簡單導讀：《Intergenerational Christian Formation》

跨代信仰塑造的根基──走進真正的「家」教會

導讀：《Intergenerational Christian Formation》

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部分一（Part 1: Foundations）根基：為何我們失去了彼此？

1.0 導言：我們何以失去了彼此？

在許多教會，我們為了「有效率」「配搭年齡層需要」而細分了各群體……然而分齡制度也築起牆，使世代漸行漸遠。第一部分提醒：真正的教會是跨代相連的屬靈家庭──彼此扶持、彼此學習、彼此見證；這是一種回歸以神為中心的信仰文化，而非僅是組織策略。

1.1 教會的根本召命：跨代相連（原書在 Part 2 論述聖經與神學基礎，本文則將其提前至 Part 1，因為在教會牧養脈絡中，我們需要先看見跨代信仰塑造的神學召命，再談實踐策略。）

（1）聖經全景：申6、徒2、林前12呈現「代代相連的信仰共同體」。

（2）神學基礎：

• 基於創造本意：人被造於家庭與群體中。(可參看教會的《家庭與信仰》主日學)

• 源自耶穌實踐：關懷孩童、醫治長者、召聚多元群體。

• 延伸聖靈工作：兒女說預言、少年見異象、老年做異夢。

  （3）牧養反思：我們仍以工業化教育制度設計牧養#，還是回到「關係」為核心的塑造？

• #有些教會在設計牧養或教導方式時，不知不覺地套用了 工業化時代學校教育的模式，而不是以聖經中的「家庭與群體」為藍本。

1.2 跨代文化的三大要素

（1）Presence 在場與同在：各世代出現在彼此生命中；不只是「照顧」而是「同行」。

（2）Participation 參與與貢獻：人人都是身體的一部分；兒童敬拜、青年關顧、長者被激勵。

（3）Mutuality 互惠與同行：非單向教導，而是彼此祝福與補足。

→ 指向：跨代塑造不是節目微調，而是文化轉向。

1.3 當代教會的挑戰與盲點

（1）年齡分工造成代際斷裂。

（2）信仰傳承外判化：父母、教會過度依賴課程而非群體。

（3）成長偏知識與活動，忽略生活場景中的見證與同行。

→ 呼籲：教會要成為「家」，不是宗教超市。

1.4 為何需要重拾跨代塑造？

（1）研究所見：留在信仰群體的年輕人多與他代有真實關係。

（2）Sticky Faith 原則：一位青年若擁有約五位跨齡成年同行者，其信仰穩定度大幅提升。

（3）長者於跨代群體中更有生命感與歸屬。

→ 結論：這不只是為了下一代，更是為了整體教會的現在與未來。

1.5 牧養反思：我們能否重新成為一個家？

（1）講道與聚會是否預留世代交會空間？

（2）是否給孩童與長者「貢獻」而非只「被服事」的機會？

（3）是否營造「互相需要、彼此學習」的文化？

1.6 結語：從分裂回歸連結，從制度回歸生命

Part 1 核心訊息：跨代不是策略，而是一種悔改──從分齡與效率至上的事工邏輯，回到教會本相。「世人因此認出你們是我的門徒，是因你們彼此相愛」（約13:35）。

#跨代牧養並不等於把所有人集合在同一個活動或同一個空間。若只是坐在一起，卻沒有彼此的互動、學習、關係的建立，那並不是真正的 intergenerational formation。

核心意思是：

• 跨代 ≠ 大雜燴活動

• 跨代 = intentional（有意圖的）連結與塑造

• 關鍵在於 presence, participation, mutuality 三要素（在 Part 1, Chapter 3 裡展開）。

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部分二（Part 2: Practices & Spaces）塑造成為「場域」：跨代共融的現場

2.0 導言：理念必須成為場域

若只停留於理論，無法實現「全教會一起成長」的異象。第二部分聚焦如何構建「塑造的場域」。

2.1 核心觀念：教會是「跨代塑造的生態系統」

每次敬拜、聚餐、遊戲、討論，都是神塑造生命的地方；而這個塑造要跨代發生。

2.2 四大面向的實踐轉化

（1）人際結構：小組／家庭／團契轉為混齡結構。

（2）空間設計：教堂／家居／公共空間重新定義以容納跨代共處。

（3）教育內容：主日學與裝備材料更新為可跨代共學。

（4）節期與活動：將教會年曆轉化為跨代連結的節奏。

2.3 問題引導：如何設計真正跨代的空間？

– 敬拜是否讓所有年齡參與且被尊重？（參與不是重點）

– 小組是否打破年齡壁壘、促進互學？

– 空間是否讓孩子、長者、成人皆有歸屬？

– 是否願意拆解「世代分隔」的慣性？

2.4 結語：一場「場域更新」的靈命旅程

跨代塑造不是加活動，而是改文化；當我們重設空間（實體、心靈、結構），就為聖靈預備工場。

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部分三（Part 3: Ministry Applications）實踐：教學、事工、敬拜

3.0 導言：強調「經歷共享」勝於「資訊傳遞」

3.1 教學實踐（Teaching Practices）

目標：建立跨代學習社群。

實例：

（1）主日學加入混齡單元。

（2）故事分享為核心的小組教學。

（3）「跨代導師」關係取代單向灌輸。

3.2 事工實踐（Ministry Practices）

目標：在共同服事中經歷神。

實例：

（1）全家短宣／社區服務。

（2）年長與青少年配對同工。

（3）代際事奉小隊承擔一堂崇拜或一段週期。

3.3 敬拜實踐（Worship Practices）

目標：讓每一代成為參與者，而非觀眾。

實例：

（1）每月一次代際主日（兒童禱告、長者讀經、青少年領詩）。

（2）設「代際見證」時段（如父子同台見證）。

（3）重新設計座位與流程，使家庭能同坐敬拜。

3.4 屬靈核心觀念（Spiritual Anchor）

外在行動 → 內在轉化 → 屬靈意義

（1）一起學習 → 由「教」轉為「同行」 → 群體記憶傳承

（2）一起事奉 → 由「效率」轉為「關係」 → 成為神家一分子

（3）一起敬拜 → 由「觀眾」轉為「參與」 → 體驗神同在

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部分四（Part 4: Culture & Leadership）文化與領導：打造代際教會

4.0 導言：不靠活動疊加，而靠文化養成

4.1 從節目導向走向文化塑造

提醒：Intergenerational formation flourishes not in programs but in the ethos of the congregation.

反思：

– 我們是分開照顧世代，還是鼓勵連結？

– 空間、語言、服事安排是否促進自然共處？

4.2 領袖的角色與文化翻轉

（1）成為橋樑建立者（Bridge Builders），非界線劃分者。

（2）鼓勵各世代參與領導與決策。

（3）以關係為本，而非唯目標導向。

實踐：

– 代際領袖共學會。

– 執事與青年配對同行。

4.3 打造代際文化的四大元素

（1）敞開溝通：促進跨代理性與故事交流。

（2）彼此接納：包容語言、文化、表達差異。

（3）空間共享：時間與場地能容納家庭一同參與。

（4）異象共融：重大決策納入各年齡層聲音。

4.4 結語與挑戰：長路同行

A church becomes intergenerational not by adding a ministry, but by reshaping its soul.

這是關於教會靈魂的重整。

4.5 結構總結（Summary Table）

• 節目導向 vs 文化導向：重氛圍，不疊活動。

• 領袖角色：領袖即文化塑造者。

• 四大元素：溝通、接納、共享、異象共融。

• 長路同行：需要時間與堅持。

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附錄：第二版的深層意義──從現象到靈魂的更新

A.1 神學深化：代際教會論（intergenerational ecclesiology）

跨代不是策略而是本體論回歸，呼應林前12的「互為肢體」。

A.2 世代理論與屬靈塑造：對 Gen Z／Alpha 的真誠對話

由「被服事對象」轉為「同行者、啟發者」，承認其屬靈洞見。

A.3 從活動到屬靈空間生態：核心節奏（core rhythms）

家庭式敬拜、交錯年齡小組、共融節期，形塑可持續的屬靈節奏。

A.4 領袖先行的文化翻轉

牧者先成為橋樑，在決策過程納入各世代，重塑教會的靈魂。

A.5 結語

這不是技巧升級，而是文化轉化──你我是否願意選擇這條跨代同行之路？

希望以上拙要能幫助領袖們讀懂此書

Antony傳道

The Foundations of Intergenerational Faith Formation: Entering the True “Family” Church
Reading Guide: 

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Part 1: Foundations – Why Have We Lost Each Other?

Intergenerational Christian Formation

1.0 Introduction: Why Have We Lost One Another?

In many churches, we have divided people into separate groups for the sake of “efficiency” and to “meet age-specific needs.” Yet these divisions have also built walls that push generations apart.

This first section reminds us: the true church is a spiritual family where generations are connected—supporting one another, learning from one another, and bearing witness together. This is not merely an organizational strategy but a return to a God-centered culture of faith.

1.1 The Church’s Fundamental Calling: Generational Connection

(The original book presents biblical and theological foundations in Part 2. Here, however, we bring it forward to Part 1, because in the context of pastoral ministry, we must first see the theological calling of intergenerational formation before talking about practical strategies.)

(1) Biblical Overview

Deuteronomy 6, Acts 2, and 1 Corinthians 12 present a vision of a faith community where generations are linked together.

(2) Theological Foundations

• Creation’s intent: Humanity was made to live in families and communities. (See also the Sunday School course Family and Faith.)

• Jesus’ practice: He welcomed children, healed the elderly, and gathered people from diverse backgrounds.

• The Spirit’s work: Sons and daughters will prophesy, young people will see visions, and the old will dream dreams.

(3) Pastoral Reflection

Do we still design discipleship and ministry using the model of the industrial-age school system, or do we return to a relational model of formation?

Some churches, often without realizing it, have shaped discipleship after the industrial-era school system—segregating by age, focusing on curriculum delivery—rather than after the biblical model of family and community.

1.2 Three Core Elements of Intergenerational Culture

• Presence: Generations show up in one another’s lives. This is not just about “taking care of” but about walking together.

• Participation: Everyone contributes as part of the body—children in worship, youth in service, elders offering encouragement.

• Mutuality: Not one-way teaching, but reciprocal blessing and growth.

→ Intergenerational formation is not about adjusting programs but about a cultural reorientation.

1.3 Challenges and Blind Spots in Today’s Church

• Age-based divisions create generational disconnection.

• Faith transmission has been outsourced: parents and churches rely too much on programs instead of community life.

• Growth has been reduced to knowledge and activities, neglecting shared life and testimony.

→ The call: The church must become a home, not a religious marketplace.

1.4 Why We Must Recover Intergenerational Formation

• Research: Young people who stay in faith communities usually have real relationships with other generations.

• Sticky Faith principle: A teenager with about five adult companions from different ages is far more likely to remain strong in faith.

• Elders: They experience deeper vitality and belonging in intergenerational settings.

→ Conclusion: This is not just about the next generation—it is about the present and future health of the whole church.

1.5 Pastoral Reflection: Can We Become a Family Again?

• Do our sermons and gatherings create space for generations to meet?

• Do we give both children and elders opportunities to contribute, not only to be served?

• Do we cultivate a culture where people truly need and learn from one another?

1.6 Conclusion: From Division Back to Connection, From System Back to Life

The core message of Part 1 is this: intergenerational ministry is not a strategy but a form of repentance—turning away from age-segregated, efficiency-driven ministry and returning to the essence of the church.

“By this everyone will know that you are my disciples, if you love one another.” (John 13:35)

Intergenerational formation does not mean gathering everyone in the same room for an activity. If people are simply sitting together without interaction, learning, or relationship-building, that is not true intergenerational formation.

In short:

• Intergenerational ≠ A mixed-age event with no real connection.

• Intergenerational = Intentional connection and formation.

• The key: presence, participation, and mutuality (explored further in Part 1, Chapter 3).

Part 2: Practices & Spaces – The Contexts of Intergenerational Life

2.0 Introduction: Vision Must Become Space

If we stay at the level of ideas, we cannot realize the vision of “the whole church growing together.” Part 2 focuses on building spaces of formation.

2.1 Core Idea: The Church as an “Intergenerational Ecosystem”

Every worship service, meal, game, and discussion is a place where God shapes lives—and this shaping must happen across generations.

2.2 Four Areas of Transformation

1. Relational structures: shift groups, families, and fellowships into mixed-age settings.

2. Physical spaces: redesign sanctuaries, homes, and public places to allow for intergenerational presence.

3. Educational content: renew Sunday School and discipleship materials for intergenerational learning.

4. Calendar rhythms: reshape the church year into rhythms that foster generational connection.

2.3 Guiding Questions: How Do We Design Truly Intergenerational Spaces?

• Does worship allow all ages to participate and be respected?

• Do small groups break down age barriers and foster mutual learning?

• Do our spaces give children, adults, and elders a sense of belonging?

• Are we willing to dismantle the habit of generational separation?

2.4 Conclusion: A Spiritual Journey of Space Renewal

Intergenerational formation is not about adding activities but about reshaping culture. When we reset our spaces—physical, relational, and structural—we prepare a workshop for the Spirit.

Part 3: Ministry Applications – Teaching, Ministry, Worship

3.0 Introduction: Shared Experience Over Information Transfer

3.1 Teaching Practices

Goal: Build learning communities across generations.

• Add mixed-age units to Sunday School.

• Make storytelling central to group teaching.

• Replace one-way teaching with intergenerational mentoring.

3.2 Ministry Practices

Goal: Encounter God by serving together.

• Family mission trips or community service.

• Pairing elders with youth for ministry teams.

• Intergenerational service teams leading worship together.

3.3 Worship Practices

Goal: Every generation becomes a participant, not an audience.

• Monthly intergenerational Sunday (children praying, elders reading Scripture, youth leading songs).

• “Intergenerational testimonies” (e.g., father and child sharing together).

• Redesign seating and flow so families can worship together.

3.4 Spiritual Anchors

Outer action → Inner transformation → Spiritual meaning

• Learning together → from “teaching” to “journeying” → collective memory.

• Serving together → from “efficiency” to “relationship” → becoming part of God’s family.

• Worshiping together → from “spectator” to “participant” → experiencing God’s presence.

Part 4: Culture & Leadership – Building an Intergenerational Church

4.0 Introduction: Not Program Stacking, But Culture Formation

4.1 From Programs to Culture

Intergenerational formation flourishes not in programs but in the ethos of the congregation.

Reflection:

• Do we separate generations into silos, or do we encourage connection?

• Do our spaces, language, and ministry practices foster natural life together?

4.2 Leadership and Culture Change

• Leaders must become bridge-builders, not boundary-keepers.

• Encourage all ages to participate in leadership and decision-making.

• Lead with relationships, not only goals.

Practices:

• Intergenerational leadership learning groups.

• Pairing deacons with youth for shared ministry.

4.3 Four Elements of Intergenerational Culture

1. Open communication: sharing ideas and stories across ages.

2. Mutual acceptance: embracing differences in language, culture, and expression.

3. Shared spaces: creating time and place for families to participate together.

4. Shared vision: including voices from every age in major decisions.

4.4 Conclusion & Challenge: Walking the Long Road Together

A church becomes intergenerational not by adding a ministry, but by reshaping its soul.

This is about the re-formation of the church’s very being.

4.5 Summary Table

• Program vs. Culture: focus on atmosphere, not more events.

• Leadership role: leaders are culture shapers.

• Four elements: communication, acceptance, shared space, shared vision.

• The long road: requires time and perseverance.

Appendix: Deeper Meaning – From Activity to the Soul

A.1 Theological Depth

Intergenerational church is not a strategy but an ontological return, echoing 1 Corinthians 12’s vision of “members belonging to one another.”

A.2 Generational Theory & Spiritual Formation

With Gen Z and Alpha, we move from seeing them as “recipients” to recognizing them as “companions and inspirers,” acknowledging their spiritual insights.

A.3 From Activities to Rhythms

Family worship, mixed-age groups, and intergenerational festivals create sustainable rhythms of faith.

A.4 Leadership-Led Culture Change

Pastors and leaders must go first—becoming bridge-builders, bringing all generations into decision-making, and reshaping the church’s soul.

A.5 Conclusion

This is not about upgrading techniques but transforming culture.

Will we choose the intergenerational path together?

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I hope this guide will help leaders grasp the heart of the book.

—Pastor Antony

《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