《從教育底層邏輯，重思基教更新之路》

An additional AI-generated English version of the article has been attached after the Chinese text.

一、引言｜我們是怎樣「養成」信仰的？

在教會中，我們常談「裝備信徒」、「訓練門徒」、「傳承信仰」，但這些行動背後，是否隱藏著我們對人的理解與對教育的預設？我們究竟是在「教導」一套系統，還是在「培養」一顆願被主塑造的靈魂？

這就是所謂的「教育底層邏輯」（the underlying logic of education）——每個教學活動背後，都有一套不明言但深深影響教學方式與內容的信念結構。今天，讓我們從教育的底層邏輯出發，重新反思我們的信仰教育，是怎樣的邏輯在驅動著？

二、德國教育與信仰的連結｜從更正教精神到靈魂的培養

德國教育素來以其扎實與深度著稱，其背後的理念深受更正教運動的啟發。宗教改革家馬丁路德堅信「人人皆祭司」，強調信徒應有能力直接閱讀聖經，親自與上主建立關係。因此，他不但翻譯聖經，更推動義務教育，認為「能閱讀聖言」是一切信仰生活的基礎。

這信念進一步發展成德國教育傳統中的 Bildung 理念——意指「靈魂與人格的養成」。教育不再只是傳授技能，而是人的形成，是在文化、道德與靈性中被慢慢塑造。這是一種重關係、重反思、重內在轉化的教育模式，不以效率為本，不以成果論斷。

這種教育節奏是慢的，是預留空間讓人內省、轉化與成長的。而這種精神，也應是我們在信仰教育中所承繼的根基。

三、我們的信仰教育，藏著哪一種邏輯？

其實真正影響一個人的，從來不是表面的知識，而是背後的文化與意識形態。知識可以被記憶，卻未必會改變一個人的選擇；反倒是那些我們未曾察覺、卻早已內化的信念與價值觀，決定了我們怎樣看神、看自己、看他人，也決定了我們的信仰會長成什麼模樣。

我們若細看華人教會的主日學文化，會發現它往往承襲的是東亞教育體制中的「填鴨式」邏輯：

• 老師講，學生聽；

• 內容滿，時間短；

• 重視記憶，忽略內化；

• 追求答對，而非探索。

這樣的教育方式，在語言學習或考試訓練上或許有效，卻難以孕育出深層的信仰思考與靈命更新，更不用說培育出深度成熟的門徒生命。學生可能知道很多屬靈術語，卻未曾問過：「這些真理，與我的痛苦、選擇與呼召有何關聯？」

相比之下，猶太文化的教育更接近信仰原型。他們不急於給答案，而是樂於提出問題；拉比教學不以正確為終點，而以探索為起點。他們相信：在提問與掙扎的歷程中，人會更真實地遇見神，也更誠實地面對自己。

這樣的教育觀，才是真正與信仰本質一致的培育方式。

特別是在這樣的脈絡下，我之所以提出「一對一門訓」的實踐方向，就是為了補足課堂教育的不足。雖然課堂模式仍值得革新，但一對一的師徒同行，不僅源自聖經，也正是耶穌以生活培育門徒的方式。這種陪伴不只是教導內容，而是按人為人、在關係中塑造門徒的生命，使信仰教育回歸本質：生命影響生命。

▍在我們教會中，我們的教育邏輯是什麼？

問題	工具導向的教育	靈命塑造的教育
教會是什麼？	屬靈機構，提升效率	群體生命，共同成長
教育是為了什麼？	傳授知識，準備事奉	轉化生命，回應召命
領袖是怎樣產生的？	訓練課程出來的「產品」	主在同行中逐漸呼召出來的人
教得怎樣才算成功？	聽眾掌握知識點	聽眾進入反思與悔改的旅程

這張表不是對錯之分，而是邀請我們更誠實地面對：我們正在建立怎樣的信仰群體？我們所做的主日學與門訓，是否預留空間讓人不只是獲得知道，還能面對真我、與神對話、走進世界、悔改更新？

四、從直線成長到靈魂曲線｜信仰的塑造是一場慢功夫

我們常以為，信仰成長像是階梯：完成初信班、門訓班、領袖課程，屬靈生命就步步高升。但真實情況往往是：信仰像一條曲線，有時前進，有時跌倒；有時充滿信心，有時懷疑掙扎。

這不是退步，而是真實的門徒歷程。因為信仰不是績效，不是KPI，而是一段與主同行的人生故事。這段故事中，有迷失，有等候，有安靜，也有破碎再起的恩典。

我們需要勇敢承認，信仰不是一場「被優化」的人生計畫，而是一次又一次學會在不完全中倚靠神的過程。若我們的教育邏輯太過依賴成果與評量，就容易將信仰簡化為應對人生挑戰的工具，而不是對人生意義的回應。

這正是信仰與教育最深層的交會點——當教育以塑造人的靈魂為目的，信仰教育才能不再只是課程，而是成為一場與上主同行的旅程。

五、三個信仰教育的牧養轉向

要從制度化的課堂轉向靈命的塑造，我們需要重新調整教育的三個焦點：

1. 從訓練到陪伴 不再視信徒為服事的資源，而是主所愛的生命。陪伴不追求掌控，而是選擇同行。這種牧養不是站在講台教導，而是坐在對方面前傾聽。

2. 從結果到歷程 靈命成長不應以「完成課程」來定義，而是問：「在這段過程中，他是否學會了真誠面對自己、面對他人？是否更渴望認識神？」這樣的歷程，往往不快，也不顯眼，卻是最真實的更新。

3. 從內容到信念 好的信仰教育，不只是讓人記得聖經真理，而是幫助人活出這些真理，讓它們成為做決定的依據，成為受傷時的安慰，也成為一生召命的根基。

六、結語｜教育的重點，不是完成一課，而是成就一個人

教會不是訓練中心，而是栽培園地。主日學不是速成班，而是靈魂慢慢成熟的溫室。門訓不是流水作業，而是耶穌在湖邊一次次的邀請：「你愛我嗎？」

願我們的信仰教育，重新以「人」為起點，以「主」為終點。不是為了人數、為了填補服事崗位而教，而是為了回應神的呼召而陪伴。

不是教會有多少課程，而是有多少人，正在主的手中，一點一滴被塑造為主的器皿。

願我們勇敢慢下來，把教室變成生命影響生命的對話空間，把教案變成生命成長的模造旅程，讓信仰不再只是知識的傳遞，而是生命影響生命的成長旅程。

Antony傳道

Rethinking the Renewal of Christian Education: From the Underlying Logic of Education
I. Introduction | How Are We “Formed” in Faith?

Within the church we often speak of “equipping believers,” “training disciples,” and “passing on the faith.” Yet beneath these actions lie hidden assumptions about our understanding of the human person and our presuppositions about education itself. Are we merely “teaching” a system of doctrines, or are we “forming” souls willing to be shaped by the Lord?

This is what may be called the underlying logic of education—the deep structure of convictions that silently yet profoundly shapes our methods and content. Today, I invite us to begin from this very foundation, to ask: what logic is driving our Christian education?

II. German Education and Faith Formation | From Protestant Spirit to the Cultivation of the Soul

German education has long been admired for its rigor and depth, and its roots are deeply indebted to the Protestant Reformation. Martin Luther, convinced that “every believer is a priest,” insisted that all should be able to read Scripture and commune directly with God. Thus he not only translated the Bible, but also advocated for universal education, believing that “the ability to read the Word” was fundamental to the Christian life.

This conviction eventually crystallized in the German tradition of Bildung—the “formation” of the soul and the shaping of character. Education here is not merely the acquisition of skills, but the slow molding of the person within the spheres of culture, morality, and spirituality. It is an education of relationship, reflection, and inner transformation—not efficiency or measurable outcomes.

The pace of such education is deliberately slow, leaving room for introspection, transformation, and growth. This very spirit, I would argue, is the foundation that Christian education ought to reclaim.

III. What Logic Lies Hidden in Our Christian Education?

What truly shapes a person is never merely knowledge, but the cultural and ideological currents beneath the surface. Knowledge can be memorized, but it rarely transforms choices. It is those unnoticed yet deeply internalized beliefs and values that determine how we see God, ourselves, and others—and ultimately what shape our faith takes.

If we examine the culture of Sunday School in many Chinese churches, we find it often mirrors the East Asian logic of rote pedagogy:

• The teacher speaks; the students listen.

• The content is packed; the time is short.

• Memory is prized; reflection is neglected.

• Correct answers are valued over genuine exploration.

Such methods may serve well in language learning or exam preparation, but they do little to nurture deep faith, nor to cultivate mature disciples. Students may master spiritual vocabulary, yet seldom wrestle with the real question: “What do these truths mean for my pain, my choices, and my calling?”

By contrast, Jewish pedagogy remains closer to the biblical prototype. Rabbis rarely rush to provide answers; they delight in posing questions. Teaching is not about reaching correctness, but about initiating exploration. They believe that in the struggle of questioning, one encounters God more authentically and faces oneself more honestly.

It is this logic of education that aligns most closely with the essence of faith formation.

It is also in this light that I propose the practice of one-to-one discipleship. While classroom models remain valuable, they require renewal; yet it is the life-on-life mentoring, deeply rooted in Scripture and exemplified in Jesus’ own way of forming disciples, that most fully embodies the essence of Christian education. Here discipleship is not the transfer of content, but the shaping of a person through relationship—life shaping life.

In our church, then, what educational logic truly governs us?

Question	Tool-Oriented Education	Soul-Forming Education
What is the church?	A spiritual institution for efficiency	A community of life growing together
What is education for?	Knowledge transfer, preparing for service	Life transformation, answering God’s call
How are leaders produced?	Products of training programs	Persons gradually called through shared journey
What counts as success in teaching?	Audience grasps key points	Audience enters reflection and repentance

This is not about right or wrong, but an invitation to honesty: what kind of Christian community are we building? Does our Sunday School and discipleship leave room not only for knowing, but also for facing the true self, dialoguing with God, and being renewed into mission?

IV. From Linear Growth to the Curves of the Soul | Faith Formation as Slow Work

We often imagine spiritual growth as a staircase: complete the baptism class, then discipleship, then leadership training, and one’s spiritual maturity ascends step by step. Yet reality is more like a winding curve: sometimes advancing, sometimes faltering; sometimes full of faith, sometimes in doubt.

This is not regression—it is the true path of discipleship. For faith is not performance, nor KPI, but a life-story with Christ. In that story are seasons of loss, waiting, silence, and grace after brokenness.

We must dare to admit: faith is not an “optimized” life plan, but a repeated learning of reliance upon God amid imperfection. If our educational logic clings too tightly to outcomes and assessments, we risk reducing faith to a utilitarian tool for life management, rather than a profound response to life’s meaning.

Here lies the deepest convergence of faith and education: when education aims at the shaping of the soul, Christian education ceases to be mere curriculum, and becomes a journey of companionship with the Lord.

V. Three Pastoral Shifts in Christian Education

To move from institutionalized classrooms to soul-forming discipleship, we must redirect our focus in three ways:

1. From Training to Accompaniment

Believers are not resources for ministry, but lives beloved by God. Accompaniment does not control but chooses to walk alongside. Such pastoral work is less about lecturing from the pulpit, more about listening face-to-face.

2. From Outcomes to Process

Spiritual growth is not measured by course completion, but by the questions: Has this person learned to face themselves and others honestly? Do they hunger more deeply for God? Such processes are rarely fast or visible, yet they are the truest renewal.

3. From Content to Convictions

Good Christian education does more than help people recall biblical truths; it enables them to live those truths—so that doctrine becomes the basis of decisions, the comfort in suffering, and the root of vocation.

VI. Conclusion | Education’s Aim Is Not Completing a Lesson, but Forming a Person

The church is not a training center, but a garden of cultivation. Sunday School is not a crash course, but a greenhouse of slow spiritual growth. Discipleship is not an assembly line, but the lakeside invitation of Jesus: “Do you love me?”

May our Christian education once again begin with the human person and end with the Lord. Not driven by numbers or vacancies in service, but by the call of God. Not about how many courses we can offer, but how many lives are being gently formed into vessels for Christ.

May we dare to slow down—transforming classrooms into spaces of soul-to-soul dialogue, lesson plans into journeys of growth, and Christian education from knowledge transfer into the lived journey of life shaping life.

—Rev. Antony