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Transformational Approach to Christian Education and Leadership
Angelo Rainey
CLED 800-B02
October 9, 2022
Dr. Douglas White
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The field of education has several modes of learning with one specific goal: to teach
individuals what to think academically, critically, and socially, so they can contribute back to
society. Elwell (2017) defines it this way, “The process of teaching and learning concerned with
the formation and passing on knowledge, values, and skills... promoting social, professional,
cultural, spiritual and academic development...” (p. 263). While this is not inherently wrong, as
we will see throughout this research, it is not enough to be taught what to think but also how to
think. For Christians in the discipline of Christian education, Kelsey (1977) states that the
approach must be Christian.
There are several competing worldviews in which education is viewed; however, we will
look at only two for the duration of this research: secular and Christian. Within these two
worldviews, we glean various approaches to education. According to Israel Wayne (n.d), a
worldview is a lens by which an individual looks at the world. Education, whether it be secular
or Christian can mean other things for different people. While the approaches to education may
find root in secular origins, as Wilhoit (1991) points out, only transformational Christian
education finds its foundation in God alone.
The goal of establishing a biblical worldview in the field of education or leadership is to
teach the believer in Christ how to see the world and live in it every day. Paul writes to the
church in Rome to admonish them not to be conformed to this present world but be transformed
by the renewal of the mind (Romans 12:2). Paul tells us not only what to do but how we are to do
it. Christians are left in the world to be a light in dark places. Yet, to be the light that reflects the
glory of Christ, it starts with being transformed. But how are we to be transformed and not
conformed to the non-Christian world in which we live? This is where having a biblically sound
Christian worldview helps. Wilhoit (1991) notes, "Unlike the other approaches to education,
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which have secular and religious roots, the transformational approach is decidedly spiritual at its
very core. The transformational approach builds most directly on the human search for God-
centered meaning” (p. 104). It has been proven throughout history that man is in constant search
for purpose and meaning. In their work, “The Quest for Purpose,” Glanzer, Hill, & Johnson
(2017) highlights the various reasons why and how college students wrestle with seeking after
purpose and meaning in their overall goals of success. They write, “If we discover what gives
our life meaning, then we identify a map we can use to orient ourselves in the midst of life’s
confusing circumstances.” (p. 3). This all comes back full circle to why teaching people theory
alone does not aid in establishing a biblically sound Christian worldview. Practically, people
should be taught not only what to think but how to think; to equip believers, regardless of their
developmental stage, how to think critically from a Christian perspective and see the world
around them from this lens.
Discipleship is a key discipline of being a Christian. What we experience today in
American Evangelicalism is a lack thereof. Many American pulpits focus is not Christ as
revealed from the Scriptures, the only one that has the power to save, sanctify, and one day
glorify, yet their focus is man-centered theology. Messages and teachings that presents a false
view of Christianity and a false gospel message. The Gospel of Jesus Christ is the power of God
unto salvation (Rom 1:16), the work of His Spirit to sanctify (Gal. 5:16-24; 2 Peter 3:18), and
finally the hope for future glorification by His Second Coming (Rom 8:18; 2 Cor 4:17; Col. 3:4).
Willard (1980), in his article from Christianity Today notes this, “Contemporary American
churches in particular do not require following Christ in his example, spirit, and teachings as a
condition of membership—either of entering into or continuing in fellowship of a denomination
or local church” (p. 24).
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Being transformed by Christ through the work of regeneration comes with the
responsibility that the believer in Christ is willing to undergo the process of placing Christ first
(Mark 8:34-38), following His teachings (John 8:31-32), bearing fruit (John 15:5-8), and finally,
loving and making disciples of others (John 13:34-35; Matt 28:18-20). This is the premise of
Christian education and leadership. The Apostle Paul is one example of what it truly means to be
discipled by and for Christ. We will explore this more in depth later in this research. For now,
what we can learn from the life of Paul is this, Paul dedicated his entire life to being taught by
Christ and defending his Apostleship (Gal. 1:11-2:10) and to teaching others Christ ways (Col.
1:28-29). Setran & Wilhoit (2020) notes the historical disconnect between Christian education
and what it means to be a disciple of and for Christ throughout the years. They write, “Christian
education needs the principles and practices of spiritual formation to ensure that it retains a
holistic view of the human person, a process view of Christian growth, and a proper telos of
conformity to the image of Christ” (p. 542).
Approaches to Christian Education
There are many approaches to education and leadership that men and women of renown
have developed over the years. John Maxwell is one of them, as he is the go-to business guru
regarding leadership approaches and development. Another known individual is Dave Ramsey,
with his hands-on approach to being a leader in the financial arena. Both individuals’ leadership
expertise and guidance have shaped not only those in the secular arena but Christians as well.
Both have even been invited to teach or preach in many pulpits worldwide. Probably one of
Maxwell’s (2007) most reputable books is “The 21 Irrefutable Laws of Leadership,” which has
sold over 1 million copies where he states, “Everything rises and falls on leadership” (taken from
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inside cover). Another thing to note is this “Serving others and showing others the way are two
critical components of successful leadership” (p. xix).
Wilhoit (1991) gives several reasons why the secular approach to Christian education and
leadership will not suffice. He writes, “An alternative approach is needed that embodies the
educational principles implicit in Jesus’ ministry and in the faith-nurturing practices of the
people of God in both the New and Old Testaments” (p. 106). In other words, the previous
approaches he notes (Romantic, Transmissive, and Developmental) do not foster a theological
and God-centered approach. Where these three secular approaches break down is that they tend
to focus more on the individual than on God. There is not much attention given to the cost of
discipleship, sound teaching, and the historical context of Christianity. Christ reminds believers
that to follow Him, they must first deny themselves (Matt 16:24). Wright and Arthur (2010)
agree with Wilhoit's conclusion that “The aims of secular education have become premised on
the belief that there is nothing beyond the natural, the physical world— no soul, no mystery and
no supernatural. Ultimate values exclusively reside in humans possess no supernatural origins”
(p. 23).
The Westminster Catechism opens with the question of man’s purpose in life. It answers
with this, “To glorify God and enjoy Him forever.” Catechism is a good tool for memorization,
especially of core Christian tenants of the faith. However, it is not only good for learning
Christian beliefs, but other subjects as well. Bortins (2010) notes, “The term ‘catechism’ is
usually associated with religious instruction, but it is actually classical method of memorization
for any subject, in which a preconstructed set of questions and answers are used to teach
precision in responses” (p. 181).
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Several educational blueprints are listed in the work “Classical Christian Education”
(2011). They are: 1) Modern Education, 2) Poor Christian Education, 3) Good Christian
education, 4) Great Christian Education, and 5) Classical Christian Education. Each format of
education listed, from modern to classical, means the difference between man-centered and God-
centered approaches. The difference between a modern and classical approach, according to
Classical Christian Education, is this:
A principal problem with modern educational models is that they place the student at the
center of the learning experience and introduce him to math, science, fine arts, and
history in discreet bubbles as if his thoughts about all these subjects have no relation to
one another. Instead, a classical Christian education places God at the center and teaches
students to see all knowledge as governed by Him and, therefore, related. (Classical
Christian Education, 2011, p. 17).
Where the contemporary approach to education breakdown is why there needs to be a
transformational approach that places God at the helm.
Bortins (2010) writes, “The purpose of a classical education is to strengthen one’s mind,
body, and character in order to develop the ability to learn anything” (p. 15). As Christians, the
way this plays itself out is through the transformative power and process of the Holy Spirit. Jesus
tells His disciples in John 14 that He is going to send the Holy Spirit, who is also known as the
Spirit of truth (14:16-17). His main role will be to teach and remind them, and consequentially
all believers, all of the words of Christ (14:26), testify of Christ (15:26-27), and guide believers
into all truth and bring glory to His name alone (16:13-15). Paul, in like manner tells us to have
the mind of Christ (1 Cor 2:16). Having the mind of Christ consists of understanding and sharing
the plan, purposes, and perspectives of Christ to all believers. We can only know and follow
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through the power of the Holy Spirit. It is the Third Person of the Trinity that not only works in
regeneration, but also, sanctification. He teaches believers how they are to conduct themselves
and think as believers.
Erickson (2013) notes of John Calvin, in writing on the Person of the Holy Spirit, draws
attention to the union of both God’s word and the work of the Spirit. With John 14:26 in mind he
writes, “The Spirit would not instill some new truth into the disciples but would illuminate and
impress Jesus’s words on them” (p. 778). Pazmiño & Esqueda (2019) agree that “Christian
teachers should be pneumatocentric in their ministries working in partnership with the Holy
Spirit and bearing fruits of liberation, celebration, and sustenance in a world desperate for
genuine spiritual life and transformation” (p. 9).
Looking back over the three approaches listed by Wilhoit (1991), the Romantic,
Transmissive, and Developmental, they have one focus, which is on the self. What we see with
the first two approaches is that one centers on an “experience-centered approach” (p. 78), and the
second centers on content (p. 82). The third approach, which is called Developmental, may be
the closest to a Christian worldview approach, as its focus is on the student making sense out of
the world. Wilhoit (1991) writes, “The developmentalist sees knowledge as a tool which helps
the person make sense out of the world” (p. 90). Joo (2017) agrees with this approach. He notes,
“The teaching-learning process of Christian education should include a dimension of critical
reflection and the subjective formation of meaning as well as the transmission of knowledge and
indoctrination” (p. 74). However, although all three approaches present key elements to ones
growth and development, Wilhoit (1991) concludes “the crucial job of equipping believers to
carry out the responsibilities of their priesthood cannot be accomplished simply through
Christianizing one of the secular theories of education discussed” (p. 106). For this very reason is
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why the author advocates for a transformational approach; one that not only informs the mind
but penetrates the heart and places Christ at the center.
Transformational Leadership of Paul
One of the most outstanding leaders in the Christian faith, next to Christ, is the Apostle
Paul.
He says of himself in Philippians 3:
Finally, my brethren, rejoice in the Lord. To write the same things again is no trouble to
me, and it is a safeguard for you. Beware of the dogs, beware of the evil workers, beware
of the false circumcision; for we are the true circumcision, who worship in the Spirit of
God and glory in Christ Jesus and put no confidence in the flesh, although I myself might
have confidence even in the flesh. If anyone else has a mind to put confidence in the
flesh, I far more: circumcised the eighth day, of the nation of Israel, of the tribe of
Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; as to zeal, a persecutor of the
church; as to the righteousness which is in the Law, found blameless” (Phil 3:1-6).
If anyone had reason to boast about anything spectacular, it was Paul. Given his credentials as
outlined, he also studied under Gamaliel (Acts 22:3), so Paul was well versed and zealous for
God and His law. Yet, with all of these and more, he counted it all as nothing. He writes,
“But whatever things were gain to me, those things I have counted as loss for the sake of
Christ. More than that, I count all things to be loss in view of the surpassing value
of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them
but rubbish so that I may gain Christ” (Phil 3:7-8). Paul understood that being conformed to
Christ-likeness and image required first for Christ to transform him. Ultimately God’s grace
brings about human transformation, and we must avail ourselves of the means that God has
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established to make his grace available to his children (Wilhoit, 1991). For Paul, this meant
forsaking everything he had ever known just to know Christ. Thompson (2006) writes, “Paul’s
desire to ‘be like Him [Christ] in his death’ indicates his role in the transformation.... the
transformation of Christ becomes the model for Paul and for Christians who will also be
transformed” (p. 47-48).
Paul dedicated his entire life to the preaching and teaching of Christ alone. Essentially, it
is what it means to be a Christian disciple. It is this biblical worldview from which Christian
education is derived. As Wilhoit (1991) puts it, “The teacher must experience a growing
relationship with God and have discovered, by doing what Jesus did, what it means to live as
Jesus lives...” (p. 114). A failure to do so will result in not pointing students to God’s grace.
Cooper (2005) notes, “As ministry educators and leaders, our lives should model Paul’s as we
equip the body of Christ, no matter the vocational service” (p. 2). Paul’s pursuit of Christ was
unrelenting in living the Christian life. Paul writes, “Whether then, you eat or drink or whatever
you do all to the glory of God” (1 Cor 10:30). Sanders (2007) notes, “A natural leader by any
measure, Paul became a great spiritual leader when his heart and mind were captured by Jesus
Christ” (p. 40).
Christian education and leadership are only Christian when the focus is Christ. Christ
calls His followers to deny themselves and to follow Him (Luke 9:23) and Paul echoes this same
calling, to follow his leadership long as he is following Christ (1 Cor 11:1). The transformational
educator operates with an eye toward enabling persons to discover their God-centered meaning.
However, when the pursuit of meaning becomes the end of Christian education, it will not be
found (Wilhoit, 1991, p. 108). When we pit the other approaches to education, like the romantic
approach, it runs counter to what the Bible teaches on what it means to be a disciple. As Wilhoit
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(1991) puts it, that “approach knowns very little about the costs of discipleship and almost by
definition is plagued by purposelessness” (p. 105). The apostle Paul advocates for a life that
purposefully exalts and honors Christ in daily Christian living. Whittington et al. (2005) note,
“Paul’s strong appeal is to lead lives worthy of God, for this is the highest goal for those who
have been saved by grace through faith in Christ” (p. 11).
In their work, “Reimagining Christian Education,” Luetz, Dowden, & Norsworthy
(2019) writes, “The unity of knowledge—the rationality that holds together all things that can be
known—lies in this Logos, the Word of God, the second person of the Trinity” (p. 46). They
argue that Christian education should take seriously that if Christ is the One holding all things
together (Col 1:17), than cultivating how all subjects, facts, and objects of knowledge relate to
one another.
Paul’s overall focus in his writings comes from the wisdom of God, a wisdom whose
source is the Holy Spirit. Pazmiño (2008) writes, “Effective teaching and learning require the
continuing presence and work of the Holy Spirit” (p. 30). For Christian education and leadership
to survive and be authentic in its approach, it must rely upon and rest on the Triune God. As
Wilhoit (1991) puts it, “Transformationalists constantly show people that righteous and joyful
living is available only to those who look at life through God rather than, as is the usual case, at
God through life” (p. 111).
John records of Christ these words, “I am the good shepherd; the good shepherd lays
down His life for the sheep” (10:11). There is no greater leader than that of Christ. Yes, the
Apostle Paul may have furthered the Christian faith by writing over half of the New Testament,
yet it is solely the words of Christ that is the foundation. Christ is the very Word of God
manifested in human flesh (John 1:1). What John is informing his audience is that for one to
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believe and behave as a believer, it all begins with Christ at the foundation of the faith. What
Jesus is essentially letting us know that He is the only and sufficient Leader. No one comes to
God unless God first draws Him to Christ (John 14:6). Drawing attention to First Corinthians
11:1 again, Paul reminds Christians to be imitators of himself as He follows Christ.
The Greek word for shepherd is the word “ποιμὴν (poimēn)” which is translated to mean
“feeder, protector, and ruler of a flock of men” (Bible Hub, 2022). The Good Shepherd, Christ as
we know Him, is the one that feeds (Deut 8:3), comforts (Ek 34:16), corrects (Gal. 6:1),
disciplines (Prov. 3:12), and protects (Matt 7:15). In contrast, the Christian educator and leader
must also follow in the ways of Christ to teach, feed, comfort, protect, correct, and discipline
when necessary.
A final word on Christian leaders comes from the article “Wanted: A Few Good Shepherds
(Must Know How to Wash Feet)” by John MacArthur:
“Under the plan God has ordained for the church, leadership is a position of humble,
loving service. Church leadership is ministry, not management. Those whom God
designates as leaders are called not to be governing monarchs, but humble slaves; not
slick celebrities, but laboring servants. Those who would lead God’s people must above
all exemplify sacrifice, devotion, submission, and lowliness. Jesus Himself gave us the
pattern when He stooped to wash His disciples' feet, a task that was customarily done by
the lowest of slaves (John 13). If the Lord of the universe would do that, no church leader
has a right to think of himself as a bigwig.” (Got Questions, 2022).
Wilhoit (1991) informs his readers that ultimately, the mandate to being responsible for one’s
own discipleship and growth is not solely on the shoulders of the clergy. Paul encourages
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Timothy with these words, “All Scripture is inspired by God and profitable for teaching, for
reproof, for correction, for training in righteousness; so that the man of God may be
adequate, equipped for every good work” (2 Tim 3:16-17). Wilhoit (1991) says of Christian
education, “Each of us is responsible to God for his or her own growth… to learn more of God
and to support others in their search for meaning in a confused world” (p. 33). The Gospel is
good news which transforms individuals and situations through Christ’s redemptive love and any
church institution should constantly be striving through all it does to be a channel of God’s
transforming grace (Wright & Arthur, 2010).
Conclusion
Christian education and leadership, while it may bring with it various approaches to its
models, means nothing if it is not rooted in a biblical worldview. It is critical to understand that
the ultimate source of truth and authority is God’s Word. Paul tells his readers that “All Scripture
is inspired by God and profitable for teaching, for reproof, for correction, for training in
righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim
3:16-17). Depending on the curriculum, education, whether secular or Christian, can present
materials that will fill the student with head knowledge but provide no depth to transforming the
heart. Christian education and leadership that finds its roots in God alone, providing a biblically
sound education, not only focuses on what is being taught but how to think critically,
theologically, and biblically. We are left with these comforting words, “As priests and servants,
Christian educators should see their prime responsibility as helping others to find meaning in life
and to become, in their own right, more effective priests and servants of the Most High God. As
they do so, God’s transforming grace will become ever more available to work its infinite power
in the world” (Wilhoit, 1991).
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