When I taught at what was one of the twentieth century’s premier theological schools, I spent a good bit of time working with "non-traditional " adult students. Mostly, I sought to build their confidence as returning students, helping them with study skills, suggesting ways to challenge the system in order to create a program that most fit their needs, and convincing them that they could not only survive, but they could thrive in classes filled with younger, "traditional" students.

Much of my motivation for working with these students stemmed from a combination of my own experience of returning to graduate work after ten years in the field, and from the inspiration of my mentor, Leon McKenzie.

My first introduction to Leon was his early book for Paulist Press, Twentieth Century Adult Religious Education, while searching for a text for an introductory course in adult religious education. I was delighted to discover that he was on the faculty of Indiana University. My predecessor and old seminary professor, Earnest Loessner, had completed his doctoral studies at I. U. under Paul Bergevin and John McKinley (authors of the Indiana Plan used for decades by several denominations to plan adult education with adults). Leon had been one of their students, too (though much later than Earnest).

When the time arrived to explore seriously my own doctoral studies, it was natural to begin with I. U., only two hours from where I taught in Louisville, and the source of many classroom stories from Earnest. A call to the School of Education secured Leon’s whereabouts (Indianapolis, where he served in the dual roles of Director of Human Resource Development for I. U. Hospitals and as professor of adult education). Venturing a call to the professor’s office with questions about where to begin my quest, I was surprised by an invitation for an extended conversation, not in his office, but at his home!

On the appointed day, I was both honored and humbled to spend several hours sitting at Leon’s dining table, outlining a course of study and discussing issues in adult religious education, similarities in our experience in church-based education, and his latest research projects. I began my graduate students at Indiana-Perdue University Indianapolis precisely because that was where Leon lived and worked, and because I. U. offered the same graduate course work for first-year students on both the Bloomington and Indianapolis campuses (mostly because of the number of nursing educators attached to Indiana University Hospital).

Some might find it strange for a Catholic and a Baptist to work together so closely, but I found it fascinating and learned a great deal from Leon, not only about adult education, but about the similar issues in adult education that both traditions face. While I enjoyed course work with him, his mentoring through partnering on research and his guidance in researching and writing a dissertation were among my most valuable experiences in graduate work. Leon is an interesting combination of educator/theologian/philosopher. One thing I recall was his delight in making a good first impression on students, not to demonstrate his skill so much as to model regard for people. At the beginning of a new class he would call roll, then go around the room again calling each student by name without looking at his list. The interest and respect for people (for students as responsible adults) was genuine.

The first edition of The Religious Education of Adults was published by Religious Education Press in 1984 and found wide acceptance as a graduate text and as a reference for practitioners in the field. For many of the latter, the book provided the philosophical and theoretical background they needed as non-adult education majors. When James Michael Lee, R. E. P.’s owner/publisher asked Leon about a revision, Leon recommended me instead. Unfortunately, I was in the midst of a move to Virginia, so the project was delayed. Also, the delay affected not only the timing of the re-publication, but not long after handing the manuscript over to Lee, R. E. P. folded due to internal difficulties. Lee returned the manuscript with encouragement to seek another publisher, and Smyth & Helwys was gracious to pick it up.

Nearly every parish church faces the daunting challenge of improving adult participation in its educational activities. When adults fail to show up, or attend in small numbers, the assumption is voiced that "there’s a commitment problem, " or a failure to appreciate the effort invested on the part of the church and its staff. While these may be valid to a degree (a small one!), research clearly indicates another problem: adults do not see the church as a credible provider of quality education!

This work offers no easy answers, nor is its focus how to get adults to attend or be faithful to our educational offerings. What it does, however, is address the foundational issues of just what constitutes quality religious education for adults, how planners can determine and understand the needs of their constituents and involve them in the planning and executive of educational events, and how to determine if the goals and intentions of the planners and participants have been met. In the process, numerous tools and examples are offered that should be of practical value to the student of adult religious education, the professional educator, and the adult education practitioner. The Religious Education of Adults may once again become a primer for both professionals and practitioners now that few seminaries teach adult education. In that regard, Smyth & Helwys is helping to fill a void left by the demise of R. E. P., and for that all Christian educators should be thankful.