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Teaching Teachers Forgiveness Education in Liberia
In partnership with Dr. Robert Enright, licensed psychologist and professor of Educational Psychology at the University of Wisconsin-Madison, the International Forgiveness Institute, Inc., and Grace Network, the Student Mobilization Centre is seeking students and volunteers to help teach Enright’s Forgiveness Education curriculum to primary school teachers in Liberia.
Despite fourteen years of civil war, the future of Liberia is not without hope. The children of Liberia are the future. What is desperately needed in Liberia right now?
Liberian pastor Josiah T. Cheapoo, Sr., President of Grace Network, and Norm Bucholtz have a plan. Josiah and Norm are leading this two week outreach in January 2012. And Norm has 5 years experience teaching forgiveness education. Last January 2011, Josiah and Norm went to Liberia to teach this extraordinary curriculum. As a result, they have been invited to teach forgiveness education in every school in the country, both public and religious schools.
To complete this challenge, we need to teach teachers who will teach both children and other teachers. This strategic plan will begin with this first team of up to ten participants teaching teachers in Gbamga, Liberia.
Who should apply?
Education, Social Work, Psychology, and Youth Workers and students.
If you know someone that may be interested, please use our social networking links (Facebook, Twitter, and LinkedIn) at the top of this email notice. Thank you!
The noise of the one hundred students moving their metal chairs into circles was deafening. The Nairobi Church auditorium echoed with loud screeching as students from nearby University of Nairobi shuffled to form their groups according to the spheres or domains of society; arts, media, business, education, family, government, etc.
The room was buzzing with excitement. The intensive seminar, “Calling Quest 2001 – Transforming Your Nation Through Your God-given Vocation” is one of a series of seminars I have presented around the world for Youth With A Mission‘s Student Mobilization Centre. At this event, I had the help of three of our YWAM Madison School of the Bible interns. After the first of several presentations, the students were anxious to discuss and search the Scriptures for answers to the hard questions.
Accompanying us was a team of thirteen students from Brown University, Providence College, Rhode Island School of Design, UC San Bernadino, and UVA, all of whom had been prepared to lead the Domains Small Group discussions during our week-long Field Ministry Internships orientation in Switzerland. When we arrived in Kenya, they came with questions too. Ju Rhyu, one of the Brown students, brought these questions:
How can I bring transformation in a world of injustice? What is my place in this world? Though I yearn to see justice in a world with nations rejoicing, the burdens and problems that stand before me seem too daunting, too massive. AIDS, poverty, corruption – how do I even begin to think about these things?
It was the week of July 24-27, 2001. Yes, only a few weeks later the world would be shocked at the events of September 11, 2001. (Several American colleagues and I were still in Nairobi on that day. We were attending an international conference for the University of the Nations. We were stranded in Kenya and then Europe, waiting for the airports to unclog so we could return to our families and friends in the USA, and a very different world.)
Ju’s questions loom even larger in the face of a world terrorized by a few radicals. What could a few Christ followers do in the face of such evil? How could they help end the injustices of the poor? What is God’s good purpose for humankind? What does it mean to be created in the image of God? And are we called to serve the needs of the world?
Actually, we have two calls from God. Enjoying friendship with God, not merely right relationship, is our first call. Adam and Eve, the first inhabitants of the world in our God Story, enjoyed friendship with God. They were called twice. First, they were called to serve in the garden with the words “dress it and keep it” (Gen. 2:15). God made human beings in His image to rule and to be fruitful under His reign with full dependence on Him. Second, after Adam and Eve disobeyed and sin entered the world, God’s call became a cry seeking his lost friends. “Where are you?” (Gen. 3:9).
However, calling changed after the tragic Fall of humankind. Because of the Fall, our first call is not to service, but to restored relationship. St. Augustine expressed the call to restored relationship to God in his Confessions,
“Thou has made us for Thyself, O Lord, and our hearts are restless until they find their rest in Thee.”
When we are lost and outside relationship with God, our first call is to restored relationship through faith.
Calling to do something in the world was not separated from the call of intimate friendship. Both callings are integral to our relationship with God; both are integral to the imprint of God’s image.
Sadly, most of the students I spoke with in Nairobi that summer were not able to see a valid contribution or calling beyond the domain of the church.Though many were students of architecture, business, and communications, they did not understand the God-given calling to be an architect, or business person, or journalist. They thought the call to be a pastor or evangelist was the highest calling.
What do you think?
Our Domains Small Groups continued to press in diligently with their questions. They began to understand the imprint of God, what it means to be created in God’s image. The student groups searched the daily newspapers to see what was happening in their chosen sphere of society. Then they sought the Scriptures to understand God’s ways of governing the world.
Our team of student leaders prayed together with the Nairobi students for the very real and very current needs in the domains of health care, education, business, family, etc. They began to see past the stigma and blindness to the ills of their own society. For example, though there were already ten million AIDS orphans, it was only that summer that the first newspaper article reported that AIDS was the cause of someone’s death.
After the intensive seminar, the students continued to meet weekly to study and pray in their groups. They even took prayer walks around major centers of business, education, media, etc. They became activated in God’s calling to “dress and keep” the world. One group was ushered into the Deputy Mayor’s Office to present some of their findings and discuss the need for a better sewage system.
The students began to understand the high calling of living according to God’s design, offering their gifts, skills, and natural abilities in service to their neighbors and their world. Much of our ministry to the Poor is in helping our them understand their high calling, that they are created in the image of God. This leads us to Key #4.
Key #4: Defend the Image of God in the Poor.
The Nairobi university students at that CallingQuest and other seminars conducted over the summer of 2001 were among the most privileged of Kenyan society. However, they were missing something. We too are “Poor” if we fail to know our identity and vocation, our calling in God.
Those who know God have responsibility to the Poor. We are called to define and defend the image of God in the Poor. Because we know we are created in His image and we know His voice calling us to intimate friendship and purpose in this world, we must be diligent to defend the image of God in the Poor.
The Poor are not lazy or stupid. Jayakumar Christian writes,
“A people so close to the edge cannot afford laziness or stupidity. They have to work and work hard. Most of the lazy and stupid are dead.”
We too should be diligent. Our church life and worship should celebrate our relationship with Jesus Christ, our reconciliation with God. However, we also have the responsibility to minister to the Poor. We must look for ways in which the Poor have been limited in their access to love, justice, or peace.
Ministry to the Poor is not merely about access to material needs; it’s about removing obstacles and giving access to the cultural, social, spiritual, personal, and biological spheres of community.
Our outreach to the Poor should affect the whole system of poverty, the diabolical web to which they are bound. Our ministry is reconciliation. We are called to restore relationships, including relationship with God (religion, philosophy, theology), Community (political science and economics), the Environment (biology, ecology, engineering), the Wider World (sociology, international relations, justice), and Individuals (psychology, health care).
Ju Rhyu expresses her deepest desire that:
Through our time in Nairobi we would be able to teach that God reigns over and in and through all. He is Lord of government, business, science, technology, education, family, the church, arts and communications. The sacred should not be self-contained and relegated to a position of non-influence, but rather, should extend itself to influence holistically.
Looking into the hollow eyes of Paulo, I wondered what we could do. Paulo was emaciated and gaunt, but with a bloated belly. His parents asked us to come see him. They worried that he would no longer eat the corn tortillas they had been feeding him. Because he was weak, his mother kept Paulo hidden in the dark corner of the small mud brick house. She feared that the sun and the warm air in the mountains of Guatemala would harm him.
It was 1991 and our university student Field Ministry Internship teams visited this mountain village to serve the Rabinal Achi people, a poor community with little or no access to health care and education.
Bonnie, a nurse and our health care team leader said Paulo was dying; he was at the final stages of starvation.
With the mother’s permission and Bonnie’s recommendation, I picked up the frail boy and held him to pray. He was light as a feather. I carried him into the sun. A member of our team ran to get some 7Up and soda crackers to attempt to rehydrate him, but he would not eat. I fed him the liquid with a tea spoon, which appeared to help him. We prayed earnestly as tears welled up in our eyes for the boy and his family. “Jesus, please heal this one today.”
The clinical name for the condition is called Kwashiorkor. The belly swells due to the lack of protein. The parents did not understand that the diet of tortillas, the only food available for their little boy, was insufficient. Paulo was not getting the nutrients he needed to survive.
We learned the next day that Paulo died. Even as I write this today, I agonize over the loss of this small child that had so little hope of survival. Even now, I want to bring a good report; I want to say, “Jesus healed Paulo!” But that is not what happened.
Paulo’s family is among the poorest of the poor. He is not merely a statistic, but he is among three billion people, almost half the world’s population, who live on less than $2.50 USD a day. Approximately 24,000 children like Paulo die every day due to malnutrition and impure water. (See Facts on Global Poverty.)
That experience, and dozens of others like it in as many countries over the past two decades, shaped my vision and passion for mobilizing university students toward their calling in Christ’s mission to a needy world. I ache to see a generation of university students offer their lives, including their studies and their careers, as living sacrifices in worship of Jesus. I long to see communities of faith, churches, devote more of their resources to mission and less to the one hour event on a Sunday morning. I long to see Christian business leaders, educators, scientists, communicators, food growers, builders, health care specialists, and families connect, conspire and collaborate to serve the world’s poor, starting with one small boy or girl in one small village.
One of the most important books I have read on the subject of ministry to the poor is God of the Empty-Handed: Poverty, Power, and the Kingdom of God by Jayakumar Christian. (Amazingly, this book is not available for less than $200.00. Therefore, I will provide a brief synopsis for my next four blog posts.)
As I read this book I was challenged to understand several keys to ministry among the poor. I’m convinced these key principles are important for any ministry, any Christian desiring to serve Christ’s mission. Additional posts with stories of our ministry among the poor will follow soon.
(Note: The name “Paulo” may not be accurate, but the story is true. I may have confused this boy’s name with another we ministered to some time later.)
U2 singer songwriter Bono expresses a spiritual yearning in the 1987 album The Joshua Tree hit single: “Still haven’t found what I’m looking for…” New Musical Express (a pop music mag in the UK better known as the NME), points out that the popularity of the song may be due to the way it showed that the band cared about something which could not be reduced to a few words, principles, or statements to “save” them. The spiritual yearning, “climbing mountains” and “scaling these city walls” with a singular aim, “only to be with you”, made U2 “special” with a message that resonated making the song among the most popular of all time. Why?
Bono captured the heart-cry of a generation. Harvard University graduate Noah describes his own spiritual yearning: “My education has prepared me better than most to ‘make a living’. But once I have that living, I haven’t the faintest idea what to do with it…” He continues, “My expanded intellectual capacities make it more difficult for me to find anything to believe in… the American educational system has armed me with so much cynicism and has not allowed more opportunity to contemplate what I truly want of life.”
What I truly want…
The search, seeking what you truly want, should not cause any shame. If you are not on a search for something more, then it may be you have lost hope for the future. Or worse, it may be your search has resulted in a dead end, a fatalistic future, which requires no participation. Fatalists, whether Christian or not, have no reason to invest their lives, their resources or their work, toward something meaningful. The future is fixed and cannot be changed, according to their fatalistic belief system. To know that the course of your life has meaning, you must consider ‘what?’ or more appropriately ‘Who?’ will give your life significance.
Os Guinness writes, “First we must resolutely refuse to play the word games that pretend calling means anything without a Caller – and we must not allow people to play such games on us.” He continues,“If we don’t recognize the Caller, there are no callings; all that can remain is work without true meaning.”
A spiritual quest for meaning
Be encouraged. There is more and the future is made by those who seek a better world, those who are really living in this world as a witness of the goodness of their Creator, the God who is both the beginning and the end. The call of God is a spiritual quest. It is a call to be like him, believing in the future and creating it through our words and actions, our work and our investment, our hopes and our prayers. Even God seeks. He is the One who calls. With all his power and knowledge, God seeks those of us who will respond to his call:
“Heaven is my throne, earth is my footstool. What sort of house could you build for me? What holiday spot reserve for me? I made all this! I own all this! But there is something I’m looking for: a person, simple and plain, reverently responsive to what I say.” Isa. 66:1-2 (The Message)
Responding to God’s call is taking this spiritual quest for meaning very seriously. I believe this generation, probably more than any other, is on a search for significance. Unfortunately, the search requires resources not readily available. Though some have been on the journey and could serve as guides, they often go unnoticed; the people who might serve as a guide or mentor are hidden in plain sight. They do not hang a shingle advertising their availability to lead you on a journey of significance. If they do, you might check for references. Those who can lead you on a journey of the discovery of God’s calling will not self-promote because the act of self-promotion is contradictory to the call of God. If you seek someone to help you on your quest, do not turn to a “professional” who has reduced the process of discerning the call of God to a “12-step program” or a costly university diploma. Instead, get on with your quest, respond to God’s call with all your heart. That quest, whether you are enrolled in university or not, will likely lead you to become more of a student, more discerning, and more prayerful. A quest is a “mystery discerning enterprise,” rather than a “problem solving” project. Your quest is not a self-help program and it is not merely an adventure. Those who go on adventures experience amazing things, but they return to their routine; their lives are not changed. Those who go on a spiritual quest are changed. If they return, they are never the same. They cannot return to the same routine. They have become pilgrims on a quest that will continue throughout their lives.
Should I seek a guide?
Keep your eyes open, especially the “eyes of your heart” (Eph. 1:18). Paul the apostle prays that you may “know the hope of his calling.” Discernment and humility are needed when considering who may be a guide as you seek what is really important. The guide will be someone who is on their own journey, discerning and seeking to obey their own call from God. That they are on their own quest will likely conceal their spiritual identity from you and their value to you as a guide. Recall the characters from J. R. R. Tolkien‘s Lord of the Rings? Frodo’s quest came after Bilbo gave him the “One Ring” and Gandalf charged him to take the ring to Rivendell. On their way, Frodo and his friends met a stranger at the Prancing Pony Pub. Little did they know the stranger is the son of a king. Aragorn’s identity is concealed to others and partly concealed to himself. He is first introduced by the name Strider. Strider joined Frodo’s quest while serving as a guide and protector for the hobbits.
Please understand: This is not a formula for seeking a guide for your spiritual journey. However, Tolkien’s story is useful here. From my experience, the most valuable mentors/teachers to me have been humble individuals who were/are on their own spiritual journey. Their identity and their significance was largely concealed from me when I first came to know them. The extent of their service, guidance and protection, and their ultimate contribution to my spiritual quest is immeasurable. These individuals have been like spiritual fathers, investing themselves unselfishly as part of their own spiritual journey.
The struggle…the work
Your search will take you far from familiar territory. You cannot respond to God’s call hidden safe behind the comforts of your own culture, whether material comforts or theological/ideological comforts. Responding to God’s call takes the honest seeker both deep inside the needs in their own heart and out to a world of desperate needs. If there is deep within you a passionate desire to make a difference, you will need to become desperate enough to free yourself from the shackles of your own culture, your own hurts, and your own false beliefs. To get to know your own identity, which includes your family, your culture, and your personal trauma in life, is hard work. The call of God will always lead you to a thorough assessment of your motives and values, your woundedness and your strengths. To know that passion and the difference for which you are called is not found by taking an online survey for $50. Bottom line, it takes work to discern your calling.
“Doing anything as a calling-especially doing something quite difficult-is a lot more fulfilling than merely drifting.” Michael Novak, from his book, Business as a Calling.
Biographers and historians have conferred the title, “Father of Modern Education,” on John Amos Comenius primarily due to his contribution to modern educational methodology. Comenius was born on March 28, 1592 in Moravia, now in the Czech Republic. Much of this Moravian theologian’s writings suggest that the overarching objective of his life and work was of greater consequence than reformed educational method. The examination of the life and works of this seventeenth-century educational reformer will help us to understand if it was the intent of Comenius to influence positively the work of world mission.
Kenneth Scott Latourette writes that Comenius was “a pioneer in an educational theory which was to exert a wide influence.” Comenius’ set out to organize the teaching process in a way that “everything be [sic] taught through the senses.” He demonstrated this idea by including pictures in a textbook on foreign languages, something that had never been done before. Comenius’ chief task may be lifted from the title page of his Great Didactic, “teaching thoroughly all things to all men.” However, the purpose of his task of teaching was broader; he sought to “shape the human creature into an image of the divine.”
His proposals for universal education and the use of pictures in children’s education make him a forerunner of many modern developments in the field of education. Comenius advocated many basic principles of our modern educational system, such as “the free and universal opportunity for education of members of all classes, and both sexes.”
He is considered the first educator to have put forward the concept of international education. Comenius’ efforts on behalf of universal education earned him the title of “Teacher of Nations.”
At the time of Comenius’ birth, the Catholic Church sought to recover territories lost to the Protestant Reformation, doing so by purging heresy and burning renaissance thinkers at the stake. The pope who had the greatest influence on Comenius’ early life was Paul V, a pontiff who was intolerant of the growing numbers of Protestants in Europe, including the Bohemian Brethren. Comenius lived during the time of the first truly worldwide war, the Thirty Years War (1618-1648), which caused the destruction of wealth, cultural values, and freedoms the Bohemian Brethren had enjoyed. The Bohemians faced the fears and dangers of tyranny, accusations of heresy, and martyrdom. As we shall see, Comenius was not only aware of the over-reach of papal authority in previous generations; he was intimately acquainted with that tyranny in his own generation.
Exile and International Influence
The first decisive battle of the Thirty Years War between the Protestant and Catholic States in Europe directly affected Comenius when Catholic armies defeated Czech Protestant armies in 1620 at the “Battle of the White Mountain.” Comenius witnessed the horrors of Protestant leaders publicly executed in Prague and the brutal imposition of Catholicism on the total population of his people in Bohemia and Moravia. Comenius lost “all his property and library in 1621, when the town was taken by the imperialists.” All protestant clergy were banished from Bohemia by an Imperial mandate in 1624. Comenius fled to the mountains to hide, but secretly visited his congregation as often as he could. Exiled from his congregation, his home and his family, Comenius began the life of a writer who eventually had an international influence.
Comenius had an extraordinarily large circle of acquaintances, including royalty, and people from all branches of the Church. His life of travels afforded the breadth of multi-cultural relationships he developed. “I led a wandering life, I had no homeland. I was constantly propelled from one place to another, never and nowhere did I find a permanent home.” As a refugee, he came in contact with many of the intellectual leaders of his time in Germany, Poland, Sweden, England, and Holland. In 1641 he was called to London and in 1642 he traveled to Sweden and then to Prussia where he lived until the end of the Thirty Years War in 1648. After the war, he lived in Hungary, in Poland, and finally in Amsterdam until his death in 1670. Comenius maintained correspondence communicating his ideas with several learned men, church leaders, publishers, and historians. His extensive travels granted an ever-widening influence through which to share his dream.
Comenius possessed a passionately optimistic view of the future. His optimism appears to have come from his understanding of the character and purposes of God. He writes: “Focus on Jesus Christ as the Coming One, the Lord of the Future, Christus Renovator.” He apparently lived in expectation of God’s promises and at least their partial fulfillment in human history. As Comenius saw it, education was the best way out of the Thirty Years War. Comenius lived in a time when war was tearing apart the political, religious, and social fabric of Europe. His view of the world and apparently his work as an educational reformer was informed by his faith in God’s plan. He writes,
Jesus Christ is Lord. He is not only the Savior of souls and the teacher of wisdom, but the king of the Church and of the world. He will reign! What really matters, then, is to live in conformity with his coming kingdom and in this light to shape the alienated world, first within the Church, and then also in society.
Comenius’ dream was that “all men would participate in a universal civilization.” Out of his biblical view of the world, he pioneered an educational system that promised that all people could acquire the knowledge that led to understanding and peace. He called it “Pansophism”, an integrative and holistic system embracing all knowledge. If he indeed intended this system to make a positive contribution to world missions, further examination of his major published works will reflect that intent.
His major work, Labyrinth of the World and the Palace of the Heart, was written in 1623, his first year in hiding. The Labyrinth describes the “wanderings, bewilderments, errors, vanities, and miseries of all of every age and sex, in all circumstances and conditions.” It is a devotional classic written in the Czech language in which he describes “the journey of a pilgrim through the marketplace of seventeenth-century Europe.” Comenius identified with the “pilgrim” who he portrays as “an outsider, a voluntary exile, searching for a spiritual home,” and “a wandering scholar who worked in seven countries and was doggedly pursued by war and personal misfortune.”
By examining this personal disclosure, we can learn something of the difficult personal journey and profound calling of Comenius:
I came to the decision that I should first look into all human affairs under the sun and then only, having wisely compared one with another, choose a vocation and arrange for myself the things necessary for leading a peaceful life in the world. A pilgrim who wishes to visit the world in order to choose his vocation views all the ranks and occupations of mankind, and finds shams and confusion reigning everywhere, he withdraws from the world into his inner self and, as a true Christian finds solace in converse with Jesus Christ. Jesus reveals to him a society constituted by his true disciples whose lives are governed by the precept of disinterested love for one’s fellow man.
The Labyrinth reveals how Comenius saw the turbulent social system of his day and the way that God called him to love his fellow men, bringing reformation to more than the Church. Comenius took on huge projects such as his Didactica Magna or The Art of Teaching All Things to Everybody. Apparently this is a change from his earlier work. His concern was no longer only with teaching children; his vision was broadened with concern for all human beings.
Comenius was a theologian of hope, hope for a new generation. He believed a new order of society could be established, but with special devotion to Jesus Christ. He writes of the need to prepare “for generations of those and future times, a simple system of training . . . to qualify youth for the discharge of the important duties of life and fit them for their highest, their eternal calling.” He set out “to accomplish the means of disenthralling the world from the meshes of false principles in the affairs of religion and state,” and to compile “suitable educational works.”
Through the “means” of education, Comenius devoted his life to bringing peace to the church, the state, and ultimately in the world. He stood out among the Reformers as a true peacemaker. “In his day, we hardly find any theological thinker who was as energetically involved for the unity and harmony of Christians as he.” His hope was for the unity of all Christians. However, it was not limited to the Church alone; he hoped for “the integration of all civilization under the leadership of religion.” He wished to unite the warring Christian factions, “whose strife was wreaking an unprecedented havoc upon Europe of the Thirty Years War period.”
His passionate concerns were for the souls of all humankind, his own devastated country, and his fellow expatriates from the Unity of the Brethren. All of these things “completely engrossed his soul.” However, disappointment and failure seemed to stalk him. His greatest discouragement came in 1648 when he felt deeply betrayed by the Swedish Chancellor who failed to support the Unity of Brethren’s case in the Peace of Westphalia, a treaty that completely altered the socio-political framework of nations. No provision was made for the Protestants in Bohemia or Moravia. If they returned, they would live under the rule of the Hapsburgs with no permission to practice their Protestant faith. Rather than accept failure, the indomitable Comenius decided to work for the unity of the universal Church.
Comenius was an “apostle of reconciliation who dreamed a better future that could be built only by better men.” While war and destruction were brought through the unbridled powers of the State or the institutional Church, he argued “the only constructive task capable of really changing the world [is] molding better men by educating and inspiring them to strive after more humane ideals.” “Comenius’ inspiring motive was that of all leading educationalists, social regeneration,” writes the historian Laurie. But society, as the secularists see it, was not all he intended to reform. In his final work published in 1668, Comenius writes of his hope for “a utopian church to unite all religions in Christian love through education.” His view of the goal of schooling was “to mold students into the image of Christ.” For Comenius, Christian character, not just absorption of facts, was the goal. Comenius was an early pioneer for ecumenism, but not at any cost. He disagreed with Michael Servetus’ idea that unity could be achieved even with the Turks, if we sacrificed the Trinitarian dogma. He believed unity must be sought, but not at the cost of the truth.
Vision for Education
Comenius wrote a tract, entitled The Way of Light, with the purpose of bringing about a “national disquisition as to the manner in which wisdom, the intellectual laws of minds, may now at length towards the evening of the world be felicitously diffused through all minds in all nations.” The university is important as a teaching institution, but what is essential, Comenius writes, is “learned men in all parts of the world devoted to the advancement of God’s glory.” It is in his unique vision for the university that Comenius stands out as a true pioneer and apostolic leader in Church history. Not only did he call for universal education, Comenius had vision for his pansophic encyclopaedic college to “be found in every kingdom or large province.” His plan was for an international university that would have the same curriculum for training young men and women to embrace all knowledge, scientific and biblical, and teach all peoples of all nations the truth. His hope was that this universal education scheme would bring an end to all war and discord. His pansophic vision was to begin in Christian nations “and go from there to the Muslims, Pagan, and finally the Jews.”
Comenius understood that “neither one man nor one generation is sufficient for this great task.” To accomplish this vision, he needed a place to start. Despite the failure to raise the needed funds, his Reformation of Schools tract outlining his pansophic college vision was distributed and read throughout Europe. “It was the pansophic proposal which aroused such an enthusiastic interest in England that in 1641 he was called to that country by an influential group of churchmen and the nobility.” The English friends who invited him to England had in mind to present him “a plan for the propagation of the gospel among the heathen.” Parliament actually considered assigning the “Chelsea College, near London, as a suitable place for the Pansophic College with which the Comenian scheme was to be inaugurated.” Once again, Comenius faced disappointment and failure when the Irish Rebellion of 1641 put the plans for his pansophic college in England to an end. Parliament was permanently distracted from the Chelsea College project.
The fame of Comenius reached distant America. According to Cotton Mather, in his Magnalia Christi Americana, Comenius received an invitation to emigrate to puritan New England, possibly with a view to becoming president of the newly founded Harvard College. Mather writes:
“That brave old man, Johannes Amos Commenius [sic], the fame of whose worth has been trumpeted [sic] as far as more than three languages could carry it, was indeed agreed withal, by one Mr. Winthrop in his travels through the LOW COUNTRIES, to come over to New England, and illuminate their Colledge [sic] and country, in the quality of a President, which was now become vacant. But the solicitations of the Swedish Ambassador diverting him another way, that incomparable Moravian became not an American.”
SO THEN, WHO WAS COMENIUS?
Comenius has been remembered for the reforms that began the modern secular field of education. During his life span, his books earned him a reputation through much of Europe. He was invited first to England, and then to Sweden and Hungary to reform school systems. Comenius completed the reformation of the Swedish schools in 1648. His book, Orbis Sensualium Pictus, 1658, the first illustrated textbook, was used for 200 years. Czechoslovakia, which passed into history in 1992, celebrated the four hundredth anniversary of the birth of Comenius throughout that year. Recognition of Comenius was given in seventy other lands as well. The influence and fame of Comenius is reflected in a 2002 poll that shows over 27 percent of the Czech people consider him the most famous Czech in history. University projects, societies, and centers of language study have developed in honor of Comenius as his work has been interpreted in recent generations.
It is evident that John Amos Comenius was a pioneer in the task of world missions. With apostolic zeal, he worked toward international peace through universal education. Comenius may be remembered as an educational innovator, but he lived his life intentionally working to advance the cause of Christ and world mission. His vision was more than proud human optimism. Comenius dreamed of the equality of human races and an all-embracing community. However, he was far too experienced and too familiar with the forces that destroy and divide humanity to conclude that he was just a pious dreamer hoping for a pure utopia. His own words and his work exemplify a life responsive to Christ’s Great Commission, “Go ye therefore and teach all nations” (Mt. 28:19 KJV). His apostolic passion is revealed in this paraphrase of the Lord’s Prayer in The Way of Light:
“Through the whole of Europe, of Asia, of Africa, of America, through the Magellanes [the southern parts of the present-day Chile and Argentina], and through all the islands of the sea, may thy kingdom come, may Thy will be done!… raise up men to write Thy purpose in books, but books such as Thou Thyself mayest write in the hearts of men. Make schools to be opened in all parts of the world to nurse Thy children! And do Thou raise up Thine own school in the hearts of all men in the whole world that they may ally themselves together for Thy praise.”
[From a paper I wrote in June 2004 as part of my studies at Fuller Seminary.]
© Copyright 2008 John Henry. All rights reserved.
Ray Bakke points out that an “incarnational servanthood” model presents a “unique and profound combination of Jesus as message and Jesus as model.” (Sider 2004:137) Families opening their homes to students will counteract globalization’s isolating effect, for the host and the student. My wife and I have hosted internationals in one way or another since we were married in 1988. Relationships with students from Japan to Colombia, Ethiopia to Indonesia, and China to Saudi Arabia have been cultivated at our dinner table, living room, and backyard BBQ. This kind of hospitality, friendship with the foreigner, is biblical. It’s loving our global neighbors.
When the church responds to the opportunities for international relationships at the university community, she will find herself more apt to pursue answers to desperate social issues, presenting a more hopeful message.
The growing global need for pure water reveals our interdependency and our call to environmental stewardship. Because the “goal of the church’s holistic outreach is the transformation of people, communities, and society for the glory of God,” water is a primary operating theme for development.
The Au Sable Institute, a biblically based Wisconsin Idea, is pursuing a vision to help develop livable cities, energy-efficiency, and rising standards of living around the world. Au Sable presents a view of God that comes from the revelation of creation. By our faithful stewardship of God’s creation we witness to the world that our faith is real. The church is marginalized in influence in as much as Christians have little revelation of the God of the material world where environmental issues and global poverty are very real.
“The Christian answer to the educational problem must be given in unity with the answer to the problem of personality and community…it must point men (sic) toward such a community as is sufficiently concrete and commanding to claim the hearts of individuals and masses and yet also sufficiently transcendent and universal to embrace all human ideals and possibilities.” (Tillich 1988:18)
A growing segment of the postmodern Western world is urban, tech-savvy, pluralist, and conservationist. They care for their neighbors through community gardens, recycle efforts, and multicultural celebrations. Rather than ascribe to a single religious creed, this emerging neo-pagan people embrace a credo of caring for the poor and needy, the marginalized who have suffered under modern injustices.
Early penitent Modernists, like prophets, developed the principles of this emerging community through protest movements. However subsequent generations have taken on a more self-righteous rejection of the second-hand values of materialism, secularism, and individualism. The new leaders are proud of their progressive thinking and the supposed tolerance of their movement. Informed by multiple religious traditions, not least of which are select biblical teachings, this community enforces their vision of “purity” for government and business through the “patronage” of allied elites in politics, entertainment, and education. This power-laden religious/political force mimics Second-Temple Judaism.
Jesus makes headline news when miracles occur in his local community, a vast urban slum. He looks in the camera decrying the hypocrisy and injustice of the self-righteous and powerful. Those who once sought for justice for the poor reject Jesus and mount a media campaign to “crucify” him.