Christian Education

From Think on These Things, Feb. 2017; used with permission.

Both statistical research and anecdotal observation come to the same conclusion—America, a nation once steeped in Scripture if not always living in obedience to God, has joined the ranks of the biblically illiterate from around the globe. Both theologians and sociologists speak of our “post-Christian” culture, which, while still being fueled to some extent by the capital of Christianity, is now all but coasting on empty.

Albert Mohler, in a short article entitled “The Scandal of Biblical Illiteracy: It’s Our Problem,” quotes pollsters George Gallup and Jim Castelli as saying, “Americans revere the Bible—but, by and large, they don’t read it. And because they don’t read it, they have become a nation of biblical illiterates.”¹ As a result, Mohler documents that fewer than half of all adults can name the four Gospels, identify more than 3 disciples or name even five of the Ten Commandments. Eighty-two percent of Americans believe that “God helps those who help themselves” is in the Bible.

Read the series so far.

Since the Enlightenment, when unaided human reason was promoted to a place above the authority of the Holy Scriptures, it has been presumed that mankind can, at least in principle, explain himself and his surroundings without recourse to “the God hypothesis.” Although they couldn’t agree among themselves about how to rely on the human mind, they “knew” at least one thing: God—if He or it existed, would have to pass their examinations and fit within their logical formulations.

The Creator would have to become subject to the creature. Of course, their examinations were naively inapplicable, and their use of logic off-target. The god of unbelief is always a straw man.

Pastor Dean Taylor’s church recently decided to continue conducting Sunday evening services. His thoughts below are aimed mainly at the Calvary congregation, but they offer a helpful perspective on why one church is keeping the practice going—as well as some ideas for doing this service effectively. —Editor

I’m speaking of a national trend. Many churches that used to have a Sunday evening service don’t anymore. There is much theorizing about reasons for that. Thom Ranier wrote about it last year. His article, along with the comments, is very helpful in understanding this trend.

Our pastors recently spent time analyzing, discussing, praying about, and planning for our Sunday evening gatherings at Calvary. We believe there is great value in what is provided during our second Lord’s Day gathering. This service is a vital part of our church’s life. We are refining the service’s focus and content and encouraging our people to make the effort to avail themselves and their families of what we prepare and offer. We want to give our people good reasons to make the second trip.

The Greek New Testament uses many different words to describe distinct methods of communicating. There are thirteen hundred and twenty-nine references in the Greek New Testament using forms of the word lego, which is to say or speak. Two hundred and ninety-six times the word laleo is used, denoting saying orspeaking. One hundred and nine times parakaleo is used to reference exhorting, urging, or encouraging. Ninety-seven times didasko or teach is employed. Sixty-one times we find kerusso, which is typically translated as preach or proclaim.

Fifty-four times euangellizo appears, sometimes translated as preach, but referencing specifically the telling of good news. Eighteen times katangello is utilized (all in Acts, Romans, 1 Corinthians, Philippians, and Colossians) to denote speaking out or intently proclaiming. Seventeen times elencho denotes rebuking or correcting. Thirteen times dialegomai is used to describe of a process of engagement and participating in dialogue. Ten times reference is made, with the word apologeomai, to making a defense. Ten times suzeteo is used to reference arguing or disputing. Nine times parresiazomai is used for speaking boldly. Three times diangello communicates a speaking through or giving notice. There are other communication words used in the Greek NT, but these verb roots (and their represented forms) make up the vast majority.

From Faith Pulpit, Winter 2015. Used by permission, all rights reserved.

My purpose in the first article was to call churches back to the priority of adult Sunday School classes because I believe they can do everything small groups can do and more and can provide the best format for discipleship. In short, adult Sunday School has the greater potential for benefit to a church. In this second article I offer some suggestions for how we adult teachers can improve our adult classes so they reach their full potential.

1. Commit to using printed curriculum that covers the Bible systematically.​

One of the advantages of adult Sunday School classes over small groups is they can cover all the Bible systematically. This kind of coverage will not happen if adult teachers are allowed to choose their own studies. Systematic coverage can only happen when teachers follow a printed curriculum that covers the entire Bible. And if a church has more than one adult class, this kind of coverage can only happen when all the adult teachers in a church follow the printed curriculum.¹ For adult classes to reach their full potential, printed curriculum that covers the Bible systematically is essential.

From Faith Pulpit, Winter 2015. Used by permission, all rights reserved.

The venerable adult Sunday School class has not been doing well recently. Most churches still have one or more adult Sunday School classes (though some churches have already abandoned them), but a new adult ministry seems to be getting the priority these days—small groups.

I believe that one reason for the popularity of small groups is that in many cases we have not done adult Sunday School well. Adult Sunday Schools in many churches have become stale and lifeless, so we have looked for a new ministry. Small groups seem like the answer to the problems of adult Sunday School classes.

How Do They Differ?

Most of us are familiar with adult Sunday School classes. Churches have had them for decades. Smaller churches may have only one class while larger churches have multiple classes. Churches that have more than one adult class may group the adults by ages (my preference) or allow adults to attend any class they want. Many churches today call the adult classes Adult Bible Fellowships (ABFs).