Story Telling Imagination & Life

Introduction

I have been writing this post while at the same time writing my monthly post for my Literacy blog titled 'Literacy, Families & Learning'. This of course has a different audience, but nevertheless many Christians read that blog as well as other faith-based people from around the world who are not Christians. One of the largest groups of followers overseas are parents who live as Muslims in a wide range of Muslim countries. Their concern for their children's education and growth is similar to many Christian parents. A case in point is seen in this month's topic, it is of relevance to people of all nations. 

In the post, I want to revisit the topic of Storytelling and discuss just how critical it is for the development of our children. This should not surprise you because I devote a full chapter to 'Imagination & Life' in my Pedagogy book. The book addresses pedagogy and teaching quite broadly. Considering the role of the  human imagination is one of the areas examined. The varied outputs of life are often expressed through the imagination, or at a minimum influenced by it.

1. Keeping Imagination in check 

C.S. Lewis talked often about the relationship between imagination and reason. He stressed we must not let imagination shape us so much, that we misuse it or allow it to replace reason. Jeremiah warns us not to walk "in the imagination of our hearts". By this, most commentators believe that he is stressing that while God gave us imaginations we must use them properly. 

Above: C.S. Lewis in his Study

I was an atheist to this point in my life, but went to church one day 40 years ago. I did so (much to her surprise) simply to accompany my wife, who while not a Christian herself, had an interest in God. She had attended Sunday School as child and her Grandparents were Christians. 

We moved to Bathurst (NSW Australia) in 1982 so I could take up a University appointment, my wife stayed at home to care for our two daughters aged 5 and three at the time. She took our 5 year old daughter to a Playgroup at the local Baptist Church after a neighbour (not a Christian) encouraged her to go with her.

To my wife's surprise, when she told me one day that she wanted our daughters to go to Sunday School, and a week later that she wanted to go to church herself, I surprised her (and inwardly myself). I replied "what makes you think I don't want to go too?" To this point in my life I saw myself as an Atheist. I was impacted by the sermon in the service on Matthew 11:28-30.

"Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light".

I was touched by the message and when I got went home to the bathroom, dropped to my knees and in tears cried out to God, "God, if you're real, reveal yourself to me". In that moment, I was deeply convicted, and committed my life to follow him then and there on my knees. My wife came to faith about two weeks later. 

2. But a warning!

Veith and Rustuccia in their helpful article "Between the Image and the Word" remind us that imagination can provide some of the "subject matter" and "impetus" for our feelings and choices (see also Trevor Hart's book that was a key source for Veith & Rustuccia). Ultimately it is God who must use the circumstances of our lives, the gift of the imagination and the work of his Spirit, in concert with His Word, to bring us to our knees, repent and believe.

The would be evangelist, who takes pride in "their work" saving people and leading them to Christ, must not forget that it is the work of God that drives all, not us.  

3. Where to from here?

C.S. Lewis helpfully draws the above ideas together in his work "Bluspels and Flanasferes" pp 10-11 (Oxford University Press, 1939). While accepting the above insights about the imagination and God's use of it in lives like mine, we must remember that our imaginations can just as easily lead us in unhelpful directions. We must battle not to be captured by imaginations to lead us to stray and away from the truth. Having said this, it is also wrong to fear the imagination which God gave us as a gift. So encouraging children's imaginations is not bad, rather it is a gift that must be nurtured, encouraged and used to help all grasp truth.

Above: A Playgroup that encourages children to explore 

As teachers, we are to create classroom environments and atmospheres, that encourage children to explore questions like "what if?" "how come" and of course "why"? Such questions might lead to the seeking of deep truths mirrored in God's word. 

As parents we shouldn't fear the imagination. It is good for children to experience all written and spoken genres, including fantasy, to rightly understand the place of God's word in our lives. Fantasy, and truth are not the same thing. We need to help our children to understand and manage both as they engage and live in the world. 

These are important challenges for teachers and parents, might God bless and teach you as you head down such paths. 

What is Christian pedagogy? It is much more than just advice on teaching

In my book 'Pedagogy and Education for Life: A Christian Reframing of Teaching, Learning and Formation' I argue that Christian education and pedagogy must be rooted in an understanding of God's people in-between this life and the next. 

We are shaped as we engage with others, and move in and out of varied 'communities of practice'. This is a reality for our students as they attend our schools, for it is one of the many 'communities of practice' they inhabit. This term was introduced to us by cognitive anthropologist Jean Lave and Etienne Wenger in their book "Situated Learning: Legitimate Peripheral Participation" (1991). The term describes how as we form groups, and as we inhabit them we begin to learn new things and take on many of the same concerns, passions, values and beliefs. 

The life we all experience includes many people, experiences, successes and disappointments, all of which influence us in varied ways. Such experiences also introduce us to new ideas, beliefs and practices. Our students have lived experiences in and outside school, we need to understand this as our remit, to teach and educate them for life.

1. A Vignette About Jackie

In my book I share an example of what this might look like for our students. I use Jackie (not her real name) as an example of the complexity of multiple communities of practice that influence our students. 

Her family is what we'd call middle class and is very important to her. Her mother is a university trained teacher and her father is in a government administrative role. Her parents are not Christian, but they have sent her to a Christian School 5km from their home, which they believe will give her a good all round education. 

Jackie is well liked at school and has a solid group of friends who are mainly non-Christians. Beyond being at school together, they have a number of common interests in music, film, fashion, dance and boys and so on. 

However, the complexity of the communities of practice she inhabits, goes much further than this and beside those mentioned already includes:

• A close group within her art classes.
• Her extended family including her grandparents, a special aunt and uncle and her cousins.
• A dance group outside school where different friends are found.
• She is also a part-time staff member at a local pizza restaurant.
• A Saturday netball team in a Summer night competition.
• She also has friends at a technical college, where she has been doing a part-time food service course at a local TAFE.
• As well, she has 2,500 Facebook friends, many more on Instagram and some other platforms as well.

2. The Remit of Faith-based Schools

Given the broad cross section of children across faith-based schools, we can appreciate the complexities. They are responsible for a number of things. They were founded to support Christian students and their families, who are often confronted by beliefs and practices they find problematic.  They need to support students to grow in knowledge across the curriculum and to achieve success in life. But at their very foundations they are also responsible to assist students to grow in faith, knowledge, character, values and the consideration of ideas as presented. 

Teachers of course are not the only influencers. Families, friendship groups, and many other varied groups (or communities) in which our children live, will shape them in some way. Such groups include sporting teams, recreational activities, favourite authors, television, media and for, some churches. With this in mind, a central tenant in my book, is that:

"Education is the whole life of a community, and the experience of its members learning to live this life, from the standpoint of a specific end goal."  

 

You might be tempted at this stage to say, how can I as a teacher, possibly have much impact on my students when we see them so little, and they are embedded in multiple communities of practice both inside and outside school? There is some truth to this, but there are many areas where we can have an influence. I want to suggest there are three steps you might take that would make a difference. 

3. Three Key Steps Towards Excellence in Teaching

a) Step 1 - Know and love, and understand our students

James K.A Smith has a statement that is helpful here. He suggests that:

“Education is not just what we teach; it’s how we shape what students love.” 

The desires of our children's hearts are varied and are generally easy enough to observe and understand. So as we teach them the curriculum at hand, we should also seek to shape them as people. Some children are easy to love, and some more difficult, there is nothing new about this. But we need to look for good in all of our students as well as helping them change in areas that are problematic.

Of course, we cannot change things outside our control like annoying habits, laziness, rudeness and some personality traits. While we aren't counsellors, we do have a role in shaping our students in character. We can't treat our students as our friends, we are teachers and authority figures not their friends. But we can take an active interest in their lives and listen to the things they might share in the 'cracks' of school life. However, of course, we must set some boundaries here.

b) Step 2 - Pray and be concerned for your students

While being devoted and diligent in personal prayer 

Justin Taylor in a piece titled 'The Great Vision of Christian Education: Ten Foundational Truths' outlines some helpful foundations for our schools.

In the above article Taylor suggests rightly that Christian education is as big as God and his revelation. It goes beyond parenting and teachers and classroom instruction; it should infuse every aspect of the Christian life. In his words ".. it involves not merely donning gospel-centred glasses when we study 'spiritual' subjects, but being filled by the very presence of almighty God as we seek by his Spirit to interpret all of reality in light of the glory of God in the face of Jesus Christ."  

In my time as a teacher in non-Christian schools, I came across many things that were disturbing in the lives of my students outside school. For example, one of my year 6 girls who had withdrawn into the background as a student and looked very sad, revealed privately to me one morning just before school, that she had been subject of abuse from an older brother who had "been practising his kissing on her". Another year 5 student would come to school wreaking of cigarette smoke which I was to learn was due to her father's chain smoking in their 3-room house. Yet another student had was witnessed domestic violence regularly. Of course, such observations must not be set aside.

These few examples underline how we need to know our students well enough to pray for them, to be trusted by them, and at times to even intervene to protect them by reporting events up the line. The latter requires great care and would first be a conversation with your school principal. After that in most cases, there would be a meeting with the parents and then to other authorities if the situation required it.

In the 'cracks' of school life, we can at times observe and hear things that bother us. Some teachers might say this isn't my role. But staying silent in such matters isn't the right response. Somehow, we need to achieve clear boundaries.

I agree with Justin Taylor's statement, but also understand there are limits to what we can and should do. But we all need to be concerned for the welfare of our students. If I had allowed the conversation with my student about her brother, to be shuffled into a box marked "not my responsibility", it may have continued over time and perhaps become worse. 

c) Step 3 - Establish Our Education Based on sound Foundational Principles    

One of the most helpful set of principles I've found is outlined in an article by Justin Taylor, in 'Desiring God' titled 'The Great Vision of Christian Education: Ten Foundational Truths'. These might be helpful.

1. True Christian education involves loving and edifying instruction, grounded in God’s gracious revelation, mediated through the work of Christ, and applied through the ministry of the Holy Spirit, that labors to honour and glorify the triune God.

2. Christian education begins with the reality of God. God the Father, God the Son, and God the Holy Spirit — one God in three persons — creating and sustain all things (Genesis 1:1–2; Colossians 1:16; Hebrews 1:3). 

3. Christian education seeks to rightly interpret and correctly convey all aspects of God’s revelation, both his self-disclosure through the created world (called “general revelation”) and his self-disclosure through the spoken and written word (“special revelation”) Romans 1:20; Hebrews 1:1–2).

4. Christian education, building on the Creator-creature distinction, recognizes the fundamental difference between God’s perfect knowledge of himself and the limited, though sufficient, knowledge we can have of God through his revelation (Romans 11:34; 1 Corinthians 2:16).

 

5. Christian education recognizes that the recipients of our instruction — whether believers or unbelievers — are created in the image of God, designed to resemble, reflect, and represent their Creator by ruling over creation and relating to one another (Genesis 1:26–27).

6. Christian education reckons with the sobering reality of the Fall — because of Adam’s rebellion as our covenental head, all of us have inherited a rebellious sinfull nature and are legally regarded as guilty (Romans 3:10, 23; Romans 5:12, 15, 17–19). Creation itself is fallen and in need of liberation (Romans 8:19–22). Our disordered desires and every aspect of our thoughts, feelings, and actions are affected, hence we must still battle indwelling sin (Galatians 5:17).

7. Christian education is built upon the work of Christ — including, but not limited to, his substitutionary atonement and triumphant resurrection victory over sin and death (Galatians 4:4–5; 1 Corinthians 2:2; 15:1–5). All of our instruction is founded upon this great event that makes it possible for sinners to stand by faith in the presence of a holy and righteous God.

8. Christian education recognizes that to reflect the mind of Christ and to take every thought captive (2 Corinthians 10:5), we must be born again (John 3:3), putting off our old and renewed in knowledge after the image of God (Colossians 3:10).

9. Christian education insists on the indispensable work of the Holy Spirit, who teaches (John 14:26; 1 Corinthians 2:13), searches everything (including the depths of God) and comprehends the thoughts of God (1 Corinthians 2:10–11). He helps us in our weakness, intercedes for us (Romans 8:26–27), and causes us to bear good fruit (Galatians 5:22–23).

10. Finally, Christian education recognizes the insufficiency of merely receiving, retaining, and relaying notional knowledge (1 Corinthians 8:1; Matthew 7:21–23). Our knowledge must be relational and covenantal (1 Corinthians 13:12), such that our study results in delight (Psalm 37:4; 111:2), practice (Ezra 7:10), obedience (Romans 1:5), and discipling and teaching of others (Matthew 9:19–20; 2 Timothy 2:2).

Conclusion

Please take the time to reflect on these foundational principles, perhaps discussing them with other teachers, and working together to see what changes you might make in your schools and as teachers. Pray that God will use us as teachers and educators, to embrace sound Christian pedagogy. Such a pedagogy, while being true to the educational processes and and curricular required in all schools, will be shaped by the word of God, as we seek to grow our students in faith as well as in knowledge.

God Made us as Creatures Who Learn

In my last post, I indicated that I would write three posts that address the overriding key purposes that give shape to the pedagogical framework I have outlined in my book 'Pedagogy and Education for Life'. 

 

I suggested that as teachers and school leaders, who are people of God, there are some key principles that should give shape to all we do in our schools and classrooms. For we must do more than just teach and fill heads with knowledge to do well on tests that open up opportunities to gain careers leading to worldly success. Yes, we do seek to nurture our students to do well academically, but we also seek to help them grow spiritually into Godly men and women, who bring honour to their God.

 

The principles that should shape our pedagogy are not to be based simply on the latest educational trends, great curriculum ideas, and new methods. Ultimately, Christian education must be shaped by end goals. I write in Chapter 1 of my book, that schools and their teachers require a telos (i.e. “the good” or aimed-for goal of schooling) reflecting the faith foundations of the school. If the goals that we trumpet in school documents and on websites, only stress success in life, citizenship, traditions, academic achievements, culture and sport, then we are just mimicking secular schools and worldly goals, and losing sight of our primary reason for existing as faith-based schools. Education is always to aim at much more than simply worldly. I quote Douglas Barnes in the opening of Chapter 2 “Education as Formation in Communities”:

 

Education is “embodied in the communicative life of an institution, the talk and gestures by which pupils and teachers exchange meanings even when they quarrel”.

 

My last post looked at the overarching principle ‘God made as unique creatures’. If you missed it, you can find it HERE.

 

In this post, I look at the second major purpose of education in faith-based schools.

 

God made us to be Learners

 

This second major pedagogical principle has nine sub-elements or practices to support this major principle. The pedagogical actions serving the principle are demonstrated as we encourage our students to be learners who bring honour to God in all aspects of their lives.

 

 

This overarching principle should lead us to create classrooms where students acquire much more than simply knowledge and success on assignments and exams. We want them to humbly understand who they are, what is the purpose of their learning, as well their gifts, all of which come from God. Our primary purpose of course, is to live in ways that honour God. As teachers, to maintain this focus, we need to adopt pedagogical practices that encourage our students as learners to:

 

·    Gain more than just content, knowledge and skills to achieve success in exams and life.

We also hope they will gain knowledge which helps them to seek meaning and truth transcending this life (see Principle 5).

 

·    Grapple with bigger questions. Who is God? What is our true purpose in life? How can my learning be used for ‘good’ and bring honour to God, not simply self, family and School (see Principle 6)?

 

 

 

·    Use God given imagination and creativity. These are gifts to help us learn, explore the world and honour God in diverse ways (see Principle 9).

 

What is our task as their teachers?

 

As teachers, we are to:

 

·        Foster learning communities in our classes – Such communities allow students space to question and challenge one another. In doing this we help our students demonstrate humility when confronted by the alternative ideas and views of the world. Ultimately, as teachers we are to demonstrate and model humility as we encourage and develop the same qualities in them. This begins by encouraging them students to tussle with BIG ideas.

 

·        Create open and ‘questioning’ communities – Communities like this not only allow space for creativity, risk-taking and problem solving, they encourage them (see Principle 11). This requires us to explore and use different approaches to teaching and learning to ‘grow’ students who bring unique abilities, learning styles and worldviews that might well be different from your our own as their teacher (see Principle 7).

 

·        Become “Kidwatchers”, constantly observing and monitoring our student’ – Through close attention to our students, we observe and support their learning, well-being, and journey toward faith (see Principle 11). We also strive to understand them as people as we observe the things that challenge and encourage them in their faith; and also see the things that distract them from leading a faith-centred life. As well, we need to observe our students not just in formal classes, but as they take part in the full range of school activities.

 

I would encourage all of us as teachers to regularly assess how well we are tracking as Christian teachers who seek more than simply worldly success for our students and our school.

 

In my next post, which be the third and final post in this short series, I will look at the final major purpose that shapes my pedagogy, 'God Made us for Communion’.

Principle 13 - How do we evaluate the ends towards which our pedagogy is directed?

Aristotle

The greatest challenge we face in seeking to create authentic Christian education is to keep ‘higher’ purposes at the centre of education. Ideally, parents, teachers and students should have a degree of shared understanding and agreement about the purposes for learning. Sadly, many parents and even teachers of faith, can have very narrow goals for school learning. Far too often goals seem to value material success and the attainment of power and influence in the world as paramount. More rarely do we observe the telos of learning based on a desire for a specific type of character, and evidence of virtues or faith in God rather than self. Ancient moral philosophers like Aristotle and Plato argued that the ability to make moral judgements was connected to some accountability for one's actions, not just what is best for the individual. The purpose of education in today's schools is often seen primarily as success in material or worldly terms, and choices are often focussed on what will be best for me! Will you get into the best course, at the right university? In turn, will this give you the best chance of employment that will deliver the right lifestyle? Thankfully, some parents, teachers and school principals still sense that education should offer more than just worldly success.

In 'Pedagogy and Education for Life' I argue for a radical change in direction and emphasis in schooling. The model of schooling that dominates most nations is one based on individual success, primarily centred on exams, that in their own way shape what constitutes curriculum. If we are to broaden our understanding of the signposts of educational success for our schools, we must continue to evaluate the attitudes and priorities we hold. These inevitably tend to shape what we do, and the emphasis we give to specific practices and signposts of success. Are the things we do in our schools pointing our children toward the ‘good’? Or are we distracted primarily by the values of the world? What shapes our view of the future, and how are we shaping our children and students’ views of their hoped-for futures?

However, parents like teachers, can lose sight of the fact that life isn't simply shaped by success at school and whether students get the exam marks for entrance into the 'right' course, in the 'right' university. Sadly, it is far too easy to become captured by worldly success, school rankings, state test results and so on. One of the greatest conduits to developing conceptions of schooling in such narrow terms, is an over-emphasis on externally moderated exams. To be fair, schools also value other non-academic activities, and celebrate success in sport, the arts and civic achievements. But at the end of the day, far too often school success seems to be measured based on individual achievement rather than team effort and good outcomes of a community of learners.

We need a radical change in direction and emphasis in schooling. The model of schooling that dominates most nations is one based on individual success, primarily centred on exams, that in their own way shape what constitutes curriculum. If we are to broaden our understanding of the signposts of educational success for our schools, we must continue to evaluate the attitudes and priorities we hold. These inevitably tend to shape what we do, and the emphasis we give to specific practices and signposts of success. Are the things we do in our schools pointing our children toward the ‘good’? Or are we distracted primarily by the values of the world? What shapes our view of the future, and how are we shaping our children and students’ views of their hoped-for futures?

Six Key Questions Every Principal, Teacher and Parent Should Ask?

The following questions might serve as a helpful way to discuss these issues with colleagues.

Do we have a right balance in our projected purpose and vision for our students, classes and the school? 

What are our goals for teaching and learning, and how do we assess individual and group achievement? How does the education we offer shape character, confidence, a sense of self-worth, and a hope for the future?

What do the stories we tell about our schools, their aims, and the things we celebrate say about us and that school in terms of priorities?  

How do we inspire and direct our students? Are the stories we tell our students and children designed to reinforce a view of the world that is dependent on individual success, personal effort and a self-obsessed attitude to life, that reflects a quest for status, security and status?

What posture do we adopt toward success and the way we define it?

How do we as parents and teachers deal with failure? What might we teach them about the way failure can shape character, open up other possibilities, redirect our motivations for the ‘good’? Is failure only ever seen as bad, or do we accept that from failure can emerge new learning, character building and potentially new opportunities and directions?

What are the expectations we project to parents?

As teachers, what do we signal to parents about the things that matter in the way we recognize achievements at school? I’m tempted to ask all schools to list the things that the school collectively celebrates and acknowledges? Perhaps, simply examine school newsletters, websites, school brochures and promotional videos and so on. What are the things that are applauded most at school assemblies and in speeches from the Principal? How often do we share stories of ‘self-sacrifice, and triumph in adversity? Do we speak of how failures can be turned into success and so on? What do we acknowledge and celebrate most as a school? Who is acknowledged beyond the sporting heroes and the highest achievers on internal and external exams?

If we are in leadership and appoint staff, how do we assess their view of the purpose of schooling and its end goal?

A number of years ago, I took the time to analyse the websites of a number independent schools. I was rather shocked at what they said about themselves. Schools might take the time to assess print material, websites and promotional videos to see if it is easy to see what the telos is for the school.

How easy is it to discern the way the school celebrates ‘character’?

It is helpful in speaking of ‘character’ to reflect on the work of Alasdair McIntyre who in ‘After Virtue’ explores character at some length. In defining and discussing ‘character’, Macintyre fuses role and personality. What characters are seen, admired and held up as worth emulating as “moral representatives of their culture”. And of course, characters to be admired “express bodies of moral belief in their actions”. What are the characters we admire most in our schools? Who or what type of person are the “objects of regard”.

Summing Up

One of my major themes within my book is that our faith-based schools have lost connection with the ultimate purposes for which they were created. In the process, we may well have formed good schools that stand proudly against secular schools with no faith basis and different views of the world. However, many schools have lost connection to the ‘ends’ for which they were first created. What will make our schools outstanding ‘Christian Schools’, rather than just excellent schools producing good academic outcomes? It is not simply how well our teachers are able to impart knowledge of the curriculum. No, it will be based on a specific ‘teleology’ informed by our faith and the purposes for life and existence that God’s word teaches in Scripture. As schools, teachers and parents, we must assess and evaluate our students and our schools based on more than exams and other forms of worldly measures of success. It is far too easy to drift into shallow measures of success. For example, the number of doctors and lawyers produced, major academic achievements, the number of sporting heroes, public figures of note, people of high net worth and so on. Instead, we need to evaluate the ends toward which our pedagogy is directed shaped and informed by the Scriptures.

   

One of my favourite quotes from John Piper in his book 'Desiring God' reflects his biblical understanding of what God desires most for us, and it isn't simply worldly success.

“God is most glorified in us when we are most satisfied in Him”

That is, we will find true happiness and contentment in life when we seek God, honour God and desire him above all other things.  I will finish with another of my favourite quotes from Piper.

“It is about the greatness of God, not the significance of man. God made man small and the universe big to say something about himself” (John Piper,  'Don't Waste Your Life').

 

Understanding & Responding to the Diverse Nature of Learners - Principle 11

One of the most depressing things that I observe in schools is the tendency to adopt a core and common curriculum taught using a limited set of teaching methods. Even more depressing is the fact that this approach takes no account of varied learning styles, nor does it consider the individual needs, interests and abilities of the children in the classroom.

The use of curriculum and teaching practices that assume all students are the same, and teaching diverse classes a common program with identical expectations, couldn’t be further from what Christian education should be. God made us as unique and diverse creatures, and this wasn’t by accident. Varying abilities and even learning styles weren’t an unfortunate accident of creation.

All students will have different strengths, weaknesses, and needs. Romans 12:3-18 is the place in Scripture we go to when we think of different spiritual gifts. But just as God has given his people varied spiritual gifts, he has also created us with different abilities, strengths, interests, skills, personalities and so on. The diversity evident in any classroom is extraordinary and needs to be accepted and addressed. This will be demonstrated by using varied methods, techniques and strategies for the varied abilities and gifts we will see represented in our classrooms.

^"4 For just as each of us has one body with many members, and these members do not all have the same function, ⁵ so in Christ we, though many, form one body, and each member belongs to all the others. ⁶ We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; ⁷ if it is serving, then serve; if it is teaching, then teach; ⁸ if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully." (Romans 12:3-8)

 Christian teachers, classrooms, and schools should at least grasp and demonstrate these basic understandings in word and action. We are to do this by responding to, valuing, respecting and building on our children’s varied abilities, skills, needs and gifts. Teaching to the middle, or application of restrictive methods to the point of frustration for some, is not an option that should serve as an appropriate goal or acceptable practice. We are to encourage and help students who are slower to learn, and enrich those students who show specific gifts. We must also develop those who have learning difficulties. God has made our children to be different, hence we need to educate, extend and grow all of our students as learners and people.

Recognising pedagogically that we understand diversity and difference

God delights in us as learners and has given us the ability to learn in varied ways. Learning can occur in formal and informal ways within the family (Deut 6:1–9) and likewise the school. We should use varied methods to accommodate the differences that we observe in our students. The Bible offers many examples of the diverse ways that humans learn, as well as clear and practical examples of how great teachers work. The actions of teachers across the Old and New Testaments demonstrate the varied activities used. These include planning diverse activities that respond to our observations and experiences, a strategy that Jesus used often (e.g. Luke 13:18–21). In other places in Scripture we see how narrative and parables were used to teach (Ezek 17; Luke 8:4–8). On other occasions learning was framed using allegories and metaphor to help learners grasp profound truths (Isa 5:1–7; Ezek 16). Good teachers in the Bible also offered and used first-hand experience to reinforce key learning (Luke 9:1–8; 10:1–20). Learning of course throughout the ages has often occurred within the general activities of life, as discussion and questioning were used by parents and teachers to help children and adults grasp new ideas and concepts (e.g. Luke 24:13–25). The Bible also has many examples of signs and symbolic acts being utilised to bring home significant truths (1 Kgs 11:29–39; Isa 20:1–6).  

In many ways, the above diverse approaches are similar to what the educator would call experience based learning. And of course, direct expository teaching through the spoken and written word is common and needed as well. Do we exercise our freedom to use sound and varied methods that equip our students for the whole of life? This diverse array of models for learning from the Scriptures should encourage us to think broadly about the possibilities for shaping teaching and learning in our classrooms.

In summing up, let me say that experienced teachers know almost intuitively, that just as there are many different and unique learners in every classroom, there are many methods we can use in teaching that match the different types of learners. As I stress often in my book ‘Pedagogy and Education for Life’, and already quite specifically in the 7th Principle, we must never assume that all students are the same. God made us as individuals. No two of us are exactly the same and all have a part to play in God's world (1 Cor 12:27) as well as in any classroom. God also gave each of us different gifts to be used. The Apostle Peter reminds us that each of us “should use whatever gift you have received to serve others, as faithful stewards of God’s grace in its various forms.” (1 Pet 4:10).

Teachers have a great responsibility to use diverse pedagogy to assist learning and teaching. This is to reflect student diversity, and to encourage the diverse gifts and abilities that we see in our students. With such diversity within our students, it should be obvious that diverse methods are needed to help our students to learn and grow into independent and mature learners.

Democratic Education as Saviour of Schooling? Christian Schooling & Child-Centred Approaches

In Australia, the Federal government has just received the report of a major review of Australian school education. The report titled 'Through Growth to Achievement: Report of the Review to Achieve Educational Excellence in Australian Schools' was conducted by a panel of significant Australians and was chaired by Mr David Gonski AC, who is a leading businessman and Chancellor of the University of New South Wales Australia. 

It concludes:

  

"While Australia has a fine educational heritage, its academic performance has declined since 2000 as measured by the Organisation for Economic Co-operation and Development’s (OECD) Programme for International Student Assessment (PISA) test. In 2000, only a few countries materially ranked higher; in 2015 Australia’s ranking dropped to the middle of the pack. Moreover, Australian student achievement has stagnated in the last decade, measured by the National Assessment Program – Literacy and Numeracy (NAPLAN), and has declined relative to its past performance in PISA."

The first of the report's 23 key recommendations is that Australia's school education should:

Embed a focus on individual student achievement through continuous learning progress in the policies and practices of all schools and systems, with the expectation that each student should achieve at least one year’s growth throughout each year of schooling.

Without wanting to comment too much on the report and its specific findings here, I have been interested in the varied responses to this first recommendation. The recommendation is not that surprising. Why wouldn't we want our children to have their teachers take special note of their individual achievement levels, and to ensure that they are making progress at a minimum of one year's growth for one year of life. My sense, is that this is what teachers would already aspire to do. 

While some teachers might shudder at the prospect that they might need to teach less to the class and ability groups, and more to the specific learning needs of 'each' child, this isn't that spectacular a recommendation. Although, it would be helpful to know how a year of progress will be defined, and how we would measure this, but... I will leave these many questions to one side.

However, the thing that caught my attention was that some people have come out and begun to argue (once again) that an appropriate response to this recommendation, would be to embrace a discussion that has been bubbling along for some time as an appropriate model (see 'Democratic Schooling: teachers leave them kids alone') . In fact, one commentator even suggested that we might revisit one of the classic democratic schools, Summerhill! 

Above: A.S. Neill's school Summerhill

The oldest contemporary example of Democratic Education in action is in fact Summerhill. The school was established in 1921 in Suffolk England and is still in operation today. The British boarding school was founded by A.S. Neill who argued that school should be crafted to match the child, rather than the school shaping them. At Summerhill staff and students can attend school meetings, and make decisions about how it is run and what it teaches (with equal votes). Students decide what subjects they will study and whether they will attend classes at all.

Neill’s model of education (and that of Democratic education) places at its centre democracy as both a goal and a 'method' of instruction, or the foundation of one's pedagogy. It assumes that democratic processes and ideas should be the focus of education, and that self-determination should be a core part of school communities, with its embedded core values of justice, respect and trust. As well, 'Democratic Education' is seen as emancipatory, with the student's opinions and ideas being seen as equal to the teacher's.

As its website indicates, this is a child-centred school in the most extreme form. A.S. Neill suggested:

"I am only just realising the absolute freedom of my scheme of Education. I see that all outside compulsion is wrong, that inner compulsion is the only value. And if Mary or David wants to laze about, lazing about is the one thing necessary for their personalities at the moment. Every moment of a healthy child's life is a working moment. A child has no time to sit down and laze. Lazing is abnormal, it is a recovery, and therefore it is necessary when it exists."

While I'm not suggesting that the Gonski report in any way is suggesting such radical reforms, it does indicate how far the notion of a Christian education - with formation at the core as proposed in my book - is from the most extreme secular views on education and how they would see schools, curriculum, learning and behaviour being shaped.

Notions of Democratic Education have their historic roots in a number of places, but philosophers like John Locke had an influence on the development of such liberal forms of pedagogy. In 1690 in an essay titled Essay Concerning Human Understanding he suggested that "None of the things they are to learn, should ever be made a burden to them, or imposed on them as a task. Whatever is so proposed, presently becomes irksome; the mind takes an aversion to it, though before it were a thing of delight or indifferency."

Locke in effect claimed that the young mind was like a blank slate, or 'tabula rasa' a concept first attributed to Aristotle. Later, Plato was to refer to the mind being like a 'wax tablet'. The child's mind was assumed to be empty and needing to be filled or 'written upon', though Locke seem to accept that we are born with some innate talents. The concept is often linked to debates about 'nature' versus 'nurture' and learning. But essentially, experience, perception and opportunities to learn are all that advocates believe is necessary to develop young minds. Education was to make the 'man' (sic), and good would come from being educated well. Furthermore, humans are seen as generally good and capable of living in the world somewhat independently and able to make sound choices. The idea of 'original sin' and redemption from it had no place in educational thinking, contrary to Christian teaching and its roots in Augustinian teaching.

Needless to say, Locke and others who are at the foundation of progressive humanistic education, assume (to use Locke's words) "that of all the men we meet with, nine parts of ten are what they are, good or evil, useful or not, by their education".

The significance of these somewhat random references to Democratic Education in response to the Gonski Report while ill-informed, indicate just how little debate there is concerning the nature of pedagogy, a word that has been misappropriated for varied purposes. Nor do many educators today seem to place any value on teleological views of educational reforms. Rarely, does anyone seriously ask questions about the merits of such proposals with reference to end goals or purposes other than measurable outcomes on tests. 

Paul Ricoeur, in 'Figuring the Sacred' contended that a fulfilled person takes seriously their teleology—that is, their apparent purpose, directions, and goals in life. Our teleology both reflects and helps shape our hopes and dreams, as we live our lives in all of its fullness.

As we seek to build schools that are genuinely, Christian (or Christ centred), we must be concerned with the whole of life of the community. To quote my definition of education, a school that seeks to develop a Christian pedagogy takes into consideration:

"The whole of life of a community, and the experience of its members learning to live this life, from the standpoint of a specific end goal."

None of my comments in this post are meant as a criticism of the Gonski report, nor am I suggesting that Christian education should not embrace approaches like discovery learning, creativity, independent learning, open plan classrooms and so on. Nothing could be further from the truth.