The contemporary quest for spirituality (or spiritual ‘connection’) in formal education can be linked to the question what education is for. The present article is concerned with contributing to a reformational approach to the question of the purpose of education, with specific reference to spirituality. From a reformational perspective, spirituality should be understood within the framework of the relation between God and his creation. In this article I turn to the thought of Jonathan Edwards (1703–1758), a philosopher-theologian who was convinced that the world exists to communicate the glory of God. This conception of the relation between God and creation gave rise to three recurrent themes in Edwards’ philosophy which, I will argue, may be conducive to a reformational understanding of the purpose of education. These themes may provide us with ways of conceptualising various types of spiritual ‘connection’ in school education. The three philosophical themes are: knowledge as the true perception of relations; human beings as creation’s consciousness; and sound morality as arising from true perception. Provided that certain weak points (from a reformational philosophical point of view) are adjusted, these themes can be fruitfully applied to the question of the purpose of education.
Edwards focused much of his pastoral energies on children, youth, and ministry students. This chapter seeks to trace and build on the research (mainly presented in dissertations and in Minkema’s biographical introductions) that deals with ‘Edwards as educator’. For Edwards, education’s primary aim was to serve the salvific knowledge of God, which then had to shape the learner’s whole life. In order to achieve this aim, education had to take place within a close, triangular relationship between Christ, the teacher, and the learner. Emphasis was placed on learning with understanding and on the individual responsibility to learn. Edwards’s educational methods revolved around questioning and discussion. Although his educational ideas were not wholly original, his educational impact, as mediated by his New Light followers, was significant. The chapter ends with a tentative evaluation of his educational legacy in light of his revivalism.
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