The growing problem of biblical illiteracy among confessing Christians in American society has become a major issue for the church in America. In survey after survey, researchers have shown that a growing number of Christian believers are lacking in basic scriptural knowledge and traditional doctrinal ideas. As biblical illiteracy continues to escalate, local churches must take proactive steps to address this alarming trend. Local churches should prioritize biblical education amongst congregants in response to the growing trend of biblical illiteracy in America. Local Christian leaders can counter the increasing trend by implementing effective Sunday School strategies to provide a comprehensive foundation for effective biblical education.
The Dilemma of Biblical Illiteracy
One of the great dilemmas faced by the modern church in America is the problem of biblical illiteracy amongst congregants. When defining biblical illiteracy, Mathews (2022) argues that it is the “ignorance of foundational biblical characters, phrases, events, and biblical representations in literature” (pg. 1). While this is not a new issue, research has shown that recent decades have witnessed a sharp rise of biblical illiteracy among confessing Christians. According to Barna Group (2010), facts about Christianity, commonly recognized and understood by believers, have become unknown amongst modern American Christians. Surveys from both the British Bible Society and the American Bible Society have highlighted the troubling lack of biblical literacy among children and young adults (Watson, 2014). According to Watson (2014), Approximately 43 percent of British school-age children have never heard of the story about the crucifixion of Christ, and this percentage only slightly improves among American children.
While research shows the problem of biblical illiteracy in the younger generation, it is essential to note that it is not limited solely to children. Sadly, according to a 2013 survey by the American Bible Society, roughly 57 percent of US young adults read the Bible less than three times per year (Watson, 2014). According to Mathews (2022), two separate Barna polls show a 10 percent decline in weekly Bible reading among Americans over an 8-year period. However, as Daniel (1999) notes, this problem is not just an issue among youth, as many adults lack basic biblical knowledge. Research shows that the problem of biblical illiteracy is growing across all age groups among American Christians. Barna Group (2010) notes that current data suggest that the problem of biblical illiteracy will continue to grow as biblical literacy is likely to see a significant decline in the future. Barna Group (2010) suggests that with the growing decline of interest in participating in churches amongst young adults and their growing families, biblical illiteracy will continue to increase as society becomes increasingly secular.
Another area of concern when considering the growth of biblical illiteracy in the American church comes from the lack of engagement that professing believers have with the scriptures. According to Swenson (2009), the Bible is an all-time best-selling book, with almost 93 percent of all Americans owning one. According to Barna’s research, 91 percent of American households have at least 3 Bibles, with only 22 percent acknowledging that they have read the Bible in its entirety (Robbin, 1998). Although the Bible remains popular in the US, and supplemental resources are abundant for biblical studies, biblical illiteracy is still a growing problem (Robbin, 1998). Therefore, one can no doubt draw from the research that the issue of biblical illiteracy does not stem from the lack of access to the Bible or supplemental resources. Instead, the problem of biblical illiteracy stems from the lack of engagement with the scriptures. Robbin (1998) expresses that even with its popularity amongst Americans, this popularity does not guarantee biblical literacy. Mathews (2022) suggests that regular Bible reading is vital to developing biblical literacy, yet many Americans fail to read the Bible with any regularity.
According to research by Gourlay (2013), there is an alarming lack of biblical knowledge among professing Christians in America. Gourlay (2013) highlights a 2008 Pew Research survey, which showed that over half of those who professed to be Bible-believing Christians did not hold to the belief that the Bible was the expression of God’s truth, nor did they hold to an orthodox understanding of salvation (pg. 12). Gourlay’s (2013) own research attempted to measure the biblical literacy of adults who are active in a Sunday school program within a Southern Baptist church (SBC). While Gourlay (2013) strictly focuses on the SBC, the presented research results share similarities with those from the Pew and Barna research that Gourlay (2013) highlights. Gourlay (2013) states, “If 70% were passing, then this study reveals that the average adult Sunday school participant would fail a basic test on knowledge of his textbook, the Bible” (pg. 18). It is important to note that while Gourlay (2013) observed the prevalence of biblical illiteracy within the SBC, he did note that those who were active in a Sunday school program scored higher than those who did not participate in a Sunday school program.
Possible Causes
While it is impossible to point to one singular reason for the growth of biblical illiteracy in the church, there are some items that one should consider. First, Wray (2011) highlights a significant shift in biblical literacy with the publication of Darwin’s Origin of Species in 1859. Wray (2011) notes that with its easy-to-read style and wide availability, the Origin of Species became a prevalent book widely adopted as scientific. With its overall acceptance, evolutionary theory became a mainstay that rose to challenge biblical doctrines of creation (Wray, 2011). Wray (2011) asserts that Darwinism, coupled with the growth of the Industrial Revolution, a prosperous middle class, and the development of some of the more anti-religious psychological ideas, has resulted in a steady decline in Bible reading and study. This decline and the drop in church attendance have facilitated the rapid growth of biblical illiteracy (Wray, 2011).
Next, Legg (2012) argues that one of the reasons for biblical illiteracy in the American church is due to the failure of the church to focus on literacy as part of Christian education. Legg (2012) notes that this has developed as most Protestant churches have begun to view the task of basic literacy as something that belongs to the local public school system. As a result, individuals no longer engage biblical text as a norm of the educational process (Legg, 2012). Rather than engaging scripture as part of learning to read, individuals (mainly children) learn by engaging non-scriptural text. Therefore, this lack of engagement with scripture has led to many young adults lacking an understanding of basic biblical themes and stories. Legg (2012) argues that while Sunday school is an integral part of the basic biblical education process, churches will eventually have to seek alternative methods to continue the biblical education process due to the growing decline of church attendance.
Lastly, Daniel (1999) suggests that many desire to gain biblical knowledge and posits that the church bears some blame for the development of biblical illiteracy. According to Daniel (1999), biblical illiteracy has developed due to the lack of biblical instruction within Christian churches. Daniel (1999) states that some church Sunday school programs focus on cultural relevance and situational ethics rather than teaching the Bible. Due to this approach, individuals fail to come in contact with the word of God, and when they do, they do not understand what it means (Daniel, 1999). Daniel (1999) acknowledges that with this approach, many individuals learn how they should feel about God but fail to learn about God because they are not being educated in the Bible.
While this brief list does not examine every possible cause for the increase of biblical illiteracy within the American church, it highlights that many contributing factors influence its problematic spread. This distinction is essential when creating an action plan to combat the growth of biblical illiteracy. If multiple factors contribute to the growth of biblical illiteracy, it will no doubt take multiple fronts to confront this growing problem. It is also essential to consider the process of time when confronting the problem of biblical illiteracy. Noting that this issue did not occur over a short period of time, one will hopefully consider the amount of time it will take to correct the issue. This dilemma cannot be corrected in the short-term, but only with a long-term focused approach to biblical education.
Sunday School as an Answer to Biblical Illiteracy
Throughout the history of the modern church, the Sunday school program has played an essential part in the life and ministry of the church. It is, therefore, essential to track the changes that Sunday school has undergone to understand its importance to the church. According to May (1980), the idea of Sunday school resulted from Robert Raikes’s initiative in the late 18th century. Due to his concern for the local underprivileged children, Raikes established a school in 1780 to provide them with the “basic rudiments of education” (May, pg. 3, 1980). Although Raikes was not the first to organize a Sunday school, he did kick off a movement that would transition into what we know today as the modern Sunday school (Kathan, 1980). According to Cope (1911), Raikes would publish his plan in 1783 for a school to be held on Sundays for poor and underprivileged children. Through the help and donations of others, Raikes was able to secure Bibles and other books to provide a basic education for children (Cope, 1911). With the scriptures being the primary educational resource, many would learn to read by reading the Bible.
Cope (1911) notes that within a few years, Sunday schools began popping up in different locations as others took interest in the possibilities that a Sunday school provided local communities. Kathan (1980) argues that in their early days, Sunday schools resembled charity schools more than most people’s modern conceptions of them today. Sunday schools were initially focused on educating children from low-income families on the only day they were free from work, Sunday (Kathan, 1980). Although not originally associated with the church, the idea of a Sunday school program would undergo many transitions throughout the coming decades and centuries (May, 1980). While not all churches saw a Sunday school’s potential for a church’s religious educational endeavors, many churches in America created Sunday school programs as part of the local church’s ministry (Cope, 1911). Cope (1911) notes that the church’s adoption of a Sunday school answered the need for religious education in the church. Local churches could provide congregants with biblical instruction through teacher and student interaction by adopting a Sunday school program. According to Cope (1911), no other agency has done more to promote the study of the Bible than the Sunday school movement.
Moving forward in history, Leal (2018) examines the transition of church-led Sunday school movements in the 18th and early 19th centuries from an adult-focused literacy movement to focusing on the evangelism of children and adolescents. This transition was rooted in an evangelistic mindset that understands the need for youth spiritual formation (Leal, 2018). Due to the growth of the child- and youth-centric Sunday schools, Sunday school movements not only furthered the formation of the youth but also furthered churches as they were impacted by the youth (Leal, 2018). According to Leal (2018), adopting child-centered and evangelistic Sunday school programs allowed young people to shape the formation of early 19th-century Protestantism. As more youth were educated biblically and spiritually, more youth rose to positions of spiritual leadership within the church (Leal, 2018). Not only did the child and youth-centric Sunday School programs impact the church, but they also impacted society as many youths receive biblical and spiritual education through local churches (Leal, 2018).
According to Stubblefield (1983), while many early Sunday school programs focused heavily on children, churches in the SBC transitioned to also focusing on Sunday school programs for teaching adults. Due to this development, the Sunday school movement within the SBC established a multi-age program that sought to provide biblical education for all age groups (Stubblefield, 1983). Through implementing the Sunday school movement as an educational and evangelistic tool, the SBC has benefited as it experienced church growth (Stubblefield, 1983). According to Washburn (1983), although not all churches saw the potential of Sunday school programs earlier on, it has become one of the most effective tools within the church to reach people for Christ and to provide them with a biblical education. Washburn (1983) expresses that the Sunday school program of a local church has become a vital part of the local church’s ministry. Church leaders should, therefore, be cautioned not to devalue or eradicate the Sunday school program without first considering its value to the church in terms of both numerical and spiritual growth.
By implementing Sunday school programs, churches have also invested in the church’s future by training future lay leaders (Washburn, 1983). Due to the general voluntary nature of Sunday School programs, the laity has been given the opportunity to participate in Kingdom service through teaching and training Sunday school programs (Washburn, 1983). This approach has impacted the vitality of the local church and the local community as lay leaders participate within the local community in various ways. Through youth-centered Sunday school programs, young people are being prepared to become future leaders in the church, and the local schools are impacted as they serve as witnesses for Christ. Through the continual process of an educated student becoming a teacher to the next generation, the church has continued to move forward while sharing the gospel with all who will receive it.
Efficacy of Sunday School for Biblical Literacy
While it has already been highlighted in this paper, due to the enormity of the problem, it is necessary to note again that biblical illiteracy is a major problem in America (Swenson, 2009). Nevertheless, it is essential to acknowledge that it is a problem that can be addressed locally (Swenson, 2009). In essence, the local church plays a vital role in biblical education, and it helps stem the tide of biblical illiteracy. However, due to the nature of modern worship services, it is difficult for individuals to gain in-depth biblical knowledge from the sermons preached every Sunday (Swenson, 2009). While Swenson (2009) suggests that preachers can assist in promoting biblical literacy by engendering intrigue and stimulating a desire for the hearer to learn more about the scriptures, a need still exists for direct biblical instruction. It is here where Sunday school programs offer an excellent opportunity for biblical education as they provide direct biblical instruction for all participants.
Daniel (1999) argues that more time and focus should be given to biblical instruction to combat the growth of biblical illiteracy. According to Mathews (2022), attending worship services and educational programs within the church have not been sufficient to teach biblical literacy. However, an effective Sunday school program provides opportunities for a more focused study of scripture as it allows participants to engage scripture with others. Daniel (1999) suggests that the church as a community should spend more time in the Bible and never assume the biblical literacy of its congregants. Noting the Sunday school movement’s impact on American culture, Strommen (1983) posits that Sunday schools can significantly impact in the coming days. Through an effective Sunday school program, participants will have the opportunity to grow in their scriptural understanding and impact their local community.
Strommen (1983) presents that the purpose of the American Sunday school movement was to communicate the Christian faith to others. Due to its evangelistic focus, it became the longest-lasting and most intact movement in the history of American Protestantism (Strommen, 1983). Strommen (1983) argues that promoting a solid biblical education can impact many of the negative issues in modern society. According to Gourlay’s (2013) research, individuals who actively participated in a regular Sunday school program scored higher when tested on basic biblical knowledge than those who attended church but did not regularly attend Sunday school. Therefore, one should consider the possibility of combating biblical illiteracy in the local church through an effective Sunday school program and the impact it would have on society.
When contemplating the problem of biblical illiteracy, one should also acknowledge the opportunities presented to Christian educators as they can express unknown Bible stories to hearers (Strommen, 1983). Strommen (1983) states that these stories are fascinating to some who have never heard them and that the Sunday school setting is a great place to share them. Through the process of sharing these scriptural narratives with individuals, Christian educators provide biblical education to students. According to Strommen (1983), when Sunday schools provide biblical knowledge to an individual, they also actively promote transformation within the community. Strommen (1983) also notes that through the Sunday school program, future teachers and leaders are prepared for the challenges of ministry that forthcoming generations will face.
Taylor (2009) examines the Sunday school movement in his book and presents it as vitally important to the local church. According to Taylor (2009), the Sunday school program elevates the church’s ministry by allowing it to express its core values. When individuals actively participate in a church’s Sunday school program, they are given the opportunity to provide input and become involved in the church’s ministry. Taylor (2009) argues that Sunday school programs help to develop missionally focused Christians as each class involves its members in the church’s mission. Taylor (2009) examines scriptural examples such as Nehemiah 8:1-8 and Ephesians 4:11-12 as examples of how an effective Sunday school can benefit participants. When reading both scripture passages, one will see the importance of an educator engaging the text with hearers and providing instruction for the benefit of all involved.
According to Stetzer (2017), active participants in small groups, like a Sunday school program, are more likely to regularly read the Bible and maintain a better understanding of biblical ideas and themes. Stetzer (2017) argues that as individuals increase their engagement with the scriptures in a small group setting, their biblical engagement scores go up. The data provided by Stetzer (2017) also suggests that individuals involved in a small group are twice as likely to read the Bible as those who do not participate in a small group. Therefore, participation in a small group setting, such as a Sunday school class, provides practical biblical educational opportunities for participants. According to Stetzer (2017), the small group/Sunday school model is a practical methodology for combating biblical illiteracy.
In his book, Wax (2013) highlights the need to provide biblical education for all age groups. Wax (2013) notes that this can be accomplished effectively by both Sunday school teachers and small group leaders who minister to the various age groups within a structured setting. While Wax (2013) does not directly touch on the problem of biblical illiteracy, he does highlight some of the deficiencies in some churches. Wax (2013) notes the church’s need for a solid biblical education as part of its missional focus. Wax (2013) argues that, in some circles, kid’s ministries are focused on “telling kids what to do” with the goal of “having a church full of nice kids” (pg. 10). As one moves into the higher age groups, the approach changes to telling teens and adults what not to do (Wax, 2013).
Due to this teaching approach, individuals raised in the local church setting are deficient in basic biblical knowledge. Rather than focusing on instructing individuals in scriptural knowledge, individuals are being instructed on how to be a good Christian and how to impact the world with positive change (Wax, 2013). While there is nothing wrong with either of those two pursuits, it is essential to understand that they are only possible when one has a solid foundation of biblical understanding. Wax (2013) argues that churches should establish programs with a missional goal of teaching people how to read and study the scriptures for themselves. When individuals are taught how to read and study the scriptures for themselves, they are provided with the necessary tools to benefit themselves and those they seek to evangelize. Wax (2013) argues that this cannot be a simple or short-term approach but that teachers, especially children, should consider biblical instruction a lengthy endeavor.
Understanding the need for a long-term approach to biblical instruction within the local church, leaders should consider adopting a plan of action to create an effective Sunday school program for all ages. Hemphill (1996) suggests that churches need to create an organizational plan when approaching the subject of biblical instruction. Hemphill (1996) argues that the challenge of biblical education falls upon the church and that the whole church should focus on providing biblical instruction. Churches should strive to keep Sunday school programs in small groups for more effective teaching and to help maintain personal communication with students (Hemphill, 1996). Hemphill (1996) also highlights the need for the Sunday school program to focus on fulfilling the Great Commission through teaching the Bible to others. It is important to note that it is vital to maintain an effective Sunday school program within the church’s ministry to provide biblical instruction to all who participate in the local church’s ministry (Hemphill, 1996).
Moving Forward
Noting the history of the Sunday school movement and its impact on Christians, churches, and American society, it is essential to consider its viability for combating the problem of biblical illiteracy. The modern Sunday school format allows individuals to receive biblical instruction more personally. While the worship service is an essential element of the local church’s ministry, it has its deficiencies when it comes to providing intensive biblical instruction. Therefore, Sunday school allows participants to engage the scriptures with others in a small group setting. Through this small group setting, believers not only engage the scriptures with others, but they also participate in the church’s missional mandate. The Sunday school program allows for biblical instruction, spiritual formation, leadership development, and community evangelism. Churches should adopt or create an effective Sunday school program as essential to their ministry program.
Conclusion
When working through the research presented above, one will no doubt see a growing problem of biblical illiteracy among confessing Christians in American society. Despite the Bible’s fantastic popularity in the US, many Christians lack basic scriptural knowledge and traditional doctrinal ideas. Due to the alarming levels of biblical illiteracy among confessing Christians in America, the church is faced with a significant challenge. In survey after survey, research shows a trending decline in basic biblical knowledge across all age groups. This problem is detrimental to the individual, the church, and American society. Factors such as secularization, societal transitions, a lack of educational priority, and the shortcomings of local churches have all attributed to this alarming dilemma. However, it is essential to acknowledge that hope is not lost, as this problem presents local churches with educational and evangelistic opportunities within their local communities.
After considering the current situation, it is essential to emphasize the need for local churches to take proactive steps to address the dilemma of biblical illiteracy. Research presents that one of the ways the church can rebound and combat the problem of biblical illiteracy is through an effective Sunday school program. Throughout history, the Sunday school movement has played a significant role in establishing and fostering biblical instruction in the Christian community. Through the prioritization of biblical education as part of a Sunday school model, the problem of biblical illiteracy can be addressed in our modern era. Creating a structured Sunday school program allows a church to provide biblical instruction within the local community. Through proper training and education, the local church can join together to evangelize all age groups effectively through a Sunday school program. While there is a problem of biblical illiteracy in America, it is essential to note that the local church can effectively address it through an effective Sunday school program.
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