There was a line of students to see me after class had ended. I had been commending the class’s written assignments and half a dozen college students wanted further comment on their work. The group had been given an assignment to discuss their favorite book, writing, or activity. One young man had contributed a tremendous piece on race car design. Showering encouragement on his work, I suggested that his input demonstrated a care for human life. Some students wrote about overcoming trauma. Others wrote about their deepest care for others.
One young woman wanted a bit more of my time. She asked to see me after class. We found a table outside the classroom.
Sitting across from me, she gushed, “I just have so many ideas for the next assignment, I just don’t know which one to pick! Would you help me?!”
I smiled, responding, “Your writing today was tremendous! Why don’t you unpack some of the other thoughts you have?”
The ideas tumbled out of her. One after another, her excitement barely contained, the swell of her voiced inspirations filled the hallway where we met.
Star Wars was one area of exploration, a statement she had punctuated by wearing a Luke Skywalker shirt to class. I shared her enthusiasm at every turn. “You sound like me,” I responded at one point. “Having too many ideas can be both exhilarating and frustrating.” She agreed, still bubbling with anticipation of what she would write.
Then she asked me a question for which I was unprepared.
“Why do you care so much?”
Surprised by the query, I asked, “Care about what?”
She pointed at herself, “You know, care about students and what we think.”
I smiled (again, through my mask), saying, “Oh! My answer is always the same: you are the next generation. You will make a difference in the world. My care for you all as students is to serve the future.”
Then, I took my answer a bit further, “I really like college students.”
“You do?!” She was incredulous.
“Yes! That’s why I like to teach at the university. My job is to inspire you, to encourage your participation in the world.”
We continued our conversation on the short walk down the hallway until we parted ways.
“Thank you for your time professor,” she had begun to make her turn. “I’m glad I’m in your class!”
English W270, Section 33014 – Spring Semester 2021 – Dr. Mark Eckel
Week 1, Assignment #2
We see best by what we hear first.
Rationale The world is obsessed with the visual but does not always understand there is no visual without the verbal. Films are most often based on a book, or someone’s experience written in story form. To begin a course on argumentative writing in 2021 by watching-reviewing a movie is essential to develop tools for your work in university and life. Verbal-visual connections are everywhere.
Phase 1 Watch Parasite (2019). Observe your own themes you find in the film. You should have purchased the movie. You will watch it at least three (3) times.
Phase 2 Watch, listen to, and/or read at least two (2) interviews by the director. Take notes: What was his vision for the film? Do you see his intentions? Why or why not? Does the viewer have to have the same understanding of the movie that the director intends? Why or why not?
Phase 3 Watch, listen to, and/or read at least two (2) reviews by respected reviewers. [There are so many movie reviewers out there, choose those you most admire or come recommended.] Take notes: Are movie reviewers important? Why or why not? Do you see movies based on reviewers from websites like imdb.com or rottentomatoes.com OR do you rely on “word of mouth” from your friends? Can you explain your answer? Why should you get your own take on a movie, not relying on other’s points of view?
Phase 4Get together with at least one and no more than four people in class to discuss your response to the film on Zoom or another virtual space.Take notes: Discuss your thoughts on any of the questions above. In your group ask, “Why is it just as important to watch a movie with others as it is to read a book in a group for a book club?”
Phase 5Write your personal reflection on the process for this assignment. Any notes you have taken will be helpful. Reference at least three (3) outside perspectives which have informed your own & record the person(s) with whom you met. [There are no right or wrong answers. 500 words minimum, using strong W131/140 skills, MLA format.]
Upload to Canvas by Sunday, 29 August 2021 @ 11.59 p.m.
Receive It, Hold To It, Continue In It, Entrust It, Pass It On
Content and Communication: Crucial Components of Christian Teaching
As a Jew, Paul used technical terms from his heritage which his audience would understand. When the apostle says he “received”[1] certain teaching “passing it on”[2] the idea was one of transferring important information to be kept intact from one person to another. 1 Corinthians 15:3, for instance, records the key content of the Christian belief system which Paul had both received and passed on: Jesus’ atoning death and resurrection. But notice 15:1. The Corinthians themselves had also received this information. The Gospel which Paul preached to them was now a place of security for belief and life.[3]
Paul often tells his listeners that reception of his teaching should translate into a lived internal change.[4] The apostle’s teaching must also be applied to interpersonal relationships.[5] Paul sets himself up as a model to be followed in practice.[6] He then expects that others will follow the models which are based on Paul and his following of Jesus.[7] Of course, all reception of any Christian teaching is premised upon the reception of Jesus’ Lordship in one’s life.[8] Heavenly revelation is the source of all received teaching that is now accepted by believers.[9]
2 Thessalonians 2:15 summarizes the synthesis of Christian content and communication, “So then, brothers, stand firm and hold to the teachings we passed on to you, whether by word of mouth or by letter.” In order for the transfer of Truth to be generational, it is necessary to “entrust”[10] the teaching to others. What seems quite clear in summary is that the content of apostolic teaching is more important than the people who are transmitting the teaching.[11] It is clear from Scripture that the writings not the writers were inspired.[12] It is the “sacred command” that must be “passed on”.[13]
[1] 1 Co 11:23; 15:1, 3; Gal 1:9, 12; Col 2:6; Phil 4:9; 1 Thess 2:13; 4:1; 2 Thess 3:6.
[2] Oral transmission of religious instruction is meant. Fee NICNT First Corinthians, p. 499, n.29; p. 548.
References to “received,” “passed on,” “hold to,” “teaching,” and “tradition” all come from the same root word making the meaning of this word multidimensional: content and its communication are fused.
[3] “On which you had taken your stand” might be better understood as “in which”; the difference being not so much a change in location but our submissiveness to the Truth. See Romans 15:2 for the same construction.
[4] In 1 Thessalonians 2:13 Paul says they “received…the word of God, which is at work in you” to “we instructed you how to live”. “Received” and “instructed” is the same word which in fact has similar crossover ideas: instruction of teaching or tradition is to be delivered, handed over to the control of another. Louw and Nida Lexicon 2:184.
[5] 2 Thessalonians 3:6 says brothers must agree to live by the instructions given by Paul.
Math incorporates at least 15 creational concepts from Genesis 1:1-2:3
Worth: the existence of time, space, and matter indicates value (1:1)
Skill: finesse and craftsmanship describe “God’s work” (2:2)
Beauty: “and He saw that it was beautiful” (1:10, 12, 18, 21, 25)
Form: “light…darkness…water…sky” (1:3-2:3) structure, mode, orderly arrangement of the parts of a whole
Function: each thing had a purpose (1:14 “let them be for…”)
Harmony: each thing interrelated properly with everything else (1:12)
Utility: “I give you every plant for food”—usefulness for living life (1:29)
Uniqueness: “He separated” (1:4, 6, 7, 14, 18) assigning each part a place
Variety: “according to their kinds” (1:11-12, 21, 24-25)
Design: “it was so” (1:7) and “the universe was complete” (2:1)
Time: “evening and morning” (1:5)
Appreciation: “God saw what He had made” (1:4)
Space: “separating the waters above…below” (1:7) depth
Matter: “water…ground” (1:6, 9)
Energy: “God created” (1:1) supernatural power; “there was light” (1:3), a natural resource for earthly capability
God’s Intention for the Use of Math in the World
“The chief aim of all investigations of the external world should be to discover the rational order and harmony which has been imposed on it by God and which He revealed to us in the language of mathematics”.
Johannes Kepler Mystery of the Cosmos (1596)
Math, like philosophy, holds out an ideal world. Truth in math IS. Humans discover but do not create math.
Math is permanent. Unlike science, where theories may or may not be true, math expresses “timeless truth.”
Math forms the basis for apologetics. No other field of study possesses such unanimously accepted standards.
Math, like technology, can be misapplied. Some mathematicians stress a difference between pure math (e.g. theorems) and applied math (e.g. engineering). But math is also used in building weapons of warfare.
Math, like art, is beautiful. Both disciplines create pleasing, aesthetic patterns.
Math is the language of the physical world. The way the world works is dependent upon equations which do not vary.
Math rests on assumption. Postulates (i.e., accepted as true without proof) are evidence of faith, belief, or worldview. Postulates are essential to build any system of math.
Math points out human limitation. Checking problems highlights our finite, fallen natures through our need for repetition and correction.
Math rejects neutrality. Exactitude and precision are necessary for mathematical operation.
Math demonstrates perfection. To prove a math statement false one only need show a single example where the statement is untrue.
Math is dependent upon omnipresence. Characteristics of triangles are true everywhere. Proofs are true everywhere. Geometry works within immense, yet not infinite space.
“Sun, moon, and planets glorify Him in your ineffable language! Celestial harmonies, all ye who comprehend His marvelous works, praise Him. And thou, my soul, praise thy Creator! It is by Him and in Him that all exists. That which we know best is comprised in Him, as well as in our vain science”.
Johannes Kepler, after discovering the third law of planetary movement, The Harmony of the World (1619)
Faith-Learning Integration: Ten Biblical Science Principles
The Foundation and Permeation of Biblical Truth with the Creation
The Source of Authority. Where do we get the information that we need? Is it reliable, authentic, and authoritative? How is the information interpreted? If God has revealed Himself in His world, then He can be known (Psalm 19:1-11; Col 2:3). The laws of science come from the authority and law of God (Gen 2:16, 17; Deut 4:5-8; Col 1:15-20). For example: Motion, properties, etc.
God, not matter, is eternal. If we know from where everything originated, then we know to whom we’re responsible. God is both transcendent and immanent—apart from and close to, caring for His creation at the same time. God created. Matter was brought into being (Neh 9:6; Job 12:10; Acts 17:25, 28; Col 1:17; Heb 1:3). For example: death, life cycles, entropy, etc.
Predictable Patterns in God’s Creation. Mathematicians and scientists rely upon God’s stable universe. His world is stable and consistent because of His Word (Lev 26:4; Ps 148:6; Prov 8:29; Ecc 3:11; Jer 8:7; 31:35-37). Order establishes logic, logic constitutes pattern, pattern produces models, models make possible probability, probability allows for prediction, prediction predicates hypothesis, and hypothesis identifies proof. A proof demonstrates “true Truth.” For example: Periodic Table, reproduction, etc.
Discovery and Invention in God’s Creation. People all over the world and throughout time uncover truth collecting data, applying information, exploring, and observing. What is true in one place is true in another (Ps 64:9; 65:8; 66:5). Diligent probes can reveal new information. However we only uncover “the tip of the iceberg” of God’s works (Job 28:3, 11; 26:14). For example: Famous discoveries, inventors, etc.
Unity and Diversity in God’s Creation. Like puzzle pieces put together to make a picture, so the world fits together showing similarities and differences. The orderly arrangement of the parts make the whole (Gen 1:3-2:3). God’s wisdom is the basis for how the world works (Prov 3:19-20; 8:22-31; 25:2). For example: rats and humans share similar anatomy allowing scientists to understand how our bodies work through experimentation on rats, etc. For example: solar system, classification, etc.
Beauty, Awe, and Wonder Lead to Worship. More knowledge of God’s creation allows for scientific delight (Prov 25:2). Wonder and gratitude ought to be our response to the way creation is made (Gen 2:23-25; Psalm 148; Rev 21:1-4). For example: the scientific revolution, induction, deduction, discovery, etc.
Community Covenants. All things do what they’re told because God established contracts with creation (Gen 1:11-12; cf. Jer 33:2, 20-21, 25-26) and humans (Gen 2:16-17; 9:8-17). For example: day/night cycles, seasons, etc.
The Infinite and the Finite. We don’t know everything. What we do know continues to expand. Since discovery is continuous for finite minds in a finite universe, it is best to recognize and stand in awe of the Infinite Creator (Gen 1, 2; Deut 29:29; Job 26, 28; Prov 30:2-4). For example: astronomy, microbiology, etc.
The “Ideal” and the “Real”. Things don’t always work the way we think they should. Sin has altered our ability to perceive God’s creation. Genesis 3:17-19 tell us that things will be harder for people because of their rebellion in Eden. God’s standard (the “ideal”) is never changed, but He works in the world in spite of sin (the “real”). For example: disease, healing, approximation, etc.
Function and Roles. God gave all matter, space and time particular responsibilities to work a certain way (“And God said, let the…” Gen 1:9, 11, 20, etc.). Everything has a purpose (“Let them be for…” Gen 1:14). God governs His creation through His creation order (Gen 1:16-18 “God made…to govern”). For example: energy, laws, etc.
Example:A Faith-Learning Integration Unit on Birds
Determine what method of biblical integration relates to your unit.[1]
Scriptural Study: Are there specific Scriptural statements about your unit that identify a clear biblical principle? In this case, there are some demonstrative comments about birds while there are many verses that comment on God’s creatures. The following list is only representative of wedding the supernatural view of God with His creation:
Genesis 1:20-21 God…
“created…every winged bird”—birds are a direct result of His handiwork
“according to its kind”—varieties of birds
said “Let birds fly above the earth…”—a place for the birds is established
said “and across the expanse of the sky…”—the amount of birds is large (corresponding to the parallel comment that the water is to “teem with living creatures”)
Genesis 2:19 God commanded that man name the animals establishing his authority over creatures while providing a classification system
Genesis 9:10, 12, 15-16 God made an agreement with all creatures concerning the judgment of the earth
Psalm 103:20-22 all God’s works are to give Him praise.
Psalm 104:24-30 the earth is full of God’s creatures who depend on Him for their food and are given “good things”
the birds will participate in God’s judgment
God’s Attributes
God is Creator (Gen 1:1; John 1:3, 10; Eph 3:9), Sustainer (Matt 6:26; Heb 1:3), Beneficiary (Col 1:16; Heb 2:10 “for Him”), Redeemer (Col 1:20; Rev 21:1-5); Judge (John 5:29; 2 Peter 3:10-13), and Restorer (Isa 65:21-23; Acts 3:21) of His creation, including birds.
Life Questions
What’s Real? How can I know birds exist?
What’s Known? How can I study birds?
What’s Best? How do I treat the birds?
What’s A Person? How am I different than the birds?
What’s Next? What happens when birds die?
[1] For example, God’s attributes, Bible study, life questions, belief (worldview) comparison, books, textbooks, themes, subjects, the humanities, or the sciences. See my book The Whole Truth: Classroom Strategies for Biblical Integration, pp. 101-135.
Paul’s letters to churches were “distance learning.”
Biblical Basis for Seminary
Traditionally, a seminary has been a place of study to train clergy, religious personnel, chaplains, or lay leaders. The word “seminary” comes from a Latin root meaning to plant a nursery, sow a seed bed, launch a breeding ground, or begin a process. The word was used early to identify both pastoral training for priests and girls’ schools. Religious training meant that people who wanted to give their lives to the spiritual service of others would prepare at a place with experienced professors who would teach subjects—preparing through practice—the responsibilities of priests, pastors, or church leaders.
Seminaries began because church leaders saw the need to train the next generation of clerics (2 Tim 1:12-14; 2:2) churches also were concerned that the seminaries so begun were becoming errant in doctrine, launching new institutions (2 Tim 1:15; 2:16-19). The concern for transferring sound doctrine (Titus 1:9-2:1; 3:9-11), has been the primary Christian impetus in both seminary commencement and expansion. Seminaries can be found wherever the Christian church can be found, providing nurseries for the Christian mind.
Historical Context
Brick and mortar edifices have been created to serve student learning for centuries. Anchored by majestic buildings, students were required to live in a certain place to be educated. Such seminaries hired professors to live in the same locale to teach and mentor future church leadership. Ancient schools, Tyrannus in Ephesus for example (Acts 19:8-10), were established places of learning where students would go to sit under the tutelage of a favorite teacher.Early church leaders like Paul utilized such facilities but were constantly on the move, taking themselves to the people to teach where they were invited or found a receptive audience (i.e., Acts 19:21-22). Both historic patterns existed—students following teachers and teachers going to students.
At the end of the 20th and beginning of the 21st centuries sending professors to pupils has become a primary delivery system. To some, the internet has made physical moves to a place unnecessary for the training of religious leaders. Purely online degrees exist to serve those who could not connect with teachers face-to-face. Hybrid or blended approaches include pre-work prior to incarnational, on-site meetings, continuing online forums, and final papers sent electronically. Residential programs continue but often combine web-enabled options. Yet the church forms its practice based on its doctrine. Jesus’ incarnation—coming to earth in physical form—necessitates incarnational theology, a physical, local presence. Personal interaction cannot be replaced for the Christian educator. [See my essay on “text-people not textbooks” here.]
Missional Direction
Seminaries tend to focus on denominational roots, theological persuasions, programmatic foci, or personality appeals. Local church history may also direct students toward certain institutions. But most Christians come back to the same concept of missional direction: entrusting the next generation with The Word of God (2 Tim 1:14; 2:2; Titus 1:4). The Christian church should be an inclusive body, standing on the foundation of Scripture (Acts 2:5-11, 42-49; 15; Gal 3:29; James 2; Rev 5:9). 21st century educational focus is returning to the roots of theological thinking which began in Asia and Africa with scholars such as Augustine. His treatise “On Doctrine” provides guidance for educational direction, methods, qualifications, etc. A clear precedent of utilizing cultural tools [see my essay here] and situational options to communicate the gospel and grow maturing believers is evident in every generation.
Once focused solely on strict study of languages, theology, and liturgical practices seminaries have expanded their offerings. Fast cultural changes have forced seminary education to grow new curricula.Programs such as social justice, human trafficking, cultural interpretation, or filmmaking are examples of a new focus in education. In the past seminaries have taught based on established models. The move is now distinctively toward application/interaction of theological insights with current cultural needs.
Instead of relying on a standardized curriculum where application is left to the student upon graduation, practicum learning is an essential component of the teaching-learning process [see my essay here]. Projects, collaboration, and institutional professor/student interchange are now part and parcel of Christian higher education. Diversification of programs allocate a broad spectrum of seminary choices. Flexibility allows the Christian church to be nimble [see my essay] in approach and creative in its use of resources. Where ease of travel exists and electronic communication can be useful, seminaries can flourish, allowing students immediate access to information.
Cost may preclude future students from programmatic, system-based, organized, or accredited seminary experience. Though non-certified, some seminaries have existed offering less substantive training, local churches or denominations may unfold approaches to pastoral training which are smaller, more directed to a situation or locale. Technological interconnectivity may or may not play a major role in such circumstances. If resources such as books and tutors exist within a geographical sphere of influence, distance education could become unnecessary.
Local development of church leaders has been the focus since Acts, the epistles, and the early church. Paul (Titus 1), John (3 John), and Peter (1 Peter 5:1-4), for instance, assumed the role of traveling overseer, communicating preparation responsibility through letters to local assemblies. Persecution could also drain leaders from neighborhood churches. In such cases, education of church shepherds will necessitate close, interpersonal discipleship. Past foreseeing future problems and possibilities, seminaries will continue to water leadership seeds in the Christian church patterned after prophetical schools (i.e., 1 Sam. 19:18-24; 2 Kings 2:3, 5, 7, 12, 15) and traveling professors (2 Chron 17:7-9). [See my essay on The Church here.]
Anthony, J. Michael and Warren S. Benson. Exploring the History and Philosophy of Christian Education: Principles for the Twenty-First Century. Grand Rapids, MI: Kregel Academic & Professional, 2003.
__________. Introducing Christian Education: Foundations for the 21st Century. Grand Rapids, MI: Baker, 2001.
Banks, Robert. Reenvisioning Theological Education: Exploring a Missional Alternative to Current Models. Grand Rapids, MI: Eerdmans, 1999.
Billman, Kathleen D. and Bruce C. Birch, eds. C(H)AOS Theory: Reflections of Chief Academic Officers in Theological Education. Grand Rapids, MI: Eerdmans, 2011.
Hill, Kenneth. Religious Education in the African American Tradition: A Comprehensive Introduction. Atlanta, GA: Chalice Press, 2007.
House, Paul R. Bonhoeffer’s Seminary Vision: A Case for Costly Discipleship and Life Together. Wheaton, IL: Crossway, 2015.
Mulphers, Aubrey. Ministry Nuts and Bolts: What They Don’t Teach Pastors in Seminary, 2nd ed. Grand Rapids, MI: Kregel Academic & Professional, 2009.
Parrett, Gary A. and S. Steve Kang. Teaching the Faith, Forming the Faithful: A Biblical Vision for Education in the Church. Downers Grove, IL: InterVarsity Press, 2009.
Tidball, Derek. Ministry by the Book: New Testament Patterns for Pastoral Leadership. Downers Grove, IL: InterVarsity, 2009.
“Teacher,” Part One, “Scholar,” Part Two, “Mentor,” Part Three
By what means will I be evaluated?
What will someone identify to show that I am a Christian scholar-teacher-discipler?
How will I know if my professorial life conforms to a standard?
Assessment questions haunted me during my PhD research. Validation is imperative in any scientific pursuit. But how could I objectivize outcomes that would lead to quantitative proof in an obviously qualitative endeavor? The literature review provided evidence. Others had been asking the same questions.
During my tenure as dean and then vice president of academic affairs I began to establish a written essay approach to professor evaluations. We spent a good deal of time together as faculty inside and outside of school. From other reading, I added to what I had discovered from others, developing a qualitative assessment rubric for college faculty. I believe that this process could benefit our interest in developing scholar-teacher-disciplers in Christian higher education.
Christian College Faculty Yearly Assessment
Christian faculty are committed to training Christian leaders. Since Christian professors’ focus is on pedagogy (“training youth”), andragogy (“training adults”) and students (“training leaders”), any assessment of an instructor’s teaching must ultimately concern itself with development of the whole person.
“Measurement” of “performance” is not simply quantifiable (driven by numbers). From a biblical point of view, qualitative evaluation sees not only the results lived in life but wisdom born within one’s life. Faculty need to live in community to encourage personal growth as well as knowing the impact of one’s classroom teaching. Professorial assessment, then, will strive to be biblically wholistic.
The Christian faculty member, in his or her thinking-being-living, should demonstrate:
1. Content Knowledge
a. interaction with the latest thinking-writing in a field of study
b. substantive understanding of past and present practitioners, practices, discussions
c. theological foundations and assumptions of their discipline
d. understanding how a discipline’s methodology impacts a discipline’s outcomes
e. seeks to show students how biblical eschatology and teleology should frame and focus the reason and content of the teaching
2. Curricular Development
a. assessment of content (for students):
i. knowing when/why students are having trouble learning
ii. differentiation in evaluation, variation in assessment
iii. focus on the process of education so as to give students tools of learning
b. scope and sequence of content—demonstrates an overview
c. school mission permeates programs, philosophy, objectives, methods, outcomes.
3. Communication—
a. worldview comparison: clear demonstration of biblical Christianity contrasted with subject of study
b. understands how the medium may shape the message of the teaching
c. application of content to daily life and culture
d. vertical-horizontal integration, including disciplines outside the subject
e. authentic, matching methods in relation to the program or subject of study
f. discovery learning; andragogy focused on the student
g. sensitivity toward student-learning and personal learning styles
h. a safe classroom environment for discussion is maintained
4. Creativity—
a. faculty teaching is not static, rather evidences constant growth in the teaching-learning process, including methodological development
b. affective student integration focused on developing students’ interiority
c. faith-learning thoughtfulness demonstrated through writing assignments
5. Conduct—
a. biblical behavior which befits a Christian professor
b. open, forthcoming, initiated rapport with students outside of class
c. mentorship-discipleship possibilities are encouraged by professor
d. care and concern is evidenced toward all
e. office hours and appropriate time for research off campus are maintained
6. Character—
a. consistent, evident biblical growth as a Christian in community
b. “habits of the heart” are witnessed from syllabi to exams to office to life
c. seeks internal motivation for him or herself as well as students
7. Continuance (of teaching-with-learning)—
self- evaluation is shown through living-teaching
peer cooperation through cross-disciplinary engagement
student evaluations will be carefully calibrated within a broad evaluation scope
student mentoring and study groups are encouraged
alumni surveys are sought to consider the longevity of instructional value
communal interdependence encourages teachers to learn from students
internship programs and practicums are encouraged
lifelong student learning is practiced
8. Collaboration with colleagues—
a. works with administrative expectation for the furtherance of the school’s mission
b. practices co-evaluation within the faculty
c. exhibits a teachable spirit
d. learning communities are maintained for the cross-pollination of ideas
i. participation in disciplinary societies and groups
ii. addresses given, papers delivered, reviews written, books crafted
iii. online presence (website, Facebook, YouTube, etc.)
9. Collegiality—
a. interpersonal relationships with other colleagues should exude trust and joy
b. generosity of spirit toward all who support the educational process
10. Community—
a. participates with institutional events
b. takes an active part in the school culture
c. attends and is a member of good standing of an Evangelical local church
d. attends and/or participates in other churches periodically to develop a broad perspective of The Body of Christ within a multiethnic mindset
Dr. Eckel has served the Christian educational community for over 35 years; teaching junior high through graduate school. Mark now spends time with students at The Comenius Institute (website). Find our 1 minute video here. This article was first published for The Emerging Scholars Network (site). Photos: Snappy Goat
“The Christian scholar-teacher must be a person who believes in Christian higher education, who is committed to the mission of his or her institution. It is not enough to hire faculty who happen to be Christians, even if they are fine scholars. We must find and keep faculty who are committed to the project.”[2]
“RBB,” he said. My response registered a facial question mark. “Really Big Brains,” he smiled. “That’s what you professors have: really big brains.”
“RBH,” I said. He returned the questioning look. “Really Big Heads,” I smiled. “That’s what can happen to professors: we can get really big heads.”
Humility is the essence of knowledge. I have lost count of how many times I have intoned such a statement in classes. The first mark of Christian scholars is that we should know we do not know how much we don’t know (Luke 14:7-11; Rom 12:3; Phil 2:3-4). We should begin every thought where the gospel begins: we are dependent upon God. Knowing how much we do not know measures the creature by The Creator (Isa 55:8-9). Aseity[3] identifies our dependency (Acts 17:24-28).
Scholarship depends on dependency. Scholars do literature reviews. We read the latest research in our field. Counter-arguments are heard and evaluated. Words such as “could,” “perhaps,” and “may” dot our writing, rightfully acknowledging the sage wisdom we could be wrong. The possibility of finding ourselves in error, however, does not diminish our responsibility to seek true Truth.[4]
Knowledge of the Creator and His creation is within sight of thinking people (cf. Pss. 64:9; 65:8; 66:1-5; 67). Culture and context may condition how we view knowledge, but the common nature of reality is true for all people in all places at all times in all cultures (cf. Pss. 107, 117). Our knowledge may be comparative but our “knowing is constrained . . . true to creature, creation, and Creator.”[5] We live in a fallen world (Rom 8:19-22) which accentuates our finite, fallen, fragile limitations (Job 11:7-9). Christian scholars know that if our knowledge is incomplete, we look forward to the day when restoration of what once was, will be again; the completion of creation (Acts 3:21; Rev 21:1-5).[6]
Incompletion, however, does not equal stagnation. Christian scholars continue to take responsibility for the gifts given us.[7] We also acknowledge our assumptions in the scholarly enterprise.[8]A Christian view of scholarship may contain the following commitments:
no dichotomy exists between secular and sacred—the whole world and all of life belong to The Creator (1 Chr 29:10-16; Psalm 24:1; 50:9-12; 89:11);
common grace—truth to be found within creation—can be accessed because The Personal Eternal Triune Creator was pleased to leave it there, intending delight and wonder for the discoverer (Job 26; 28:1-11; Prov 25:2);
ways of knowing premised upon “the fear of The Lord” (Prov 1:7; 9:10), are given to human image bearers (Gen 1:26; Ps 8);
the Christian Scriptures are the central organizing core (2 Tim 1:14; 2:15; 3:14-17) which both begin the process of evaluation, interpreting theories and data, while giving purpose to the process of education; and
the Christian scholar (2 Chr 17:7-9; Prov 2:1-6; 2 Cor 10:3-5) bears the responsibility to develop a Christian theological-philosophical grid, a Christian thought process in the pursuit of true Truth.[9]
Nicholas Wolterstorff summarizes succinctly, “Faithful scholarship as a whole will be distinctive scholarship . . . But difference is to be a consequence, not an aim.”[10]
My 5-fold commitment to distinctive Christian scholarship leads to the 5-fold responsibility of my task, my craft, as a Christian scholar:[11]
I submit to the Lordship of Christ in all things (integrity, scholarship, administrative shepherding, etc.).
I articulate in written and verbal form the theological-philosophical assumptions that form the premise for my work as a Christian scholar.
I practice faith-learning integration within my discipline, believing the wedding of belief with academic excellence to be inseparable. I master my area of content specialization while seeking collaborative interdisciplinary approaches, demonstrating the coherence of God’s world.
I continue to mature in Christ through personal Bible study, prayer, fellowship with a local church family, read in and out of my content areas, participate in opportunities to grow within my vocation, and enjoy the life given me by God.
I live my beliefs through loving service to those inside and outside of The Faith with robust research, rigorous rhetoric, generous spirit, relational grace, bold conviction, and personal care.
So as to keep us from getting “big heads” because God has given us “big brains,” we live in humility before our Lord and our neighbor. And so we pray
Dear Lord, we purpose
Gratefulness for our opportunities, Appreciation for our giftedness;
Precision in our reading, Accuracy in our writing;
Understanding in our discussions, Humility in our knowledge;
Thoughtfulness in our answers; Sanctification in our learning;
Investment in our assignments; Godliness in our workmanship;
Discipleship in our relationships; Commitment to our mission;
Scholarship in our schoolwork; cohesiveness in our worldview;
Increase for Jesus, Decrease for ourselves, Glory for our Lord.
[1] This series was first published at Emerging Scholars Network. Dr. Eckel has served the Christian educational community for over 30 years; teaching junior high through graduate school. Mark and Robin Eckel live in Indianapolis, IN, sharing their gifts in their local church, Crossroads Community (PCA), Fishers, IN. Mark is President of The Comenius Institute. [See our one minute video here.] Dr. Eckel practices scholarship with others in the M.A. and Ph.D. programs at Capital Seminary & Graduate School, Lancaster, PA.
[2] C. Stephen Evans, 2003. “The Calling of the Christian Scholar-Teacher. In Faithful learning and the Christian Scholarly Vocation. (Eerdmans): 28.
[3]“Aseity” is a theological term meaning God is independent and self-sufficient meaning humans are dependent and insufficient (of themselves).
[4]“True Truth” was the phrase used by Francis Schaeffer to suggest that many people claim any number of multiple “truths” but the Christian “Truth” claimed exclusivity (John 14:6). See my essay on “exclusivity” here.
[5] Hodges, Bert H. 1987. Perception is relative and veridical: Ecological and Biblical perspectives on knowing and doing the truth. In The reality of Christian learning, ed. Harold Heie and David L. Wolfe, 103-139. St. Paul, MN: Christian College Consortium, 133-34, emphasis his.
[6]As a Christian professor, I acknowledge my total dependence in restoration from a state of separation from God because of sin through the substitutionary sacrifice of Jesus on the cross; His gift of grace through faith saving alone.
[8] Arthur F. Holmes preached, “Yet ‘the fear of the Lord is the beginning of wisdom’…Christianity (and other worldviews) affect our thinking at other levels than explicit biblical understandings. There is no presuppositionless science . . . Holmes, Arthur F. 1994. “Is a Christian university possible?” Faculty Dialogue 21 (Summer), 28-29, emphasis his.
[9] On these five points see my PhD dissertation, “A Comparison of Faith-Learning Integration Between Graduates from Christian and Secular Universities in the Christian School Classroom,” Southern Baptist Theological Seminary, 2009, 21-22.
[10]Wolterstorff, Nicholas. 2004. Educating for shalom: Essays on Christian higher education. Edited by Clarence W. Joldersma and Gloria Goris Stronks. Grand Rapids, MI: Eerdmans, 78, emphasis his.
[11] This is the first in a series of four articles. The second article will focus on my responsibility as a Christian teacher in higher education.
[12]Mark Eckel, “The Christian Schoolman’s Prayer,” unpublished, 2006.
The true function of the teacher is to create the most favorable conditions for self-learning. True teaching is not that which gives knowledge, but that which stimulates pupils to gain it. One might say that he teaches best who teaches least.[2]
“I do not want you to believe anything I tell you.” My mantra was repeated daily.
“I want you to be Bereans. The Bereans did not take at face value what Paul said but searched Scripture for themselves to see if he was correct.”[3]
“This is not Eckelology.” The comment always brought smiles. More serious expressions when I said, “We study God’s Word for the sake of God’s world.”
“My responsibility as a teacher is to make sure you become lifelong learners. If you only learn to follow an authority’s words without thought, you will allow anyone with the loudest voice or the most letters behind her name to sway your thinking.”
“You need to own what you believe. The one word definition of education is ownership.”
Since the 1980’s my students have read things likeHumanist Manifestos I & II, held discussions with atheists invited to the classroom, compared the Enuma Elish with Genesis, debated rock DJ’s over sexuality in music, held dialogues with impaneled doctors about in vitro fertilization, interviewed college students on their campuses, critiqued full length feature films, exegeted Scripture, written decidedly biblical points of view without chapter & verse, and practiced in real-time settings, how to clearly communicate Christian truths with respectful conviction.
Students came to own their beliefs. I made no apologies for having students write papers. Writing made a pupil own their ideas. Students hated it when I answered their questions with questions. But the answers they discovered, they owned. Projects were created for innovative learning. Lessons were sewn deep in the soil of student ownership. Students were taught the books and tools necessary to study the Bible for themselves. Ownership became personal and practical.
Ownership suggests we should hyphenate teaching-learning. I believe that the process goes both ways. A student learns when she teaches and is able to teach when she learns. One Hebrew word, lamad,[4] can be translated either “teaching” or “learning” depending on the context. We should be less concerned with the delivery of material and more concerned with how we deliver the student to the material.Becoming skilled at how to craft questions, create projects, and construct discussions brings learning to the learner.
Biblical instruction is content-centered, teacher-directed, student-discovered, life-related, service-enacted learning for the next generation (Ps 71:14-18; 78:1-8).
Content-centered. Capital “T” Truth does exist and can be known; therefore people are responsible to the laws of God’s Word and His world (Deut 4:5-9; 30:11-16). Curriculum is based on the principle that all Truth originates from God (Is 28:23-29), all truth is inclusive within His Truth (heaven and earth are His, Josh 2:11; 2 Kings 19:15; 2 Chr 2:12), and all truth is God’s Truth (Ps 119:152, 160).
Teacher-directed. The teacher is God’s authority in the school’s sphere of influence (Prov 23:12; Eph 4:11-12; 1 Thess 5:12, 13; Heb 13:17). Professors bear the responsibility of clear commitment to and communication of “true Truth” (2 Tim 2:14-4:5; Titus 1:9).
Student-discovered. Students are accountable for the privilege of teaching-learning (Prov 13:13, 16, 18; 20:15; etc.; Gal 6:6). If this is God’s world, He made it, and it is important to Him, it should be important to us (1 Chr 29:11; Neh 9:6; Ps 33:6-11; 50:9-12; 89:11). As creatures responsible to The Creator, students have been given responsibilities to rule the creation, including one’s studies (Gen 1:28; 2:5, 15, 19-20; Ps 8:5-8).
Life-related. God’s common grace creates common truth for the common good for common lives of all people (Gen 39:5; Ps 145:9, 15-16; Matt 5:44-45; Lk 6:35-36; Jn 1:9; Acts 14:16-17). God’s law addresses all of life for everyone (Deut 30:11-15; 1 Tim 1:8-11). We are responsible to develop biblical, wisdom thinking skills (Prov 2:1-6; Col 2:8; Heb 5:11-14). Wisdom is how we better understand the world (Proverbs 8:12-36).
Service-enacted. There is a standard of goodness (Titus 1:8), to be modeled (2:7), and practiced (2:14; 3:1, 8, 14)—something of praiseworthy quality or measured with excellent results. Teaching must link sound doctrine to doing what is good (2:1, 3).
Ownership within the teaching-learning process connects truth to life, theory to practice, person to vocation. John W. Peterson’s hymn “A Student’s Prayer” sings of ownership:
May the things we learn, so meager, never lift our hearts in pride
Till in foolish self-reliance we would wander from Thy side.
Let them only bind us closer, Lord, to Thee, in whom we find
Very fountainhead of Wisdom, Light and life of all mankind.
[1]This series was first published at Emerging Scholars Network. Dr. Eckel has served the Christian educational community for over 35 years; teaching junior high through graduate school. Mark and Robin Eckel live in Indianapolis, IN, sharing their gifts in their local church, Crossroads Community (PCA), Fishers, IN. Mark is President of The Comenius Institute. [See our one minute video here.] Dr. Eckel practices teaching-learning anyone who wants to learn.
[2] John Milton Gregory. 1884, 1917, 2007. The Seven Laws of Teaching.Filiquarian Publishing, pp. 77-78.
[4]Kaiser, Walter. 1980. lamad. In The Theological Wordbook of the Old Testament. Edited by R. Laird Harris, Gleason L. Archer, Jr., and Bruce K. Waltke, 1:480. Chicago, IL: Moody.
As a Jew, Paul used technical terms from his heritage which his audience would understand. 
Math, like philosophy, holds out an ideal world. Truth in math IS. Humans discover but do not create math.
Math rejects neutrality. Exactitude and precision are necessary for mathematical operation.
One of the many faith-learning integration tools I have been using for years with Christian school teachers and leaders around the world. I have created a 100,000 word document giving biblical principles for 
Discovery and Invention in God’s Creation. People all over the world and throughout time uncover truth collecting data, applying information, exploring, and observing. What is true in one place is true in another (Ps 64:9; 65:8; 66:5). Diligent probes can reveal new information. However we only uncover “the tip of the iceberg” of God’s works (Job 28:3, 11; 26:14). For example: Famous discoveries, inventors, etc.
The Infinite and the Finite. We don’t know everything. What we do know continues to expand. Since discovery is continuous for finite minds in a finite universe, it is best to recognize and stand in awe of the Infinite Creator (Gen 1, 2; Deut 29:29; Job 26, 28; Prov 30:2-4). For example: astronomy, microbiology, etc.
Example: A Faith-Learning Integration Unit on Birds
Life Questions 
