Difference between revisions of "Education & Formation: Second Case Study"

Revision as of 13:11, 3 November 2008

Both Augustine and Piaget (as well as Erikson and Kohlberg) advocate a stage-based approach to learning--one in relation to the study of scripture<ref>Augustine, On Christian Teaching, (Oxford: Oxford University Press, 1997), 33-35.</ref>, and the other in understanding child development<ref>As quoted in James Fowler's Stages of Faith: The Psychology of Human Development and the Quest for Meaning, (San Fransisco: Harper & Row, 1981), Chapters 7-9.</ref>. On the basis of their arguments, I think it is critical for Christian educators to consider the age appropriateness of scripture passages in communicating them to children. This is not a matter of elevating some passages of scripture above others, or "glossing over" parts of the Bible that are disturbing or difficult to explain. It's more about understanding the abilities and limitations of one's audience. Children who are not able to "distinguish the self's perspective from that of others"<ref>Fowler, 56.</ref> will certainly not be able to navigate between the complicated perspectives of God, the Israelites, and the Egyptians tied up in the Passover story, and will either miss the inherent message of the story, or else take an undesirable one from it, as related by the case study.

Fortunately, the Bible exhibits a diverse range of story and genre, with narratives and messages appropriate for every stage of development. Additionally, the manner, medium, and depth in which a story is told can be adapted to suit the developmental abilities of the learner. In our particular case study, when narrating the Exodus to a group of young children, Chris might speak of the "plagues" in general, giving limited examples and emphasizing God's protection and deliverance of God's people. For elementary aged children, who are just beginning to understand distinct perspectives, the medium of role play--acting out the parts of Moses, Aaron, Pharaoh, the Israelites, and even the Angel of Death--might be a more effective way for them to understand the story from multiple points of view. Even if understanding is still limited, a child is less likely to be frightened of something tangible attached to a friendly face, than of a complex abstract concept.

Planning and allocating time for questions is an essential part of the educational process--it allows for education to be flexible, and adapt to the context of the particular learners in a particular place, time, and developmental stage. Along with this, it's important for educators to realize (and convey to students) that some questions are more difficult to answer than others, and that not all questions are possible to answer. What's more important is for the questions and concerns of students to be heard, understood, and placed into context. If fears and concerns about the death of parents or self emerge and begin to dominate a group conversation, is it possible that the children are at an age (or in a context) where death is first beginning to be experienced and wrestled with? If so, perhaps other Bible stories and lessons might be planned for the near future that address death, or at least cast it in a different light.

Finally, it would be important for Chris to acknowledge that parents are an important part of the educational process, and that difficult conversations begun in church are sometimes best continued at home. An email or phone call to parents immediately following the Bible study would certainly be in order, relating the development of the class discussion and the potential fears of the children, along with some advice for ways for parents to continue engaging their children in discussion of their Biblical encounters.

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