This document seeks to address a fundamental issue within the local church- the issue of integration versus segregation. The common practice in most churches of every denominational stripe today is that of segregating a portion of the church body from the rest of the assembly based on age, interests, or gender. It is not uncommon for one to enter a church building today and be directed to an age-graded or gender-based classroom where learning takes place away from one’s family and the gathered assembly as a whole. This is a predominant practice even in those local churches that value worship in a family context. When such a church removes the children away from the adults for a Sunday school session, the practice of segregation continues to be perpetuated. But this raises the question- Is this the biblical model? Or is there a better way? This document will seek to lay out the better way- the way of integrated ministry within the local church.

Three foundational areas of the local church will be considered in this analysis: the nature of the church, the teachers of the church, and the history of the church. But the starting point for any practice that takes place within the church must be the doctrine of sola scriptura (Scripture alone). Therefore, as the information contained in this document is reviewed, the reader must continually remember that the Scriptures are the standard that is to ultimately inform one’s thinking.

2Ti 3:16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness,
2Ti 3:17 that the man of God may be complete, thoroughly equipped for every good work.

The above verses define what the standard must be by which we judge every activity in the life of the church. That standard is the Word of God. And as we are plainly instructed in these verses, all that is intended by God for the edification and growth of His people is contained in this divine standard. Therefore, any consideration of what takes place in the life of the local church must be filtered through God’s Word. And any activity that is conspicuously absent from the divine standard must be considered suspect from the very outset. Thus, the question must always be, “What saith the Scriptures?” To the law and to the testimony!

The Nature of the Church

The church is one by virtue of its union with Christ. All its members are baptized by one Spirit into one body having one Head and one Lord. There is one building with one Foundation, one flock under one Shepherd. Because of this oneness of the church body, the New Testament speaks often of the unity that is to exist within the church. For example:

Rom 15:5 Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus,
Rom 15:6 that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ.
Gal 3:28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.

Eph 4:3 endeavoring to keep the unity of the Spirit in the bond of peace.
Eph 4:4 There is one body and one Spirit, just as you were called in one hope of your calling;

It is readily acknowledged that the unity spoken of in the previous verses refers to a unity of spirit grounded in a shared conviction of biblical doctrine. However, this unity of spirit is fostered in a physical unity of the corporate body. In other words, as the local church worships together, fellowships together, and learns together, the church is endeavoring to keep the unity of the Spirit. To say that spiritual unity is furthered by physical separation in the church body is to deny the very premise on which unity is built- togetherness. To say that the believer is united to Christ is to say, at the very least, that Christ lives in him/her, and he/she lives in Christ. There is communion between them (a fact that is celebrated in the Lord’s Supper). In like manner, the church’s unity is built around this communal aspect.

Now, there is to be separation of the church body, but it is to be the separation of the clean from the unclean, the holy from the profane.

2Co 6:17 Therefore “COME OUT FROM AMONG THEM AND BE SEPARATE, SAYS THE LORD. DO NOT TOUCH WHAT IS UNCLEAN, AND I WILL RECEIVE YOU.”
2Co 6:18 “I WILL BE A FATHER TO YOU, AND YOU SHALL BE MY SONS AND DAUGHTERS, SAYS THE LORD ALMIGHTY.”

Notice, this type of separation occurs in order for the church to be seen in distinction from the world as a familial unit with God as our Father and members as brothers and sisters. In fact, nowhere in Scripture are believers within the church told to separate from one another (except in cases of discipline where one’s profession of faith is held in question).

One of the central elements of worship and fellowship is that the church participates in these activities together as a spiritual family. The fact that 1st century believers remained together as they participated in the life of the church can easily be demonstrated from Acts 2:
Act 2:42 And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers.
Act 2:44 Now all who believed were together, and had all things in common,
Act 2:45 and sold their possessions and goods, and divided them among all, as anyone had need.
Act 2:46 So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart,
Act 2:47 praising God and having favor with all the people. And the Lord added to the church daily those who were being saved.

In addition, this oneness and togetherness is clearly seen in 1 Cor. 12:12-26 under the metaphor of a human body. Through this imagery, we are taught that every member contributes to the rest of the body. Regardless of how useless one organ seems to be in comparison to the other organs, every part makes up the whole body.

1Co 12:19 And if they were all one member, where would the body be?
1Co 12:20 But now indeed there are many members, yet one body.
1Co 12:21 And the eye cannot say to the hand, “I have no need of you”; nor again the head to the feet, “I have no need of you.”
1Co 12:22 No, much rather, those members of the body which seem to be weaker are necessary.
1Co 12:23 And those members of the body which we think to be less honorable, on these we bestow greater honor; and our unpresentable parts have greater modesty,
1Co 12:24 but our presentable parts have no need. But God composed the body, having given greater honor to that part which lacks it,
1Co 12:25 that there should be no schism in the body, but that the members should have the same care for one another.

In God’s divine wisdom, He placed members with differing gifts and personalities among one another in order to benefit the whole living organism called the church, the body of Christ. To segregate and separate what God intended to benefit the whole body is to invite schism (division) into the body and to cut off a needed part.

The imagery of the human body as it relates to the oneness of the church body raises the following questions: Can the same care that we are to have for one another (v.25) really be promoted if the body is not even together to receive that care? Which would appear to be the healthier human body- the one with all limbs intact functioning properly or the one missing two legs, one arm, and one eye? It seems apparent that removing a part of the body of Christ from the gathered assembly is not promoting the health of the entire body, but rather contributing to the decline of the body- just as if needed physical organs were removed from your physical body.

1Co 12:18 But now God has set the members, each one of them, in the body just as He pleased.

If it pleased the Lord to set each member in the one body of Christ to function together, are we willing to gamble that He is presently pleased by man’s innovative idea to divide Christ’s body because of pragmatic concerns?

The Teachers of the Church

The believer in Christ is in a unique and privileged position to have God Himself as his teacher. Jesus told His disciples that one aspect of the Holy Spirit’s ministry to them would be that of teaching:

Joh 14:26 But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.
It is certainly correct to say that as a child of God studies and meditates on the Word of God, the Spirit of God then impresses upon him spiritual truth. However, God in His wisdom did not leave His people without public teachers of His Word lest some pursue vain imaginations and not attain to “the measure of the stature of the fullness of Christ” (Eph. 4:13).

It is a common scene in churches today where many are appointed to teach a Sunday school class, youth group ministry, children’s church, etc. However, God did not intend for just anyone in the church to become teachers to the assembly. In fact, James explicitly teaches this:

Jam 3:1 My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment.

In many assemblies today, women hold a prominent position in the teaching ministries. However, we know from the New Testament that a woman’s role in the gathered assembly did not include the teaching of doctrine. They did have teaching responsibilities, but it was outside of the gathered assembly for worship. For example, a woman was to teach her children at home (compare 2 Tim. 1:5 with 2 Tim. 3:14-15). In addition, the older women were to instruct the younger women in homemaking (Titus 2:3-5).

Regarding a woman’s role in the public assembly in the New Testament, biblical principles of headship enjoined her to receive instruction with a quiet and submissive spirit.

1Ti 2:11 Let a woman learn in silence with all submission.
1Ti 2:12 And I do not permit a woman to teach or to have authority over a man, but to be in silence.
1Ti 2:13 For Adam was formed first, then Eve.
1Ti 2:14 And Adam was not deceived, but the woman being deceived, fell into transgression.
1Co 14:34 Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says.
1Co 14:35 And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church.

Who should teach doctrine in the gathered assembly? We know from the biblical text that it is not to be a woman. This is not to say that women are not capable of teaching in this capacity. Rather, it is a matter of the God-ordained roles for men and women as they are worked out in the local church.

Regarding who is to teach in the public assembly of God’s people, we know from the New Testament that the teachers included:

1. Bishops (overseers)

1Ti 3:2 A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach;

2. Elders

1Ti 5:17 Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine.

3. Those who rule
Heb 13:7 Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct.

4. Pastor-teachers

Eph 4:11 And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers,
Eph 4:12 for the equipping of the saints for the work of ministry, for the edifying of the body of Christ,

5. Faithful men = prospective elders?

2Ti 2:2 And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also.

Of course, with the possible exception of #5, all of these teachers comprise the eldership of the local church. Those entrusted by God to instruct His people in His Word are those whom He has personally called and whom the church has recognized and appointed for the task.

In other words, not just anyone who felt like they wanted to teach in the assembly was permitted to do so. They must be God-called and church-appointed. The Westminster divines were keenly aware of this. The Westminster Larger Catechism states:
Question 158: By whom is the Word of God to be preached?
Answer: The Word of God is to be preached only by such as are sufficiently gifted, and also duly approved and called to that office.
And there was a testing process as well for those who would lead the church in this way.

1Ti 3:10 But let these also first be tested; then let them serve as deacons, being found blameless.

The above passage refers to deacons also being tested before being admitted to the office. This would imply that the elders (in the context of the passage) would be tested before taking up their office. This practice of testing is carried on in churches today through an examination process before ordination (appointment) to ministry. This examination process includes sufficient time to gauge godliness in lifestyle and knowledge of the Scriptures. Such is the care required for those men who would instruct in doctrine in the gathered assembly. To allow teachers in the assembly who have not been God-called, church-appointed, and formally examined is to permit what God has not.

Therefore, not just any man can take up teaching in the local church. And women should not be teaching doctrine in the public assembly in any way, shape, or form. Rather, they are to be taking up the high calling of instructing their children under their husband’s authority in the home as well as instructing the younger women in caring for their home and family. Those who have been assigned to teach doctrine in the local assembly as it gathers for worship are those men whom God has appointed and the church has recognized through formal examination.

And if this is what is required of teachers in the church, would it not stand to reason that all in the church should be under such men, benefiting from their labors in the Word of God? Such teachers in the assembly were appointed for the instruction of the entire assembly that all might receive what God has intended for them. To separate a segment of the congregation from the teaching of such men is to deny that segment what God has ordained for their equipping and edification.

Below are general questions that may be asked regarding the information presented above. Brief responses have been included.

Question and Answer:

Does Hebrews 5:12 teach that there should be a time when all in the assembly should be teachers?

When the author of Hebrews says, “by this time you ought to be teachers,” he is clearly referring to the lack of spiritual growth in the congregation. As much as these people had been taught, they should have attained to the level of being able to instruct others, if not publicly, then certainly privately. But they were being chastised for not being mature enough to do this. This passage is not teaching that all in the assembly are called to publicly preach and teach the Word of God. It is speaking of the expectation of spiritual maturity in those under a regular teaching ministry.

Does Romans 2:20 teach that the local assembly should have teachers specifically appointed for the instruction of small children or babies?

Paul speaks of the Jews who have the law of God and who are confident that they have attained a level of growth and maturity that enables them to instruct others who are less informed. In this context, the less informed are represented by the blind, the darkened, the foolish, and babes. The Jews see themselves as guides, lights, instructors, and teachers to these people. However, Paul points out that they themselves do not even teach themselves, having the law of God and not obeying it. “Babes” in this passage does not refer to literal babies, but rather babes in understanding and knowledge.

Does 1 Corinthians 11 teach that it is permissible for a woman to prophesy (teach) in the local assembly as long as her head is covered?
It should not surprise us to see that the women were prophesying in the Corinthian church. After all, this was a church plagued with problems, as the previous chapters reveal. 1 Corinthians 11 does not give approval for what women were doing in the Corinthian congregation. Paul first addresses principles of decorum
(the headcovering) that reveal to the assembly the submission of the woman to male headship while using the context of what is actually taking place in that church (i.e. women publicly praying and prophesying). In chapter 14, he revisits the issue and there prohibits what has been taking place in that assembly, i.e. public praying and prophesying (vv. 34-35).

Didn’t Priscilla teach Apollos in the Ephesian church (Acts 18:24-28)?

Priscilla was involved in the instruction of Apollos, but it is to be noted that she ministered alongside her husband Aquila and under his authority. Furthermore, this was not public teaching but informal instruction in the home.

Does Ephesians 4:11 refer to teachers being separate and distinct from pastors?

Paul does not say that Christ has gifted His church with some apostles, some prophets, some evangelists, and some pastors and some teachers. Rather, he states that Christ has gifted the church with some pastors and teachers, thus breaking the terminology pattern that was previously given for the other offices. This has led most commentators to believe Paul was referring to one and the same office (the office of pastor-teacher) with the connective “kai” (and) explaining what is meant by pastors- those given to instruct in the knowledge of divine things.

Doesn’t chapter 26, para. 11 of the 1689 Baptist Confession allow for other teachers in the church besides elders?

Ch. 26, Para. 11 “Although it be incumbent on the bishops or pastors of the churches, to be instant in preaching the word, by way of office, yet the work of preaching the word is not so peculiarly confined to them but that others also gifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it.”

What this paragraph states is that some men (other than elders) may exhibit the gifts of preaching. And if they do, the church should approve them and call them to this task so that the entire church can benefit from their gifts. However, this approving and calling by the church still implies a formal examination of any prospective teacher. Many church constitutions allow for the licensing of such candidates whose ministry will be limited by scope or time. What this paragraph does not teach is that men or women should be divided out of the congregation for the purpose of instructing youths or anyone else separately from the rest of the gathered body of Christ.

The History of the Church

When speaking of history and the Sunday school movement, it is no exaggeration to say that for nearly eighteen hundred years of church history, there was no Sunday school. Following the Reformation, certain groups (including the Puritans) provided additional training for children and their parents after the meeting of the church. But age-segregated, grade-based classrooms are a modern invention without historical or biblical precedent.

The biblical model for educating our children is captured in the Hebrew’s vision of covenantal discipleship. This was not a pragmatic approach that sought for immediate results. Rather, it was a relational approach that involved the fathers teaching their children the law of God diligently- “when you sit in your house, when you walk by the way, when you lie down, and when you rise up” (Deut. 6:7). Israel was taught by God that the father in the home was to take up the responsibility of bringing up the children in the knowledge and fear of the Lord. Consider also the words of Asaph:

Psa 78:5 For He established a testimony in Jacob, And appointed a law in Israel, Which He commanded our fathers, That they should make them known to their children;

This teaching by the father in the home was not the only spiritual teaching the child received, though that relationship was primary in the child’s life. Where else do we find spiritual teaching for the children in the Old Testament scriptures? Were they taken away from their parents to learn with their peers? No. Rather, we find that when Israel gathered together to hear the law read by the appointed leaders, the children were present as well.

Deu 31:9 So Moses wrote this law and delivered it to the priests, the sons of Levi, who bore the ark of the covenant of the LORD, and to all the elders of Israel.
Deu 31:10 And Moses commanded them, saying: “At the end of every seven years, at the appointed time in the year of release, at the Feast of Tabernacles,
Deu 31:11 when all Israel comes to appear before the LORD your God in the place which He chooses, you shall read this law before all Israel in their hearing.
Deu 31:12 Gather the people together, men and women and little ones, and the stranger who is within your gates, that they may hear and that they may learn to fear the LORD your God and carefully observe all the words of this law,

Jos 8:35 There was not a word of all that Moses had commanded which Joshua did not read before all the assembly of Israel, with the women, the little ones, and the strangers who were living among them.

In addition, when Israel gathered together for prayer to petition the Lord for His protection, the children were not separated for a children’s program. Rather, they were present with their parents as petition was made:

2Ch 20:2 Then some came and told Jehoshaphat, saying, “A great multitude is coming against you from beyond the sea, from Syria; and they are in Hazazon Tamar” (which is En Gedi).
2Ch 20:3 And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah.
2Ch 20:4 So Judah gathered together to ask help from the LORD; and from all the cities of Judah they came to seek the LORD.
2Ch 20:13 Now all Judah, with their little ones, their wives, and their children, stood before the LORD.

Joe 2:15 Blow the trumpet in Zion, Consecrate a fast, Call a sacred assembly;
Joe 2:16 Gather the people, Sanctify the congregation, Assemble the elders, Gather the children and nursing babes; Let the bridegroom go out from his chamber, And the bride from her dressing room.

Ezr 10:1 Now while Ezra was praying, and while he was confessing, weeping, and bowing down before the house of God, a very large assembly of men, women, and children gathered to him from Israel; for the people wept very bitterly.

The Hebrew model of religious education for the children was very simple. The father took the lead in teaching the children in the home and the family worshiped together in the gathered assembly.

The New Testament would appear to bear this out as well. It is notable that when Paul addressed the Ephesian and Colossian churches in his respective epistles, he turned to the children and directly addressed them:

Eph 6:1 Children, obey your parents in the Lord, for this is right.

Col 3:20 Children, obey your parents in all things, for this is well pleasing to the Lord.

In addition, when Paul preached to the congregation at Troas on the Lord’s Day, mention is made of a young man in the gathering who fell asleep because of the lateness of the hour and then fell out of a window (Acts 20:7-12). This young man was not separated into a youth program but was sitting with his family, hearing the same things that his parents were hearing.

Again, the simplicity of the children’s spiritual education is noted. The command for fathers to teach their children in the home is a perpetually binding commandment- what was true in OT Israel was true for the NT church and is true today. Furthermore, when the NT church gathered together, it was for the purpose of worship and fellowship. For example, on the day of Pentecost when the Lord added to His church, we know what their activity consisted of:

Act 2:41 Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.
Act 2:42 And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers.

It is to be emphasized that there were no other programs taking place in the early church. The Lord in His wisdom ordained for the father to lead as the parents taught their children in the home and for the family to worship and fellowship together with the gathered assembly as the body of Christ learns together and encourages one another.

When, then, did the idea of children’s Sunday school originate? Robert Raikes started the first Sunday school in 1780 in Gloucester, England for the lower-class children who worked all week in the factories. It was a noble effort to teach downtrodden children the fundamentals of reading and writing in order to better their standing in society. Furthermore, it was not geared to the children of the elect as it was assumed that Christian parents would teach their own children.

By the early 1800’s, children of Christian parents began to be integrated into the Sunday schools as a means of evangelizing the children of unbelieving parents. It is interesting to note that over the next 50 years, the Sunday school movement became almost exclusively a women’s movement as fathers became less involved in the spiritual upbringing of their children and church life in general. Also of interest is the formation of the Women’s Missionary Union and the birth of 19th century feminism in this period. Perhaps there is a connection between the Sunday school movement and the disruption in the proper roles of headship and submission for men and women in the local church.

What began as a noble intention of educating less-privileged children in reading and writing turned into a full-scale program for educating children in the Bible. On the face of it, it seems like a good and worthy thing. However, when one considers the biblical model for educating children, the modern Sunday school model is easily seen as being in competition with what God has ordained, i.e. fathers instructing in the home and the elders instructing the family in the context of public worship.

We must recover what Israel of old plainly understood. The education of our children does not take place in a 45 minute period with a crayon in hand. Spiritual formation takes place at all times with the father leading and father and mother together teaching them the great Bible stories of old. In addition, spiritual learning takes place as the children are present with their parents as the family worships together. When this is taking place in a family, what need is there for a Sunday school? Even more than that, what damage is taking place when the children are removed from the teaching of those whom God has appointed to feed His flock?

What missionary Hudson Taylor said over a century ago is applicable for our consideration today: “God’s work done God’s way will never lack for God’s supply.” If we return to the biblical model of spiritual education for our children, we will find that He will supply all that our children need for a knowledge of Him and His ways.

Below are general questions that may be asked regarding the information presented above. Brief responses have been included.

Question and Answer:

Is Luke 18:16 a biblical argument for Sunday schools?

When Jesus speaks of not hindering the children from coming to Him, this is in no way an endorsement of segregated Sabbath day activities for the children. In fact, this would be an argument against such activities. In Matt. 18:20, Jesus spoke of His presence where two or three have gathered together in His name- a clear reference to corporate worship. To separate children from the gathered assembly actually would serve to hinder the children from coming to Christ because it would be removing them from the place of His special presence.

Didn’t Hebrew children receive instruction in schools that were connected with synagogues?

Yes, the children did attend such schools for instruction during the week. The synagogue also functioned as a community center and court during the week as well. However, on the Sabbath day, it became the meeting place for corporate worship, not segregated activities.

Don’t children need a time in which they are taught at a child’s level?

No one would deny this, which is why such teaching should take place throughout the week under the leadership of the father in the home. The church is not the primary channel of discipling the children, but the fathers are. Therefore, when the church gathers together, the ministries should not revolve around the desires of the children, but instead should seek to build the family together with emphasis placed on the father in leading his home in godliness.

In addition, it needs to be pointed out that children get something out of everything they experience. We should not think for a minute that everything goes over their heads. Even the smallest child will glean something from observing the church’s fervent expression of love for God, hearing the men pray, and seeing the elders of the church stand and speak the things of God. And year after year their understanding will increase with a cumulative effect.

Furthermore, the goal for our children is to see them grow to be godly young men and women. Their learning in classes among their peers does not facilitate this goal, but rather hinders it. Children learn godly behavior and godly thinking by being in the presence of godly adults.

How will children of unbelieving parents receive biblical instruction?
If such children are able to attend a Sunday school program, then they should be able to be in attendance during the worship meeting, either with their parents or if attending with a friend. And in such a case, 1 Corinthians 14:24-25 would be applicable for that child:

1Co 14:24 But if all prophesy, and an unbeliever or an uninformed person comes in, he is convinced by all, he is convicted by all.
1Co 14:25 And thus the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report that God is truly among you.

In the case where fathers of unbelieving children are not spiritual leaders in the home, the answer is not to start unbiblical paradigms such as a Sunday school program. Rather, the church should seek to win the parents to Christ and build up the family in the corporate life of the church.

Conclusion

The biblical model for the spiritual education of the family is a model rooted in simplicity where fathers lead in instructing in their homes and the family participates together in the corporate worship of God, singing together and being instructed from the Word of God by the man of God whom He has called to feed His people.

Furthermore, the corporate meeting of the church should also reflect this simplicity. When the early church met together, it was for the purpose of “continuing steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers” (Acts 2:42). Surely a children’s Sunday school program or any other activity cannot improve upon this simple model for the equipping of God’s people.
Having said this, it is recognized that it would be desirable for the elders to have some way by which to encourage the process of learning among our children as well as encourage the parents in their teaching responsibilities in the home. A very effective means for doing this is regular, systematic study through a children’s catechism. As an aid to the parents, the elders might desire to check the progress of each child in their catechism, perhaps following the Sunday morning worship meeting. Then, if there is a regular fellowship luncheon taking place with the church, each child could be given opportunity to recite their catechism before the church body so that all can take part in encouraging the children. In this way, the children receive corporate acknowledgement of their achievements while the burden of the work is placed upon the parents whose rightful duty it is to train up their children in the Lord. In arranging such a catechism ministry in this fashion, the church provides the tools for the parents to train their children, the encouragement to the children for their progress, and the accountability for the families to progress in the training of the Lord.

In addition, the elders should be willing extend themselves to be of whatever help they can be in establishing a solid practice of family worship in the member’s homes. If requested, an elder should make suggestions of good resources and even visit in the home to assist in establishing a family worship time.

One final question should be considered. If you were stranded on a deserted island and all that you had was a Bible, would you naturally conclude that we should segregate children and educate them in the Sunday school? It is hoped that after considering the issues raised in this document in the light of God’s Word, the reader will be convinced of the better way- the way of integrated ministry within the local church.

Unless otherwise noted, all Scripture is taken from the New King James Version. Copyright 1979, 1980, 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.
Since Paul was writing to Timothy in his position in the eldership in the church at Ephesus, it is most likely that the faithful men that Timothy were to train to teach others were those who would come alongside him in shepherding the church.
In Hebrew culture, a child is considered to have entered young adulthood at age 13. This is the focus of bar-mitzvah and bat-mitzvah celebrations. The notion of teenagers being “adolescents” is a modern invention of G. Stanley Hall’s evolutionary theory of education in the early 20th century.
Despite the nobility of the intention, the question must be asked whether this was an appropriate activity to be conducted on the Sabbath day in the first place. Cf. Isa. 58:13-14.
This is not to say that it would be inappropriate for the gathered assembly to sit under a time of doctrinal teaching together. First century disciples in Ephesus met daily together for doctrinal instruction (Acts 19:9). Furthermore, Paul instructed Timothy to give attention to doctrinal instruction (1 Tim. 4:13). Therefore, it would be appropriate for the church to receive doctrinal instruction (such as systematic theology, apologetics, church history, etc.) as well as the preached Word on the Lord’s Day or any other day. However, such doctrinal instruction should take place within an integrated assembly in keeping with the nature of the church itself and the proper teachers of the church.