Education

Educational Leadership: 5 Methods of Teaching Students to “Own” Learning

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My one word definition of education: Ownership.

This past week one of my classes and I were reviewing the year. I wanted to know their comments about the learning process. It was a great discussion lasting an hour and a half.

“As much as it pains me to admit it,” one young man began his comment, “You were right.”

He smiled. I smiled. The class smiled.

“You made us go through this incremental process of building knowledge,” others began to nod their heads. “I did not like it. I just wanted to get the final paper out of the way. But you kept pacing us, slowing us down. You wanted us to reflect on what we were learning. And I was surprised how helpful the progression was for me.”

Another student reflected on what her mom told her.

“My mom has Masters and PhD degrees,” the young woman was obviously proud. “She told me when we were going over my final paper that the work we were doing in this class was work she was taught to do at the graduate level. She was so pleased that I was learning the process of researching and writing in preparation for college.”

Family connections continued.

“Yes, my sister is a senior in college studying English,” my young charge smiled, knowing I had her sister in my class years before. “She told me that how I was learning to write papers was such good preparation for university studies. In fact, she also said, I would be far ahead of other students in my college classes.”

During the week I had also begun reading Turn the Ship Around! Retired Navy captain of a U.S. nuclear submarine L. David Marquet tells the true story of changing the culture of leadership. He proposes a leader-leader model where everyone is empowered with authority over knowledge.

It struck me that Marquet and I share the same philosophy. We want our people to own authority, knowledge, and responsibility. Similar to the captain’s philosophy I have taught students:

Tools of learning they would use throughout life (essay here)

Principles of life they could employ throughout any vocation (essay here)

Outcomes depend on what is done with opportunities (essay here)

Assumptions frame the application of their knowledge (essay here)

Objectives are met only with intentional practice (essay here)

“I won’t be around when you have questions in the future,” I began to close the class discussion. “How I am teaching you now—the mindset, ways of thought—you can employ for the rest of your days wherever you are, whatever you do.”

“One of my former students, a philosopher with a PhD” I was remembering an email I had received earlier in the week, “Put it this way,”

“Your high school classes were good, time well spent. I was not aware that the ‘bricks’ gathered in the class would become incorporated into the ‘walls’ which now support the ‘upper stories’ of my life. Looking back now, I don’t know what I would have done without them.”

One young man, nodding his head, said, “This year I have learned to own my education.”

Ownership. The definition stands. The process continues.

Mark’s view of “ownership” is because he stands on the shoulders of giants such as Plato, Aristotle, Augustine, Aquinas, Wycliffe, Tyndale, Calvin, Luther, Comenius, Edwards, and so many more. This essay is being written toward Mark’s forthcoming book “Up Against the Lockers: Teaching-Learning as Christian Practice.” Dr. Mark Eckel has taught junior high school classes through PhD studies and is President of The Comenius Institute. [This essay was originally published in May, 2017 here at Warp&Woof.]

Educational Leadership’s Missing Word

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“Come together, right now, or else,

be torn apart.”

Find out what “Remember the Titans” should teach us by watching our Truth in Two (full text below).

 

Subscribe to MarkEckel.com (here). Find the MarkEckel.com YouTube Channel (here). Mark is President of The Comenius Institute (website). Dr. Eckel spends time with Christian young people in public university (1 minute video), teaching at Indiana University Purdue University at Indianapolis, and interprets culture from a Christian vantage point (1 minute video). Consider becoming a Comenius patron (here).

Picture Credit: Luke Renoe, Snappy Goat, By impawards, Fair use, https://en.wikipedia.org/w/index.php?curid=9969828

FULL TEXT

Based on a true story, Denzel Washington plays the part of a black football coach in a white community in the movie Remember the Titans. The coach’s team is half black and half white. And the players hate each other. Trying everything he can to bring his team together, he finally decides to take the young men on a run – at three in the morning. Made to traverse rough terrain for hours, the high school boys find themselves at the Civil War’s bloody battle ground of Gettysburg. Thousands of men from the Confederate and Union armies lost their lives there. In Denzel’s words,

“Take a lesson from the dead. If we don’t come together, right now, on this hallowed ground, we too will be destroyed. Just like they were. I don’t care if you don’t like each other right now, but you will respect each other. And maybe, just maybe, we will learn to play the game of football like men.”

Remember the Titans has much to teach the educational establishment today which tends to focus on three words: diversity, equity and inclusion. But Remember the Titans explains you can’t have those three words without this word: Unity. We hear much in our culture about partisanship, division, war, and a country being torn apart; but very little about “unity.” Nationally, we could do no better than to repeat a famous line from Martin Luther King I Have a Dream that

“little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers”

So maybe we should start preaching one word: “unity.” Focus more on what brings us together than what tears us apart. Take a lesson from MLK and Remember the Titans: come together, right now. For Truth in Two, this is Dr. Mark Eckel, President of the Comenius Institute, personally dedicated to racial unity.

 

Economic Realities

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Helping students to understand the outcomes of their assumptions.

These are comments I send to each student after they have written their final project for one of my classes. The lines of thought deal with issues of anthropology, sociology, and economics based on the movie “Parasite” (Joon-ho, 2019). Most students write about class, capitalism, discrimination, equity, or the like as a theme that they draw from the movie and then do a semester full of research on their topic. I have suggested alternate viewpoints throughout the semester, pointing out socio-economic approaches students in a public university do not always hear. Student tendencies espouse a general socialistic perspective where “government” is seen as having jurisdiction over monetary affairs. I never press my views on students but I surely have them consider the implications of theirs (or any) socio-economic theory.

My general comments about the “Argumentative Writing” final project:

  1. Definitions of words matter. Words such as flourishing, economics, discrimination, prejudice, class, status, bourgeoisie, or capitalism all deserve to be defined as they are used in your paper. And remember, whoever controls the definition, controls the conversation. Your responsibility is to be evenhanded in your coverage.
  2. Humility and charity matter even with those groups with whom you desperately disagree. Verbiage that demeans any individual or institution detracts from rather than adds to your position.
  3. Beliefs about humanity and authority are woven through every single discipline. What you believe about the nature of people – whether people are perfectible or corruptible – and what you believe about authority – is the source of right and wrong solely human or does it include a transcendent source? – will impact every single point of view you hold.
  4. There are three “families” in Parasite, not just two. Joon-ho’s point is that status is not simply one pitting the “rich” against the “poor” but includes how the “poor” treat those who are “poorer.” The “human condition” intersects all ethnic, national, and class lines.
  5. Try to consider problems as “human” rather than pitting one group against another. To point out a problem and seek a solution is one thing; to disparage others – and in the process, making enemies – is quite another.
  6. Discussions of economics are, at their core, ethical discussions. The trust we put in a system of stewarding wealth assumes our predisposition to right and wrong. And if the “human condition” is the central problem of ethics, then any economic system can degenerate.
  7. If you believe you must replace an economic system such as capitalism, you must immediately ask, “What is the replacement?” And if you choose a replacement, have you investigated how that economic system has been a benefit or a detriment to the poor where it has been tried elsewhere in world and throughout history? How does any economic system impact the poor, whom you wish to serve?
  8. Considering your general concern for the poor, what will you do personally to care for those less economically fortunate around you, right now, where you live? Remember, change begins with you.
  9. Never forget that a government does not have any money. Government does not create wealth (though its policies surely impact wealth creation). Government services are available only through taxpayer dollars. When you say, “The government should pay . . .” remember it’s your money you are talking about.
  10. Always remember that there are different points of view on any subject. Be wary of accepting the arguments of those with whom you already agree. Search out the other side. Consider your sources. Ask, “Am I being fair to the position or people I’m critiquing?”

Student Story

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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!”

Parasite

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Parasite Movie: Watch and Review

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 4 Get 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 5 Write 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.

Pass It On

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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.

[6] Philippians 4:9

[7] 1 Corinthians 11:1; 1 Thessalonians 1:7-9.

[8] Colossians 2:6

[9] Galatians 1:9, 12.

[10] 1 Tim 6:20; 2 Tim 1:12, 14.  “A treasure entrusted to a bank for safekeeping” is the idea. Kent, 201.

[11] Romans 6:17; 16:17; 1 Corinthians 3:1-11; Ephesians 4:14; 1 Timothy 4:6, 13; 5:17; 6:1, 3; 2 Timothy 1:13; 2:17; 3:10, 17; Titus 1:11; 2:7, 10; Hebrew 5:13;13:9; 2 John 1:9, 10; Revelation 2:14, 15, 20, 24.

[12] 2 Timothy 3:15-17; 2 Peter 1:20-21.

[13] 2 Peter 2:21.

Mathematics

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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)

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 20 major academic disciplines available for purchase for Christian schools here, at Curriculum Trak.

 

Biblical Science Principles: Christian Faith-Learning Integration

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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:

  1. 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”)
  1. Genesis 2:19 God commanded that man name the animals establishing his authority over creatures while providing a classification system
  2. Genesis 9:10, 12, 15-16 God made an agreement with all creatures concerning the judgment of the earth
  3. Psalm 103:20-22 all God’s works are to give Him praise.
  4. Psalm 104:24-30 the earth is full of God’s creatures who depend on Him for their food and are given “good things”
  5. 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

  1. What’s Real?  How can I know birds exist?
  2. What’s Known?  How can I study birds?
  3. What’s Best?  How do I treat the birds?
  4. What’s A Person?  How am I different than the birds?
  5. 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.

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 20 major academic disciplines available for purchase for Christian schools here, at Curriculum Trak.

Distance Learning from the First to Twenty-First Century

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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.]

“Seminaries”  © is one of 22 articles included in  History of Christianity in the United States (Rowman & Littlefield) by Dr. Mark Eckel. Mark is President of The Comenius Institute (one minute video here). Picture credit: Snappygoat.com

 

References and Resources

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.