief summary of history of Christian education, looking at the Christian nurture, fellowship ofthe Church, understanding of the faith, and discipleship.

The third chapter discusses critically the content of the curriculum in our present situation

through catechism, Bible stories and considers possible changes and improvements.

The fourth Chapter discusses the call, duties, and training of Sunday school teachers. It also

discusses the existing methods of teaching in the Sunday school and suggests improvements.


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CHAPTER ONE:

THE IMMEDIATE NEED FOR A SYSTEMATIC CHRISTIN EDUCATION IN PAKISTAN

The chapter discusses the need for an efficient program of Christian education in the face of

National Policy of Islamisation. In the Christian community, children and parents are finding

themselves helpless in the flood of religious propaganda. Only an enlightened Christian

community can resist such psychological and social pressure.

There are several factors that call for an urgent program of Christian education. These may be

summarized as follows:

A. The status of Minorities in Pakistan and the Onslaught of IslamisationPakistan got its independence on August 14, 1947, demanding that in the sub-continent Hindus

and Muslims cannot live together. After a long struggle the areas were Muslims were in the

majority were given a separate homeland. But, minorities like Sikhs, Christians and even Hindus

in Pakistan continued to stay wherever they were because this was their birth place.

Quaid-e-Azam Mohammed Ali Jinnah, the Founder of Pakistan was quite certain that one of the

most urgent and important tasks that lay before him and his people would be the

establishment of communal harmony and mutual trust. Pakistan was to be one nation, to which

all citizens might be proud to owe loyalty. Mr. Jinnah in his speech said Now, I think we should

keep that in front of us as our ideal and you will find that in the course of time Hindus would

cease to be Hindus and Muslims would cease to be Muslims, not in a religious sense, because

that is personal faith of each individual, but in the political sense as citizens of the state. 1

Keith Callard, Commenting on Jinnahs speech says;

Mr. Jinnahs words have been repeated on numerous occasions. But it must be

remembered that they were delivered to the first session of the constituent Assembly, four

days before Independence, at a time when Sind and Punjab depended heavily upon non-

Muslims for commercial and Technical services and before pain and death had left their

deepest scars.2

But Contrary to Callard, Mr. Jinnahs speech it is very clear that this was his pledge with the

minorities that they would be given a freedom of religious observances in their homeland and

their religious and political rights would be safeguarded .


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The Pakistan Resolution 1948, followed by the Constitution in 1956, 1962 and 1973 all say that

the minorities would have the freedom to speak, worship and even propagate their religion.

The 1973 constitution was passed with the majority of the house. All opposition parties also

favored the Constitution. This happened in Bhuttos time.

Quotations from the Constitution which show the religious freedom of every citizen regardless

their faith and denomination are given below;

Article 20 Subject to Law Public Order and Morality,

(a) Every citizen shall have the right to profess, practice and propagate his religion;(b)Every religious denomination shall have the right to establish, maintain and manage its

religious institutions.

Article 22 (1) No person attending any educational institution shall be required to receive

instruction to take part in any religious ceremony, or attend religious worship , If suchinstruction, ceremony or worship relates to a religion other than his own.

But, with the fall of Bhutto on 5th

July 1977, Islamic forces have been working very actively for

the Islamisation of all facets of life. This has brought many changes in the country. Islamic

Banking system, The strict observance of the month of Ramadan, implementation of Shariat

Bill, the Islamisation of School Curriculum, Aazan- A call to Namaz (prayer) on television and

Blasphemy Act are all the main features.

All these reforms are good for the devout Muslim or Muslim Community (Ummah) at large but

are influencing other religions in the country- Christianity among them.

In Islam, Namaz is the Muslim Prayer ritual involving different Physical Postures, More over a

Muslim says hid prayer five times a day with all his postures with a covered head. In Christianity

prayer and worship need not be based o rituals. It is an attitude and Communion with God. So

when Pakistani Christian children see a Muslim Namazi ( the one who says his prayers) saying

this Namaz with different Postures everyday on the television and elsewhere they ay begin to

think that Christian Prayer is not that right way of worship. The disciplined life of a Namazi can

influence the children of nominal Christians who have no regular personal devotions or family

prayer.


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B.THE INFLUENCE OF Social Customs.Islamic customs have their strengths and weaknesses. For example the practice of

divorce OR polygamy. It can either break a family unit or cause tension in the family.

Although the Church discourages divorce, there are divorces among Christians.

Muslims terminology for example INSHA ALLAH (God willing), MASHA ALLAH (it is

Gods will), or ASLAMUALUIKUM (peace be with you) are not being owned or used by

Christians. Whereas the term INSHA ALLAH IS THE SAME AS IT IS SUGGESTED BY St.

James (14; 13) which says if the Lord is willing. The way Muslims greet in Arabic carries

the same meaning which Jesus used saying, Peace be upon you (John20:19).

Regarding the Muslim way of Greetings- ASLAMULAIKUM, there is a Hadith (the body of

tradition about Mohammed, supplementary to Koran), in Islam, the Prophet advised his

followers not to greet each other like a gentile, who would say good morning or good

evening but should greet like Jews or Christians, who say Peace be with you .Among

Christians children there is a confusion about relative merits of these social customs. For

example, they cannot decide how to greet their Muslim teachers whether to greet in a

western way or in a Pakistani Christian way which is Salam Ji. (Salam means Peace and Ji

is a word for respect) which would not be acceptable to the teacher. If the children

know the meaning and origin of these terms then they could use them and not feel

embarrassed.

Feudal system is in existence in Pakistan. In rural areas Christians are either bond

servants or field laborers. In urban areas Christians earn their living as factory laborers,

teachers, nurses, doctors or high officials [which are very few] but people living in the

slums (Shanty town) of urban areas are mostly sanitation workers. They are poor and

face Muslim prejudices. Illiteracy in these areas is very high, so the Churches through

the Sunday school or church School has to task of encouraging them that they are Gods

people, Gods household and that they have to play an active role in the Community and

Society.


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C. POLITICAL DISCRIMINATION.

In Islam state and religion have tight regulations. Islamic laws differ from one Muslimcountry to another because of differences in their schools of thought but in all these

countries minorities are usually treated as second class citizens.

Minorities in Pakistan elect their MNA [Member of National Assembly] & MPA [Member

of Parliament] on the basis of separate electorate system and hence have been deprived

of the mainline Politics.

With the resurgence of Islam, Blasphemy Act has always been like a sword of Damocles

over the minorities head. The Blasphemy Law in Pakistan has been a matter of concern

for minority community, especially Christians living in Pakistan. The Law categorically

states:

295-C use of derogatory remarks etc. in respect of the Holy Prophet:

Whoever by words, either spoken or written, or by visible representations or by

imputation, innuendo or insinuation directly or indirectly, defiles the sacred name of the

Holy Prophet [Peace be upon him ], shall be punished with death or imprisonment for

life and shall also be liable to fine. In Pakistan there have been killings of Christians like

Naimat Ahmar,Tahir Iqbal, Mansoor Masih, Bunto Bibi and others under the excuse of

Blasphemy Law. Although the fundamentalists and extremists are misusing the Law but

contrary to them there have been Muslims in Pakistan who have raised their voices

against this Law especially when two years ago Salamat Masih a Christian boy of 14

years was sentenced to death for Blasphemy in Lahore but was acquitted on appeal.

Condemning the decision, which was then taken by the Court to his death sentence, the

Aman Committee, a citizen action forum of Pakistani Muslim against intolerance and

bigotry released a statement saying:

.The decision not only sets another bad precedence in favor of the forces of bigotry

and terror in this country but it is in violation of the Constitution of Pakistan, the

Pakistan Panel Code and in contravention of the Punjab Youthful Offenders Ordinance

all of which forbid the death sentence to a minor. This is also in violation of the

convention of the rights of the child to which Pakistan is a signatory.. If anything this

judgment has shown once and for all the Blasphemy Laws must go. We, the Aman

Committee, thus demand the outright repeal of the Blasphemy Laws. These Laws are

against the Spirit of Islam and Shariah itself has no place for such violation of justice.


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Although there may be more Muslims against violence and intolerance. Moreover, the

international media has also condemned to misuse of the Law but the Fundamentalists

are still misusing it. The recent persecution on 13 Feb. 1997 is one example of their

atrocity. So, the minorities- Christian community though has the right to speech but is

afraid because of the incidents which have happened previously. So, Christian childrenare condemned to only listen or memorize what is being taught in school about Islam

and other religious- Christianity. They take care not have debates with other Muslim

classmates or teachers.

D.Pressure of Islamic Education System.Generally speaking education system in Pakistan is divided into two channels. Privateschools following European system and Government (state) schools following Urdu

medium system. In rural areas children in state school mostly sit on the ground and

classes are held in the open air because there are not enough rooms in the school.

Teachers are often untrained. Usually two or three teachers teach all five classes. Each

class can sometimes have more than sixty pupils. Senior students are often asked to

help in teaching junior classes.

Teaching is mostly done from top to bottom and children have to memorize the lessons

and learn them by heart. Since his resurgence of Islam in Pakistan, schools have becomea channel of Islamization.

G.H Jansen, a journalist writing on the role of militant Islam argues that:

For Islam the real field of struggle is the classroom. Having regained lands and freedom,

the Muslim people are now faced with the task of reclaiming brain and soul from foreign

influence. This is to the accomplished by switching to the national language as medium

of instruction and by Islamiyat, deeniyat and Quran.

It is not only Islmiyat (Islamic religious studies) which is being taught in schools. Itbecomes even worse when Christian students have to study misrepresentations of

Christianity taught from the Islamic point of view.

Once a Muslim MPA spoke to the congregational meeting at Lala Musa. Following the

meeting, the congregation brought to his notice a text book which was being taught to

class three which carried a misunderstanding about Christian belief, that Christians


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believe in three Gods and they are KAAFAR (not having monotheistic view, Muslims

believe that it is a sin against God).

Christian children who lack proper Christian nurture from the family or the Church are

confused and many tend to believe what they are being taught at school by theirteachers.

R.F Tebbe who was a professor at Forman Christian College, Lahore, while commenting

on this situation writes that: A Committee of one Churchs Parish found text book

material contained misrepresentations and misunderstandings of the Christian faith

when the latter was alluded to. Such things only produce confusion for the young and

not yet mature mind functioning mainly in a rote memorization learning pattern.

The Christian children in Pakistan are in the same situation as the early Church children

were. William Barclay while commenting on the school system of the early Church says:

They were educated in the ordinary and normal Secular Schools. Let us recall the

curriculum of any Greek or Roman School. Its curriculum was the Poets and especially

Homer. These Poets and especially Homer told of the Gods, of their loves and wars and

hates and exploits- a strange curriculum indeed for a Christian child. The whole

organization was tied to heathen religion.. The school spent most of its time learning

about the Gods and yet it was to these schools that Christian children went.

Here, we may ask how did the early Church deal with this problem? How did the Church

provide a Christian education for their children? Barclays argues:

The New Testament lays down no kind of curriculum of Training for the child.

The

New Testament knows nothing about religious education and nothing about

School: for the New Testament is certain that the only training which really

Matters is given within the home and that there are no teachers so effective

For good or evil as parents are.

From Barclays statement we assume that though children were studding Paganism at

school they were getting their Christian nurturing at home.

In the New Testament it was not only the home that was a centre of Christian nurture

for children. Apostles and the Christian community were also actively involved in this


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ministry Jesus said let the children come to me and do not hinder them, for the

Kingdom of Heaven belongs to such as these (Matthew 19:14) and at another occasion

he told to Peter Feed my lambs (John 21:15).

In the book of Acts (12:13) a girl names Rhoda is present with the Praying Church.Apostle Paul also included children when he wrote a letter to the church at..

So, the present Church should make a note of this and uphold the program of Christian

education in Christian families and churches.

E.Lack of Religious Atmosphere in Christian Homes.Most of the Christian homes in Pakistan do not have a family devotion. M.A Qayyum

Daskawie, a research scholar at Christian Study Centre, Rawalpindi in Pakistan, while

observing the Pathetic Conditions of Pakistani Christian comments: First of all, I believe

there is very little or no religious education at home. The family altar has virtually

disappeared or has been dismantled. Parents are no longer praying for their children

and with their children; so how can we expect our children to pray for us?

Daskawie has rightly painted the picture of a Christian home without family altars. But

Tim Green, who is working with the open Theological Seminary, Pakistan has recently

prepared Sunday School Teachers Training Course (July 1997). He goes down to the root

cause of this problem and acknowledges the fact by saying that:often other things

make us so busy that we do not find tie to teach our children the bible. We have to earn

money, do the housework, and deal with guests. Somehow or other we make time for

such tasks but it is hard to find even ten minutes a day to teach our children from the

word of God.

What a pitiable condition it is! What are the reasons for this apathy? It is not only the

job but the love of television as well that keeps Christian parents away from family

altars. Parents love for television also encourages children to watch it for hours us how

to change this trend is a difficult question. Interested parents can purchase or borrow

Christian video films that are available in Christian stores. Another way is to state

literacy programs in rural areas and in slums. In this programme the Bible can be used as

a book to learn the language. Parents, adults and children can learn bible stories

through this programme. This has been proved successful in some areas. For example,


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Rev Dr. G.M Naman is running this programme in Narowal district and each year many

Christian students are being nurture in the Lord. Still another way to address this

problem is for congregation to be divided into different areas for weekly Bible study.

Member of the Kirk Session or some Lay Persons can lead this group.

F.Lethargy of the Church.Before the nationalization of our schools and colleges in 1972, our children were not only

attending Sunday school but Christian Mission Schools were also providing Christian education

to them. After nationalization Christian education programme through these education

institutions was banned. Sunday schools also suffered because Christian teachers who used to

take Bible classes in school or Sunday school were no longer mission employees [only few were

volunteers] and hence they were not keen to take this extra load.

From 1972 until 1977 when Nawas Sharif became Prime Minister, Sunday was no longer a

Public holiday, children had to go to school on Sundays. Mostly they Churches in Pakistan were

not interested to have Bible School on Friday. In the Diocese of Sialkot there were a few places

in urban areas where Church schools have been active. For example the Sunday Schools at

Hunter memorial Church, Sialkot, David Nagar, Sialkot, St. Andrew;s, Gujrat, Jalal Pur Jatlan,

Rajoke and few other places have been regularly providing Christian education to the children.

But in other congregations they lack of interest in Christian education continues to prevail.

Ministers/Pastors most come with their sermon which only speaks to mature Christians and the

Bible story for children in almost ignored. There is no Christians participation in the Churchworship and the Christian education programme for children through Sunday school in most of

the Churches does not exist.

Bu in some areas if a child goes to a Sunday school each week and spends a devotional time

with his parents, then it means that he/she is getting Christian education at the most four five

hours a week over against 168 hours in a week. So what influence can these few hours of

Christian education have on the children when most to his/her time is being spend either in

school where he has a hostile atmosphere or watching television for hours?

It is a fact that the onslaught of Islamisation and the influence of Islamic Culture are constantly

threatening the Christian witness and identify in Pakistan. Political discrimination and the

Islamic education system are creating an atmosphere of prejudice and confusion within the

Christian community especially for children. The lack of religious atmosphere in Christian

homes and the lethargy of the Church have also been root causes for the spiritual decline of the

children mostly in a religiously hostile society.


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Keeping in view of the context, the church and the Christian parents have to plan for better

Christian education through Sunday Schools. The bible says where there is no vision people

perish (Proverbs 19; 18). Therefore, the Church and the parents must have this vision and

must urgently launch an efficient Christian education programme so that the body of Christ

may be built up. Until we all reach unity in the faith and in the knowledge of the Son of God andbecome mature, attaining to the whole measure of the fullness of Christ. (Ephesians 4; 12-13)


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CHAPTER TWO: THE AIMS AND OBJECTIVE OF CHRISTIAN EDUCATION.

This chapter discusses the aims and objectives of Christian education but what is Christian

education? It is given in a faith confessing community causing an Identity in the communitys

life. It is Church based. The concise dictionary defines Education as educating, being

educated, systematic instruction... Development of character or mental power... The verb to

educate means to bring up (young people) to give intellectual or moral training to, to provide

schooling for 11

This definition is short of what Christian education is, as this is only a general description of the

term. The qualifier needs to be considered to provide a fuller definition because education and

Christian are related. Christian education means educating, bringing up someone according to

Christian systematic instruction. It is the development of Christian character and Identityaccording to Biblical principles. Christian education conveys as idea of educating, training and

bringing up a young person in a Christian way or in Christs way so that the recipient has

distinctiveness in their lives from the rest of the world.

Christian education has its roots in the lives of Gods people in the Old Testament and the New

Testament. It has a strong tradition in the history of the Church and in Pastoral Theology. First

the story of the development of Christian education will be presented and then the aims and

objectives of Christian education will be drawn upon out of it in order to have a plan for better

Christian education through the Sunday Schools in the Diocese of Sialkot, Church of Pakistan.

A.Identity of Gods People.There are many Hebrew words in the Old Testament that have to do with religious education.

They illustrate various concepts of the learning process of Gods people.

The Lutterworth Dictionary describes them as:

The word Yada, a form of which is found in Ezra 7:25 is translated know. To know in

the sense means an involvement in the life of the person. Various Hebrew words for teach

are: Yada (Micah 3:11), which carries the idea of pointing things out; Zahar (Exodus 18:20),

which communicates the need for admonishment or warning; Lamad (Deuteronomy 4:10),


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meaning literally to goad; Sana, meaning to teach diligently literally to sharpen or

pierce (Deuteronomy 6:7)12

It is important to note the meanings of different words that will tell us the aims and objectivesof religious education in the lives of Gods people, for example the Hebrew word Yara (to teach)

gives us an idea of pointing out things to the recipient (Micah 3:11) and the Hebrew word Sana,

gives us an idea that the educator has to teach it diligently [sharpen or pierce its listener]. This

idea puts an emphasis on the educator that the teaching has to be done carefully and

constantly [Deuteronomy 6:7]. It means to teach something to someone in order to have a

pierce, a hole in someones life. The teaching should be done in such a way that it should leave

a mark on the listener. It should have a hole [more literally] in the heart of the listener. A

circumcision of hearts of Gods people [Ezekiel 36:26]. So, the teaching should not only

teach/instruct, admonish and warn (Zahar) but should result in distinctive marks on the lives ofthe People of God.

It is clear from various texts [Deuteronomy 6; 4-7]; Exodus 12:24-27] that God is the originator

of religious education in the History of Israel. Gods intention was not only that the Israelites

should now Gods commandments but should have an identity and for that purpose they have

to pass it onto their children (Deuteronomy 6:6-7). This instruction and identity process was to

be passed on from generation to generation.

Merril C Tenney argues: The instruction was limited but it was thorough. Before the child went

to school at all he would have learned at home the Shema, or the Jewish Creed (Deuteronomy

6:4-9) 13 which says: Hear, O Israel

The Hebrew word Shema [in English , listen] in the bible has been used as an idiom and

conveys the idea of obedience, so it demanded not only the memorization of the Creed but the

obedience to the Commandments was also included..He said to them: take to heart all the

words I have solemnly declared to you this day so that you may command your children to obey

carefully all the words of this Law (Deuteronomy 32-46) the teaching had to be followed by

obedience or otherwise the instruction would lose its purpose. Apart from the Creed, The

early memories of Exodus and the fear of the Lord are to be retold in the presence of the

children (Exodus 10:2; 12:26-27).14


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The religious instruction of the children began at a very early age apparently soon after they

were weaned (Isaiah 28:9). There is a saying somewhat uncertain date in Pirke Aboth 5:27

which indicates a Jewish view of the importance of education in the life of a young one that a

child is ready to being in study of Scripture at five, the Mishna at ten, the Commandments at

thirteen, the Talmud at fifteen.15

From the foregoing arguments it may be assumed that form the age of weaning till the age of

fifteen, there was a systematic religious patter for there is a saying that the Jewish teaching

starts from the cradle and continues till the grave, but why it is so?

Because it is Gods will that his people have distinctiveness in their life.

It was not only parents but the priests were also involved in imparting religious education to

the children because apart from homes the festival ritual had to be carried out in thetabernacle and then later on in the temple. Therefore, the education of Hebrew children

included the priests as well as the parents. 16 And above all the Jewish Community was also

actively participating in this programme: The Jewish Community usually provided some sort of

instructions for children that they might learn to read the Torah, write and to do some

arithmetic.17

Jewish synagogue: Apart from home or temple, the Jewish Synagogue played a significant role

in the Jewish educational system. This institution grew up in response to the needs of Jews far

from their homeland, for a means of maintaining their culture and faith.18

It was first of all a place of assembly in all matters of interest to the Jewish Community. It also

served as a place of worship, but above all it was a place of study. The school was conducted

either in synagogue proper or in a room adjacent to it.

J Sidlaw Baxter says: It was here that the Law was publicly read, the explanations of it were

given, discourses delivered and the minds of the people stirred.19

So, by imparting religious education to the children and Jewish Community the Synagogue was

playing an important role to maintain the identity of Gods people.


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B. Gods People in Christ.

In the Old Testament God instructed his people to obey his commandments and pass it on to

their children? Gods intention was that his people should love and obey their God and have

distinctiveness in the course of their life. On the other hand, Gods people in Christ received a

more developed form of teaching, in a sermon, on the mount, Mathew 5-8, which could give

them a Christian identity.

Jesus throughout his ministry trained his disciples to follow his example. Acts 4:13 testifies that

when people saw Peter and Johns boldness and noted that they were untrained lay men,

they began to wonder, then recognized them as formal companions of Jesus.

Jesus expected marks of identity from the mature followers like Peter and John. He expected

Zacchaeus to exhibit the character of a follower of Jesus. He expected children also to be an

example of faith. Jesus attitude towards children shows that his intention was that right from

the persons childhood she/he should be brought to God. This idea has its root in Deuteronomy

6:4-9. Jesus endorsed this idea by saying; let the children come to me and do not hinder

them. Mathew 19:14. He further enlarged it and said who so ever receive one such child in

my name receives me. But if a man is a cause of stumbling to one of these little ones who havefaith in me, it would be better for him to have a mile stone hung around his neck and be

drowned in the depths of the sea. Mathew 18:5-6. This text clearly shows that Jesus was

expecting the little ones who had faith in him should not be lead to sin but be encouraged to

have distinctiveness in their lives. To achieve that purpose he charged his audience to accept

them. [Mathew 18:5], as you would accept Jesus and bring them up in such way that they may

not fall into sin. In other words, the nurture that the little ones receive must be the same as of

Samuel [1 Samuel 1:2; 3:1-10], John the Baptist [Luke 1:80] and of Jesus [Luke 2:40].

After his resurrection Jesus again shows his concern for children and asked Peter: Simon son of

John, do u truly love me? feed my lambs [John 21:15]. Then, before his ascension he gathered

together his disciples and said; all authority in heaven and on earth has been given to me

therefore and go and make disciples of all nations, baptizing them . And teaching them to

obey everything I have command you [Mathew 28:18-20].


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Jesus charges the apostles to make disciples. This process of discipleship involved teaching and

obedience. Tim Green argues; Jesus did not say, teach them everything I have commanded

you but rather teach them to obey everything I have commanded you so, the teaching had to

followed by obedience, only then could a person be a disciple and have the marks of Christ in

his/her life.

The early church took Jesus words seriously and Acts 242 says; They devoted themselves to

apostles teaching and to the fellowship, to the breaking of bread and to prayer. This text

clearly shows that the believers were being nurtured in a community life through teaching,

fellowship, breaking of bread and prayer.

J. Donald Butler, while writing his conclusion on the nurture in the early Church says;

There are two main forms of nurture in the early Church. The first was strictly within the life

and fellowship of the Church. Preparing people for baptism and for full membership in the

Christian fellowship. The second, a liberal or general education following baptism and entrance

into the full membership, sought to enable Christians more adequately to cope with the worlds

culture and their by it prepared a new generation of leaders for the Church.

According to Butler the later notion behind the Christian nurture was to enable the Church tocope with the worlds culture. In other words, they were being equipped to stand against a

difficult culture so that the culture might not influence them. The book of Acts show that the

early Church was more engaged in witnessing to the Lord Jesus and the paganism and its

culture which was in decline could not influence them. In the books of Acts, people remarked

about Paul and Silas that they have turned the rest of the world upside down why did it

happen? Because the Church was being engrafted [Romans 11:17] in the Lord through the seal

of baptism and Holy Spirit and also because it was getting Christian training and fellowship.

Apart from the community, the Christian home was another place of education, training and

nurturing especially for children [Ephesians 5:21, 6:9].

Forrester et al says: it is clear from Haustaflen in particular that the household community

considered having a particular role in Christian nurture. 22 Here, Christian ethos plays an

important part. The text clearly shows that certain duties are expected and inculcated at home.


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For example, children were expected to obey and honor their parents. The Christian

atmosphere of the family also imposed responsibilities on the parents. But it is clear that Paul

was writing to Christian parents and their children and says: Fathers must not goad their

children to resentment but bring them up in the discipline and instruction of the Lord.

[Ephesians 6:4]. While commenting on Christian formation in the culture of the Lord Forresteret al says:

Two key words are Nouthesia [discipline] and Paideia [upbringing] the former undoubtedly

carries overtones of warning but it also contains the notion of reminding. It suggests Christian

Paraenisis: the kind of instruction which reminds the Catechumen of his/her identity as a

Christian and warns against corruption of the world as well as commanding Christian virtue.

Forrester at el, continues to say that the word Paideia has a much wider connotation. It

denotes simply the rearing or upbringing of the child. It uses the phrase the nurture of the

Lord, which refers to training: education in the Christian way brings them up in the culture of

the Lord.

From the foregoing argument it is assumed that during the nurturing and training process, the

Christian parents have to warn their children about the corruption of the world by instructing

them to maintain the Christian identity and the distinctiveness of the character. And theparents have to see that the children are given the education in a Christian way, which is the

way of the Lord. So, Jesus and the early Church were emphasizing the fact that there should be

distinctiveness in the lives of the believers and for that purpose Christian education and

nurturing were given.

Commenting on the same text John A Allen says: the discipline and instruction are to be in the

spirit of Christs tender regard of children, as if Christ were the real agent and the parents

instruments.25


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C.John Chrysostum (early Church Father)John Chrysostum was one of the early Church fathers. He was also a famous preacher. The

Church, in his time either in Antioch or Constantinople was living in a Pagan culture.

M.L.W Laistner, writing an introduction on his homilies says: the Preacher recurs again and

again and at different periods of his life to the same broad topics. One of these is the education

or rather moral training, of the young; others are the dangers of riches and vanity ad their

resultant evils, the immorality of the times as shown in the circus and theatre, and the

prevalence of Pederasty. 26

In his homilies, he is trying to promote the ways about the upbringing of a child in a house and

community. It is assumed that his aim was that Christian children should have distinctive way of

living in a Pagan culture.

Chrysostum, in his general exhortation to parents argues against the ostentation and vain glory

of the culture, for example, the decoration of boys with clothes and gold and says:

The man-child has hastily been born. His father things of every means, not whereby he maydirect the childs life wisely but whereby he may adorn it and clothe it in fine raiment and

golden ornaments. Why dost thou this, O Man? Granted that thou dost thyself wear these, why

dost thou rear in this luxury thy son who is as yet still ignorant of this folly?... there is a need for

a strict tutor to direct the boy, no need for gold.

Chrysostums argument clearly shows that he loves to see distinctiveness in the lives of

Christian children that they may not be cared for a luxurious way but should be brought up

under a strict discipline.

It is not only that he laid down general exhortation but the religious principle as will and thus

argues: in our own day every man takes the greatest pain to train his boy in the arts and in


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literature and speech, but to exercise this childs soul in virtue, so that no man any longer pays

heed.

Chrysosums audiences were Christian parents. Although all were caring for their childrenssecular education, nobody was caring for the religious aspect of a childs life. It was a pitiable

and pathetic situation in the church.

To have a Christian identity Chrysostum continues to argue and says:if thou dost care for thy

son, show it thus, and in other ways too thou wild have they reward. Hearken to the words of

Paul, if they continue in faith and charity and holiness with sobriety (1 Timothy 2:13). Raise

up an athlete for Christ! And teach him tough he is living in the world to be reverent from his

earliest youth.

It is assumed from the foregoing and former arguments that Chrysostum was looking for a

Christian identity in this life of the Church so he was emphasizing the Christian nurturing of the

children mainly through parents.

D.Horace Bushnells ViewHorace Bushnell who is a man of great foresight and vision, is a forerunner of modern theorists

who recommended a socialization approach to Christian formation.

His book on Chrisian nurture is in reaction to the revivalism of his time. Thomas H Grome

argues that:

The attitude of the revivalists towards formation was that, because of the human depravity,

Children could not grow up as Christian but could only come to faith by being born again. It

was on this specific point says Grome that Bushnell began his criticism of the revival movement

and the whole conversion syndrome. From the beginning Bushnell was of the view that rather

than waiting for conversion at a later age, a child is to nurtured as a Christian from his or her

earliest years.


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The central point of Horace Bushnells work entitled Christian Nurture is his famous statement

regarding the upbringing of a child: That the child is to grow up as a Christian and never know

himself as being otherwise.

He further enlarges upon this by saying:

In other words, the aim, effort and expectation should be, not, as is commonly assumed that

the child is to grow up in sin to be converted after he comes to a mature age; but that he is to

open on the world as one that is spiritually renewed not remembering the time when he went

through a technical experience but seeming rather to have loved what is food from his earliest

years.

J Donald Butler argues that: By technical experience it is clear that he means conversion as the

revivalist conceived it. It is equally clear that Bushnell did believe in conversion but not

according to a particular form.

Bushnell argues that the child should not grow up in sin and the parents should provide him

Christian nurture from his Childhood. He even goes to the extent of saying that the nurture

should start from the time a child is conceived. He calls this Ante-Natal nurture. Bushnell

further enlarges this notion by saying that : The most important age of Christian nurture is the

point that which we have called age of impression, just that age in which the duties and cares of

a really Christian nurture are so commonly postponed, or assumed to have not yet arrived.

In the early training of a child which Bushnell calls he age of impression , the more is done or

lost by neglect of doing on a childs immortality, in the first three years of his life than in all his

years of discipline afterwards. So, he instructs the Christian parents regarding the early training

by arguing: Let every Christian fathers and mothers understand when their child is three years

old, that they have done more than half or all they will ever do for his character.

From this foregoing argument it is very important for the parents to nurture their


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Children in the first three years and the children should not be left to sin till conversion for no-

one knows when it would happen. The nurture process has to be continued in a context of

organism conception.

Luther A Weigle while writing an introduction on Bushnells Christian Nurture argues that :

The chief criticism now raised is that he expects too much of parents, who in these days at

least, have not the intellect, competence nor the religious devotion nor the available time to

carry out the programme.

Bushnells module of nurturing in the family is criticized because he expects too much from the

parents. The assumption is that the parents are Christian or religious like Hannah the mother of

Samuel. He also proposed the Church to give birth to Christians.

E.John WesterhoffJohn Westerhoff takes up the world of Christian education from where Bushnell left off and

develops it to a broader form. Although Bushnell emphasizes that Christian nurture should be

given from the early stage he also favors the interaction in the family. He proposes that the

Church should take up the programme. (Bushnell as mentioned earlier is called the forerunner

of socialization.) John Westerhoff

Continues to recommend the socialization/enculturation approach to religious

Education and is its leading spokesman today.

Contrary to Bushnell, in his word, will our children have faith he attacked the very foundation

on which Christian education was built as being inadequate. He says: Historically, Christian

education has vacillated between a concern for conversion and a concern for nurture. The

Church can no longer surrender to the illusion that child nurture, in and of itself, can or willrekindle the fire of Christian faith in persons or in the Church.

Westerhoff also attacked the Church Schooling instructional paradigm and argues: The

Church is still caught in a Schooling instructional paradigm for its ministry of education and


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the school instructional paradigm is bankrupt we must shift instead to a community of faith

enculturation paradigm.

But, what Westerhoff means by faith enculturation paradigm is important to note: Our newparadigm must broaden the context of Christian education to include every aspect of our

individual and corporate lives within an intentional, covenanting, pilgrim, radical, counter-

cultural, traditional bearing faith community. A viable paradigm, where person are actors..

Are nurtured and converted to radical faith.

Westerhoffs notion about the context of Christian education is extended to every aspect of our

individual or corporate lives. It shows the concern for the liberation of humankind. But to have

a counter-cultural approach or radical faith [extremist way of life] is difficult where the majorityhave a militant sprit and the Christian community is small and practically has no political voice.

In such a case a traditional faith with an interaction within the faith community would be

practicable, for the former might take to chaos and the latter into a Christian identity in the

lives of people of God where faith given become faith owned and people say I believe.


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THE IMPORTANCE OF CHRISTIAN EDUCATION IN PAKISTAN

Based upon the above historical summary of Christian education, the following aims and

objectives of Christian education in Pakistan can be derived:

1. Christian nurture of children2. Fellowship of the church3. Understanding of the faith4. Discipleship

1. Christian nurture of childrenIn the Old Testament religious education of a child takes place not only in the family but in the

Temple and Synagogue as well. Parents, Priests, teachers (Rabbi) and the Jewish Community

are all involved in the nurturing of their children. This was/is done to maintain their culture and

faith. Jesus, Apostle Paul, the early church fathers like John Chrysostum and modern scholar

Horace Bushnell all put their emphasis on the nurturing of the children: Jesus addressed the

community and said: Do not cause them to sin. Paul in his family table said: Bring them up in

the culture of the Lord. John Chrysostum in his homilies has said: train them as an athlete inChrist. Horace Bushnell says: A child has to grow up as a Christian and never know himself

otherwise. All these statements show that: Parents have a vital role to play in the Christian

nurture of the children.

If parents in Pakistan are busy then they mush spare their time for the nurturing of their

children and their love for television should not become an obstacle or hindrance in it. If they

are not well trained they can learn from others and if illiterate they can learn though literacy

programmes and can then start teaching their children. According to the teacher resourcebook, growing up in the Church: Parents and home have the responsibility of conveying the

gospel to the young child in his first three years. During this period the relationships established

and the atmosphere created in the home are of prime importance.


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In this programme, grandmother or an adult child in the family can also be of great help. They

can begin with the bedtime prayer, telling a Bible story for it is said: The child meets the

Church first in his home, the Christian family, then in the local congregation which is the family

of God.

But, the pitiful thing is that the grandmothers or parents have given up the power of

storytelling to television and the parents do need to have a genuine Christian atmosphere in

the family. It is not only the teaching but family worship that helps the nurturing of children and

shape them as Christians.

But, the exemplary lives of parents that would help children to grow in the Lord. Parents should

give care and love to their children especially in the early years. According to a resource bookfor teachers, Learning in the Church.

The main contributor to his development in these early years is the home. If parents surround

him with love and care, if they provide a stable and secure world for him to explore, then his

growth as a person is greatly helped. But if this environment is lacking in love and stability, if

the parents are unpredictable and self-contradictory in their attitude to him, then for the whole

of his life he is liable to bear this marks of this deprivation, perhaps in aggressiveness,

malevolence, resentment or in some other disturbed way.

Therefore, parents should provide love and care to their children and have religious activities

like bedtime prayer or story. But doing so the children will find the roots of their personality

and character and in return they will start loving and caring for one another resulting in

distinctiveness in their lifestyle. It will be a witness in a hostile world. Jesus said: You are the

light of the world let your light shine before men, they may see your good deeds and praise

your father in heaven. [Matthew 5:14-15]


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2. Fellowship of the Church.

It has been discussed how the children were given religious nurture in the Jewish Community.

From the life of the early Church it is learnt that the children were included in the Christian

fellowship [Acts 2:42-47]. But when does a child receive the hand of fellowship in the Church?

People may argue that a childs fellowship in the Church begins when he is baptized, but if

home is a Church and a child is a Christian when he is born because his parents are Christian

then the fellowship of a child in the Church begins when he is born. Although the formal

fellowship will bring when he or she is baptized, it might take days or months and in a few cases

years.

According to growing up in the Church, a resource book for primary teachers:

The infant at this stage understands nothing of the significance of baptism. He cannot repent

of his sins, for he is not yet conscious of what sin is. But God had acted first. Under his

providence the child has been born into a Christian home and into the Christian Church.

Baptism is his right, for it is the band of his membership of the Church when he was been

brought by the grace of God!

In the Church of Pakistan, children are usually baptized when they are infants so it is obligatory

for the Church to provide fellowship the day he enters into the fellowship of the Church though

baptism. This can be done by guiding or helping parents how to nurture their children in the 1-3

years. The formal responsibility of the Church begins when a child starts coming to the Sunday

school or attending Church worship. From now on the child will receive an extended fellowship.

Here, he will have new friends, love, care and security. This fellowship will also provide a new

experience, in sights and intellectual skills.

According to the teachers resource book, growing up in the Church: if the process of Christian

nurture is to be complete, children and young people must be introduced to and participate in,

the church public worship. They also need to worship in ways appropriate to their age and

stage of development.


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This statement highlights the need for Christian nurture in the Church through worship and of

Christian programme designed according to the age of the children.

In Pakistan, there is no participation of children and adults in the worship services.Ministers/Pastors mostly preach sermons for mature people and a separate story of the Bible

for children is completely ignored and the Sunday School work is not active. Therefore the

Church should take up this ministry because if the Christian education at home or at Church is

equally weak, then there is a danger that the testimony and the identity of the Church will fade

away.

It is a fact that no single Christian can be an effective witness; it is through the fellowship of the

family and above all the Church that the children receive love and care. This is done throughWorship, Prayer, Bible study and Holy Communion.

3. Understanding of the FaithIt has been discussed that in the Old Testament children were given the understanding of faith

and so was in the early Church. An understanding of faith has its roots in ones own thinking.

There is a thinking process is each individual. Paul Butler argues: Paul when writing to the

Christians at Corinth acknowledges that his own thinking has developed. In particular he writes

of his childhood and says: I thought like a child, reasoned like a child (1 Corinthians 13:11). So,

he was aware that our thinking and reasoning processes do develop from childhood into

adulthood.

The way a child thinks is different from a mature person. There are limitations in the way

children think. Jean Piaget, a Swiss psychologist proposed: thinking process for children can

help parents and Christian educators to do the work of Christian education in a better way. A

lengthy quotation is given here from Harold Locus to grasp the understanding of this process:

There are three stages of thinking process described as intuitive, concrete and abstract.

The first, intuitive stage is that stage in which a child may be said to jump to conclusion without

looking very carefully where he is jumping... he is therefore illogical and irrelevant in his

interference: he will offer an explanation that is, to the adult, amusingly absurd.


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The concrete stage is that which the child begins to be rational and logical but in this

explanations and interference he is tied to the concrete situation which he is dealing with. He

has not yet achieved the power of thinking with abstract ideas and general principle. He may

still be absurd

Finally, in the abstract stage, he breaks through to the level of intelligence in which he can

escape from the situation before him and see the general principle at work in it and begin to

deal with the principle itself. He can now think in words and other symbolic terms, in handling

generalizations he can forget the details on which they rest and grasp the idea itself.

Paul Butler has very beautifully explained the concrete stage of the child and thus argues:

As an example we may consider the teaching patterns typical of children between six or seven

and ten or twelve as suggested by Piaget during these years children think in concrete rather

that abstract terms. In other words they think in sold facts rather than in the realm of

concepts and ideas. Concrete thinking will also mean that children will tend to understand our

words in a literal form; so some at least will find talk of inviting Jesus into your heart as rather

strange because they know that their heart is and that it pumps the blood around your body. It

certainly does not sound a nice place for someone as special as Jesus to live.

So, in the intuitive stage a childs thinking is illogical and absurd, in the concrete stage though

logical but still may be absurd and in abstract stage he can grasp the idea. So, the parents and

Sunday School teachers need to take care how they present the story or creed to their children

so that it might not cause confusion to them.

Faith understanding can come through interaction. A child can learn while interacting in the

family or in the Sunday School or Bible Group. This can be done through Bible stories,

confession of faith or different experience. In situation like Pakistan, interaction within faith

confessing communities could be profitable but in intercultural situations it may not be so

because of the present atmosphere.


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An understanding of faith can also come through the practical example of parents. Tim Green

says: without doubt home is the best place for children to learn the Christian faith. There

they can learn from the practical example of their parents as well as their words. For example,

if a father says God is our father and he loves us and if he himself hoes not love his children

then they can say but you dont love us, and so on. If parents are not good enough it may leavea bad impression on children and above all, an understanding of faith is given by the Holy Spirit.

Jesus, himself after his resurrection opened the eyes of his disciples. [Luke 24:31]

And lad but not least, it should be considered that: Our aim is not simple to set out Christian

faith so that the children when reasonable adult, can intelligently take it or leave it . They are

our children and our task is to provide a home for their growing sprits through whose influence

they will be helped to find joy and fulfillment in Gods love, making good decisions for them.

A home and a good decision will bring in the distinctiveness in the lives of children and adults.

4. DiscipleshipChristian education aims to make children and adults Disciples of Christ. The greatest

commandment which Jesus gave to his disciples is to make disciples. [Matthew 28:18-20]

But, the question is who is a disciple? According to a resource book for primary teachers,

growing up in the Church: the Christian is a disciple a Learner. He continues to be

instructed in the school of Christ for, in the words of Calvin, Our weakness does not permit

us to leave school until we have spent our whole lives as scholars.

Discipleship is not automatic. It involves a lot of patience, forbearance, care, training and

submission to each other in the family and community. It has a target o reach to the maturity ofChrist. Although, In this world the Disciples of Christ never arrive at their goal, which is nothing

less than the maturity of Christ [Ephesians 4:16] but like Paul they press towards it. And a

stage comes when they, like Sadhu Sundar Singh of India, have the marks of Jesus in their lives.


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In the process of disciple making the Lord has not only appointed Apostles, Prophets, Evangelist

teachers and Preachers but the parents and community as will. They all work as an instrument

under the hands of God. Tim Green argues; it is the work of the Holy Spirit first to bring the

children to faith in Jesus and then to build them up in that faith.

Jesus Teaching presents Jesus lifestyle and character. If children are shaped in his teaching

[Matthew 5-7] the majority would say that they have been with Jesus. For example Jesus said:

Love one another just as I loved you. His love is sacrificial and selfless. In the Christian

community if parents and children start loving each other as Jesus loves, then there will be a

commitment to care, love and heal each other. According to New Bible commentary the

disciples were to call not for a superficial response but for total commitment to the new

community (symbolized in baptism) and to a life governed by everything I have commanded

you. This will create in them a distinctiveness of character and life. So, in a process ofdiscipleship the aim of Christian education is to prepare children, parents and community to a

commitment first to the Lord and then to the community resulting and maintaining a Christian

identity in Pakistan.


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CHAPTER THREE: THE CONTENT OF THE CURRICULUM

This chapter outlines the content of the proposed curriculum for Christian education in theDiocese of Sialkot, church of Pakistan. This curriculum is intended to provide the necessary

resources for building up the Christian children in their faith and character. But, first the

meaning and definition of planed Christian education programme.

Roger L Shinn defines it: a planned education programme is called a curriculum. The

Romans, who invented the word used it to designate a racecourse, gradually the word came to

mean an education course or a course of study. It is especially appropriate as a term for

Christian education because the New Testament sometimes compares the Christian life withthe running of a racecourse [Acts 20:24; 2 Timothy 4:7].

According to Shin, the curriculum of Christian education is concerned with the broadening and

deepening of the life from a Christian point of view. The aim of the curriculum is to enable

people, through various means of study and worship, to run the race of life properly.

From Shinns argument it is clear that the main emphasis is not on the material but a work to

do and a race to run that directs towards a Christian purpose.

J.D Butler has given a broad and a narrow definition of curriculum for Christian education; while

commenting on his broad view he argues:

There is a sense in which the bible and they way in which it functions in the Church iscurriculum. There is also a sense in which the Theology, tacitly or officially accepted in any given

Church is curriculum. Further, there is a sense in which the theologizing which may or may not

go in the Church in curriculum. And finally those who teach are curriculum. And then

commenting on the narrow definition he argues:


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According to it, curriculum, especially in Christian education refers to courses of study and,

even more specifically, to study literature. Curriculum commonly refers therefore, to the study

material deliberately designed and prepared as a central agent, it no supposedly the central

agent in the Christian nurture of children, youths and adults.

From Shinn and Butlers notions on curriculum it may be assumed that although Christian

education curriculum includes a course of study the emphasis is neither on teachers not the

study material. The curriculum, on the other hand, is the course to run, a task to do, a way to

nurture the Christian children so that there may be a distinctiveness and Christian identity in

the life of a recipient.

What are the components of planned programme [curriculum]? William Bedford Williamsonquotes P H Phenix and says he has pointed out that a complete description of a curriculum has

at least three components:

1. What is studies that is the contents of subject matter of instruction2. How the study and teaching are done that is the method of instruction3. When the various subjects are presents the order of instruction.

According to Phenix, content, methods and the order of instruction are the components of

curriculum. But, Butlers broader view of Christian education curriculum includes teachers ascurriculum that has their own positive influence and significant role in the training process. So,

the components of the curriculum discussed would be: the content and when to impart it, the

methods of instruction and teachers. In this chapter the content of the curriculum will only be

discussed and teachers and teaching methods will be discussed in the next chapter. Since there

is a great need for Christian education in Pakistan especially in the Diocese of Sialkot, the

children should be enables to learn and understand the faith. Their behavior should not

contradict the Christian training they receive. For this purpose it is proposed that the two

elements of Catechism and bible stores be included in the curriculum. But, why should

Catechism and bible stores be included in the curriculum?


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A.CatechismCatechism means summary of principles of a religion in the form of question and answers. It

is a way of life set in an instructional form which Christian should know, understand and

practice it.

J. D Butler argues that there were two types of instruction given in the early Church; he calls

this first Catechumenal instruction and says: the earliest form they assumed was preparation

for Baptism it was a commitment to him as a person and not commitment to a set of

doctrines, a simple and central Confession of Faith.

Butler calls the second type: Catechetical instruction. According to him: its intent was to take

the fully convinced Christian and help him to know how to think as well as to act as a Christian,

though living in the midst of clearly non Christian culture.

So, the former instructional purpose was to bring a person to a commitment to the Lord and

prepare him for Baptism where as the later instructional form had intent to take a convinced

Christian help him to think as well as act as a Christian in a non Christian culture. In other

words, it is assumed that the commitment to the Lord and the behavior had its roots in the

instructional training.

It is necessary to know why this kind of instruction was given importance in the Church as it is

relevant to the Church of Pakistan. In this regard Clement of Alexandrias book The Instructor

would be of great help. Butler quotes it and says: the book gives major attention to details of

living and focuses on the pattern of life, apparently seeking to guarantee that all aspects of the

life of the Christian shall reflect Christian character ... there are sections on the following

topics: laughter, filthy speaking, clothes, embellishment of body and behaviors in the bath.

So, the purpose of the Catechumenal and Catechetical instruction was that the recipient must

have a commitment to the Lord and must identify with him through his character.

Why then, the Catechism be added to the curriculum of Christian education in the Diocese of

Sialkot, Pakistan so that: (A) Christian children and adults after Baptism should have a


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commitment to the Lord and not the statement of faith alone and (B) as Christian, they should

know their faith, go through a thinking process, own their faith and maintain Christian identity

in non Christian world.

No the question is the type of material should children be given through the Catechism. While

going back to the history of Catechisms Forrester et al says:

Catechisms were handbooks of instruction, common throughout the middle Ages and the

reformation period. Since they were characteristically contained material to be learned by

heart. for example, the Lords Prayer, the Ten Commandments and the Creed- they were often

set out in question and answer form and because identified with rote learning method.

Presently, the Common Prayer book of the Church of Pakistan also included the Lords Prayer,

Ten Commandments, Creeds and Wetminster Shorter Catechism (1648) but the children and

the communicant class are only asked to learn by heart, the Lords Prayer, Ten Commandments,

Beatitudes and Apostles Creed and ignore the other creeds and shorter catechism and there is

no interaction in these classes. Children only learn by rote and hence there is little effect in

their life.

Forrester et al while commenting on this issue says: Catechisms are unlikely to be effective or

accepted tools of Christian instruction today unless they are completely suited to the context in

which they are used and also much more stimulating and imaginative in content and method,

than has often been the case in the past.

This argument should be taken serious. Catechism, unless it is completely suited to the

situation and context and are stimulating and imaginative they will not have a deep effect in

the lives of the children in the Sunday School. It is therefore proposed that what is already

there in the Common Prayer book may be taken as instructional material but there is significant

issue to which the Westminster Catechism (1648) does not address. For example, there are only

two question Q2, Q3 concerning the scripture. Question no.3 says what do the Scriptures

principally teach? And the answer is: The Scriptures principally teach what man is to believe

concerning God and what duty God requires of man. It does not address the objections which


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the non Christian world has about Scriptures. It is strange that the teaching about Jesus as Son

of God has totally been ignored. Question no. 2 only asks how did Christ, being the Son of God,

become man? Instead the Church has to address this question, how is Jesus the Son of God?

And the answer could be: Jesus is no Gods son in the sense as we are the children of our

father. Jesus, although born of Mary, is Son of God because he is same substance with God andshares in his power and glory. This Catechism has a confusing question (Q6) and the answer

about the trinity. It says: how many persons are there in the Godhead: there are three person

in the Godhead is confusing in Pakistani context.

Instead it should have been: how many Gods do we believe in? One God- the Father, Son and

the Holy Spirit and then another question can be addressed that how is it possible that God

Father, God son and God Holy Spirit are one? And the answer could be just as my father is my

father, and he is my mothers husband and my aunts brother but he is one. Moreover, thereare questions and answers about the Ten Commandments, sacraments, Lords Prayer but

nothing is written about Church or Ministry or the behavior of a Child in the home, school or in

society.

Apart from the Common Book of Prayer, there are other courses for Sunday School or for the

nurture of Christian children, prepared b Scripture Union (SU), National Council of Christian

Churches in Pakistan (NCCP), Board of Christian Education, Diocese of Lahore. Most of them

have ignored Catechism. But there is only one course prepared by the board of ChristianEducation, Diocese of Lahore which has Catechism. This course is especially designed for

Christian education of Christian children studying in class one, aged 6. In all there are ten

question and answers. It is a good attempt but some of the questions and answers may be

confusing for children. For example, question no. 2 who is your father? My fathers name is

And God Father is my heavenly father. This will be confusing to a child because it may be

difficult for her/him to understand two father theories at this stage.

Instead it could be who is God? God is our Creator and later on in class three or four it can beadded that God is our creator and father as well to give him a sense of security. The answer to

question no. 3- whom do you believe in? May also be confusing. It says: we believe in one God.

God is love. He sent His Son for our sake. Instead the answer could be Jesus.


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B.Bible Stories.The second component of the content of the curriculum is the Bible Stories. Why should we

include Bible Stories as content in the curriculum of Christian children, when people argue thatthe moment we open the bible there is no unity in us. Some say: it is boring, it is dull, and we

are forced to read it. Moreover, it is argued that the Bible is not in its true form. Christian

made alterations according to their will and need.

According to Harold Loukes, a study of Teenage Religion, there is a confident disbelief that:

The Bible is just a collection of tales and song and poetry made by some people to explain the

world in my opinion . Others are still serious: The Bible is something that could have been

made up, but I believe parts of it are true, and I reckoned that some is just made up to make itsound good.

On the other hand, there are others, who according to this study have an orthodox belief and

say: I believe the bible is true because I dont think anyone could be clever enough to make up

the kind of stories that are in the Bible I believe whoever wrote the bible was guided by God

to write the truth just as it happened. Although, there are mixed feelings about the Bible and its

content but even then it is acknowledged by the majority as the word of God which is still

relevant to the modern world and its need.

In Pakistan, Churches have an orthodox belief about the Bible and there are perhaps few who

would say that it is a collection of tales or myths or poetry. Since the Church continues to

believe the Bible as the word of God, there is no difficulty to have it in the curriculum of

Christian education and if the Bible is not to be added in the course what else will be Church

have to give to their children for Christian education?

Roger & Gertrude Gobbel say: Children must have the opportunity to meet the Bible directly,

examining it, asking question of it, thinking and feeling about it, making sense of it, responding

to it as they are able. This means that children should be given a chance to interact and to

respond to the Bible.


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John Grays notion about the bible and children is more enlarged and clear. He argues: The

Bible should be sued, then, not merely to help children know the Bible, but that they grow

progressively in their thinking about the Christian faith and its application to everyday life. This

means that the children should not only know the Bible but grow in their thinking about their

faith and apply it to everyday life. This notion of knowing, growing and applying will help the

Christian children to nurture in the Christian way, resulting in distinctiveness in their behavior

and character.

Now, there is another question to deal with, should we include all the Books [Genesis to

Revelation] in the curriculum for the Sunday School? People may argue that the children must

know what is there in all the Books of the Bible. Firstly, it is not possible to go through the

whole of the Bible in Sunday School even in 8-10 years. Secondly, it is not possible for children

from 4-6 years and 10-12 years or 12-14 years to understand what it is all about. Children of theage of 6-8 and onwards can read it especially in urban areas where the rate of literacy is better

but have an understanding about all the books of the Bible may not be possible even for a

teenager in a senior Sunday School. So what should be done?

According to the reports of the working parties on the child in the Church and understanding

Christian nurture it is assumed that:

The Bible, when used in Christian nurture, is bound to be used selectively. Christians have

never, in fact, used the bible as if all parts of it were of equal weight and value. Jesus himself

used the Bible selectively, allowing certain parts of it to control the interpretation of others. We

must acknowledge that some parts are more relevant and vital than others to our preset

experience; some parts speak more readily to us than others. It continues to say: we need to be

careful lest we have aside some passages for the wrong reasons. We may be tempted to

neglect them not because they do not speak to us but because they speak too challengingly.

It is, therefore, proposed that while deliberately preparing the curriculum of Christian

education in the Diocese of Sialkot, the Bible lessons may be prepared selectively according to

the needs and demands of the context ad it should relate to the lives and surrounding of the

children.


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Now, the question is what order or sequence of stories [approach] should be sued in curriculum

and what types of stories, then, are added in the curriculum. In Britain, there are different types

of curriculum, what are these syllabuses like? Harold Loukes quotes: Religious Education in

Schools made an attempt to classify them by the principles of their approach. Some, it was said,

arranged their material in accordance with the interest of the children, as these have beenmade clearer to us by psychological study, others follow the Biblical order of events, others are

based on Biblical doctrine, finally a group of new syllabuses has lately appeared which

progresses towards a synthesis. In Pakistan there are mostly two types of curriculum for

Sunday School. For example, Scripture Union (SU) has published a series of courses for children

for daily use in their families. Each course contains thirty stories. Course no 2 starts with New

Testament stories whereas no. 7 of the series has Old Testament stories. It means that children

at the age of 5-6 will first learn Gospel stories followed by the Old Testament stories and there

is no mixing of the stories. Whereas, Lahore Diocese, Board of Education, Christian department

in their Course 1s year [beginner] has started with Genesis. West Pakistan Christian Council

Sunday School lessons for seniors ages 15 and above are based only upon the Gospel stories.

None of these Courses which are mentioned have mixed (synthesis) approach whereas in

Britain it is in practice.

Therefore, it is proposed that a Diocese of Sialkot in her curriculum for Sunday School use the

mixed (synthesis) approach reasoning that: if the curriculum starts from Genesis and proceeds

to the present age then it means that a child in Junior Sunday School [4-6] or Primary section

[6-10] years, will be learning more about Gods people who kill their enemies. For example,David killed Goliath or Samson killed his enemies or about God who killed his enemies.

Although children will enjoy these types of stories because they love such stories because in

such a stage, such types of stories will mould their behavior in such a way that there is a danger

that they might adopt a militant spirit at this stage and this might affect their behavior at home

and at school. On the other hand, if the New Testament stories on forgiveness [Matthew 18:21-

35; Luke 15:11-32 and John 8:1-11], helping each other (Luke 10:25-37), be taught at the same

time from Junior Sunday School then they will develop in such a way that there will be a

distinctiveness in their behavior and character.

It is further proposed that faith stories for example, the story of Abraham, of Joshua, of Daniel

from the Old Testament and stories of Jesus disciples who left everything Gospel may be

included in the Course.


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Moreover, it is proposed that stories which show mans attitude towards God may be included

in the course for example, Abels offering to the Lord but in a junior school story like Samuels

mother who left her child in the temple may be avoided but if told children might think that

their mother might also leave them somewhere. Stories which show mans attitude towards

other human beings or moral values may also be included. And above all the story of Jesus themaster builder of Church must not be ignored from childhood till adolescence because the

entire course will have no meaning if we do not introduce Jesus to them. Bring them to Jesus so

that through and in him they have a fellowship which God only then they will have a

distinctiveness in their character.


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CHAPTER FOUR: SUNDAY SCHOOL TEACHERS AND TEACHING

METHODS.

THIS CHAPTER DICUSSES THE Call, the responsibility and the attitude of the Sunday School

teachers. It also discusses the need of teacher training and the methods of teaching which are

prevalent in the Sunday School and proposes different suggestions in this regard.

Sunday School Teachers: Their Call

Paul says Jesus, when he ascended to heaven gave gifts to men which included to gift of being

teachers as well, so that the body of Christ may be built up until we all reach unity in the faith

and in the knowledge of the Son of God and become mature, attaining to the whole measure of

the fullness of Christ [Ephesians 4:11-13]. According to this text Christina teachers (including

Sunday School teachers) are gifts from Jesus for this Church. To Christ, says Calvin, WEowe

it that we have ministers of the Gospel. They are chosen, called and ordained by God through

his Church to be instruments in His hand for this Service. They ought not to be proud of their

call but be grateful to the one who has called them. For Paul says: Brothers think of you when

you were called. Not many were un-influential; not many were of noble birth. [Corinthians

1:26]. This text, suits very well to Christian Community in Pakistan including pastors and

teachers. As Bishop William G. Young, a church historian and the first Bishop of the Diocese of

Sialkot, Church of Pakistan writes, The Christianity in Pakistan has its roots back to the

untouchable class of Hindus.

Sunday School teachers, when called by God and given this opportunity may take this Call as

highly esteemed service from Him but on the other hand, there is a warning in the Scriptures to

which James the brother of Jesus indicates. Not many of you should presume to be teachers

my brother because you now that we who teach will be judged more strictly (James 3:11). This

text, according to the life application

Bible was written in a context whe

better christian education

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