Is Good Pedagogy the Core Priority for Faith-Based Schools?

      Why is Sound Pedagogy So Important?

Before we dive into more ideas on how we must see good pedagogy as important, it is worth acknowledging that faith-based schools are not necessarily inhabited by students who have a deep faith in God. Sadly, in some such schools we can't be sure even that all teachers have a deep faith which shapes their very lives.

As well, we also must realize that just being a faith-based school does not guarantee sound teaching, nor even that all teachers are dedicated to the promotion and encouragement of deep faith in their students. Some teachers simply assume that this is the role of School Chaplains. So, I sometimes wonder why, without this we bother promoting such schools at all? Let's face it, there are Christians who teach in state schools, and I've known some who have been wonderful.

My Lament that Few Christian Students go to Government Schools today

My wife and I were converted in the rural mid-sized town of Bathurst in Australia (I was 32 years old and the Son of Communist leaders). She was a teacher, and I had taken up my first post as a Lecturer in Education at the local university. Our eldest daughter attended school scripture for one hour a week in primary school. Here teacher was a beautiful Christian woman who had lost her husband just before we arrived. 

Sadly the teaching of Scripture in schools rarely occurs in Government secondary schools any more. When the teaching of Scripture ended in my Daughters' school they took it upon themselves to start meeting with those still interested at lunch time. As adults both go regularly to her children's school and in one case my daughter runs Scripture the children's school, while the other is a well known Christian who works in a university and is called up around the world to share the faith of Christ! This of course, it not due to me, but the grace of God!

 

While in some Christian schools, students do the same thing my as one of my daughters, it is limited to once a week, the children of one of my daughters picked up the baton and began a lunchtime meeting where the students cam with their lunches to share as they discuss God's word. What a sad indictment that even in Christian schools there can be limited teaching.

Summing up

I'm fortunate the above was the case for my daughters but take no self pride in given my background! Some Christian schools need to re-as
sess their priorities, and ensure that Scripture is still taught in their schools. We need to keep on challenging our teachers who are teachers and our Christian schools to ensure that the foundational reason for Christian Schools in the first place was to educate the whole child. Interesting the one Christian denomination that still keeps this as a priority are Catholic Schools! 

 

    

 

 

 

 

The Tricky Relationship Between Open-Mindedness, Critical Thinking and Indoctrination

In this post I want to address what I see as the tension for people of faith between three well known concepts, 'Open-mindedness', 'Critical thinking' and 'Indoctrination'. My specific focus will be on how Christian schools deal with them. For some of my readers who identify with other faiths, what I have to say has equal relevance to you too. Educating the whole child, involves many things, but the role of faith in their (and our) lives must be central and obvious.

Etienne Wenger in his book "Communities of Practice" suggests that living in the world is a process of "negotiated meaning". In saying this he isn't saying there is no such thing as "truth", but his comment is still a bit confusing. I also find his use of the term "negotiated meaning" as quite dangerous. 

A "truth" IS something that is known to be true. We can of course argue about such things with others, but in reading a book like the Bible, which seeks to shape the lives and beliefs of Christians, we need always to be seeking the truth. But what is a 'truth'?

An application of this relationship between truth & life

The implications of the above for Christian life are significant. I DO believe in "truths" and clearly this is what the Bible teaches. But ensuring that we understand how we live by faith and seek the truth as believers, requires attention to the Word of God and the mutual support of others. 

I want to illustrate this by looking at the relationship between the three key words in my title, the difference between "open-mindedness", "Critical Thinking" and "Indoctrination".

What Wenger DOES NOT mean in his statement is that we can arrive and believe in a specific truth by negotiation (and perhaps convenience). As Christians we have little trouble answering the question "is Jesus the Son of God"? But what about "does being a Christian require us to meet together as believers"? And, "is the Bible really truth or can we leave out the bits we don't like"? I recall a teenager in a young adult group I led once, who tore Romans from her Bible because she didn't like its teachings on Homosexuality.

As we unpack these questions about truth, indoctrination and so on, we might also keep in mind some of the practical matters we deal with constantly as parents, and also as parishioners. For example, at a time when we are still emerging from three years of the COVID pandemic, we might ask is watching my church services online every Sunday okay? My answer is no if members are healthy and can get to church. 

Above: Image of the COVID-19 image

But why? Because the Bible teaches us that while we should worship and pray privately (Matthew 6:6) it's also clear that we should not give up meeting together to worship and pray (Heb 10:25). Involvement in our Christian community is important and an imperative. Technology enabled us to 'meet' as churches during the global COVID 19 pandemic, but now it is much less of a threat, we need to meet together as much as possible. As Hebrews 10:25 reminds us, we should NOT

 "... give up meeting together, as some are in the habit of doing, encouraging one another - and all the more as you see the Day approaching."

Surely this isn't essential for salvation? Of course it isn't, but we need to meet with one another. But is it essential for salvation? No! And yet in the Catholic Church the attendance at Sunday Mass is seen as an imperative. But why? One frequently used justification for it is, that it's our obligation to meet to pray, listen to the message from the priest, and go to communion to keep in a 'state of grace'. The last bit of this Catholic view is what is most problematic. Christians are commended and encouraged to gather together. Not simply to take part in the "sacraments" but to learn from God's word, grow in faith and serve one another as we learn, worship our God and rejoice. Devotion to attending Church and taking part in Mass does NOT save anyone. Only faith in our God and the only true access to forgiveness and salvation, Jesus!

Above: St Mary's Cathedral Sydney

"For God so loved the world, that he gave his one and only Son, so that whoever believes in him shall not perish but have eternal life." (John 3:16)

So what about the "Tricky relationship between these three things..."?

My post is meant to be a cautionary word to Christians and in fact all people of faith with belief in God. 

a) Open-mindedness

The dictionary meaning of "Open-mindedness" is not the acceptance of anyone's views about God and salvation. Rather it is "the willingness to search actively for evidence against one's favoured beliefs, plans, or goals, and to weigh such evidence fairly when it is available". It has nothing to do with being humbly accepting everyone's views of the world and their views on what faith in God looks like.  

b) Critical thinking

Again the Oxford Dictionary meaning is "the objective analysis and evaluation of an issue in order to form a judgement". This has nothing to do with accepting the beliefs of others and allowing this to reshape your own view of God and our obligations before him. No, we must examine the Bible and read it to seek the truth for ourselves.

c) Indoctrination

Finally, what is the meaning of "indoctrination"? This might surprise you. "The process of teaching a person to accept a set of beliefs uncritically".

Summing up and a few warnings

So, what implications do the above have to those of us who support religious schools of any type. 

First, as teachers in all religious schools, our task is NOT to indoctrinate. Rather, as Christians it is to present our beliefs as they are reflected in the Bible, and challenge our students to consider these for themselves. And of course, as teachers, we are to live our lives in a manner that is based on our beliefs. Children very quickly see through hypocrisy.

Second, as parents we should not simply send our children to a faith-based school to ensure their salvation, no matter what our faith might be. If we want our children to accept and follow the faith we profess, we must live this life ourselves. Children once again see through hypocrisy. 

Third, we should not simply seek to enforce our beliefs on any child, whether your own or one you teach. Our children must be taught and encouraged to have faith, but ultimately they must accept this for themselves.

Hopefully, our schools as institutions, and their teachers and leadership, demonstrate their faith is genuine in their lives and actions. As well, in all aspects of what the school demonstrates as most important, should offer the most powerful demonstration of the value and truth of the faith they accept.

 

The Importance and Nature of 'Double Listening'

The Importance of ‘Double Listening’ in Faith-based Schools (Revisited)

 

An Update - I posted on this topic in November (HERE) but I've posted this shorter version that might be more helpful for School staff to commence a discussion

 

While writing an article for a journal recently, I was reminded of John Stott’s concept of ‘Double Listening’. I believe it needs to be shared with faith-based teachers and schools. John Stott was an English Anglican priest and theologian, who was noted as a leader of the worldwide evangelical movement. He was the founder, director, and honorary president of the London Institute for Contemporary Studies. He wrote 40 books! His work was always filled with great wisdom.

In one of his many publications, ‘The Contemporary Christian: Applying God’s Word to Today’s World’ (1992: IVP), Stott introduced the concept of ‘Double Listening’. He shared, “we are called to the difficult and even painful task of ‘double listening’. That is, we need to listen carefully… both to the ancient Word and to the modern world, in order to relate the one to the other with a combination of fidelity and sensitivity.”

 

This concept resonates so clearly with my own work. Those who have read ‘Pedagogy and Education for Life’, will see immediately why I find his concept of ‘Double Listening’ so helpful. It sits comfortably with my call for faith-based teachers to think deeply and critically about how “…we shape the whole life of a community viewed from the standpoint of the kingdom of God?” (Cairney, 2018, p.30).

 

Why is Double Listening Important for Terachers?

 

Faith-based schools tread a tightrope while seeking to teach and shape their students with the World’s many competing voices and challenges. Even in the setting of a Christian school, there constant tension between preparing our students for the world, while also seeking to grow them as people. In my work, I give special emphasis to encouraging teachers, parents and students to see their faith as central to all of life and not to be distracted simply by success in the world. In any faith-based school, we need to encourage everyone to listen first to the Word of God, while also preparing students for life IN the world. That is, we seek to bring the Word to bear on the world, not the other way around.

 

In an interview in 1997 with Professor Derek Morris (Southern Adventist University, Tennessee), John Stott was asked to explain what he meant by ‘Double Listening’. He responded:

 

“By double listening, I mean listening, of course, to God and to the Word of God, but listening to the voices of the modern world as well. Now, I make it clear that in listening to the modern world, we are not listening with the same degree of respect as that with which we listen to the voice of God. We listen to Him in order to believe and obey what He says. We listen to the modern world, not in order to believe and obey what it says, but in order to understand its cries of pain, the sighs of the oppressed. And it seems to me that relevant communication grows out of this process of double listening.”

 

2.  How should faith-based schools respond to and learn from this challenge?

In ‘Pedagogy and Education for Life’ I argue that education in faith-based schools should always be situated in the “whole of life of the school”. This in turn is situated within our students’ complete lives that simultaneously transcend varied and multiple communities of practice. As teachers, we need to keep reminding ourselves that our students’ learning does not occur simply in our classrooms Things taught in the school are integrated and interpreted as part of daily life. Collectively, this perspective seeks to create “…classroom life with the potential to ‘speak’ to our students about what is important in the world of the classroom and school, and consequently, what matters in the world” (Cairney, 2018, p.31).

John Stott’s words might seem ‘quaint’ to some, but we must be careful not to quickly dismiss his bold claim. These words are very helpful for anyone who has faith in God, and is navigating a world that is increasingly hostile to all faiths. Stott’s comment relates directly to the key challenge all Christian schools to balance the obvious desire of parents, as students and teachers seeking success in life, with a desire to see them to seek faith and eternal hope in God.

An important complement to ‘Double Listening’ is the development of “standpoint” or point of view (Cairney, 2018, pp 27-29). This relates to the shared understandings students develop in multiple communities. A key role of the teachers in faith-based schools is to present and help shape viewpoints within classroom and school life. Students can be encouraged to orient their life to the Kingdom of God, not the ways of the world. This requires an all of school approach and the creation of community life that places faith and our hope in Christ at the centre.

3.  How does this concept relate to my work on “formation”?

First, we need to understand and embrace the concept of ‘Double Listening’ in our lives as Christians and teachers. We also need to observe and understand the world in which our students live, and the many ideologies that are spoken of, promoted and that ‘wash over’ them each day. As teachers (and parents), we need to be alert to the signs of varied ideologies shaping our students’ priorities and practices. But as well, we need to have the courage to push back on some of the ideas they embrace, and explain what the Bible teaches us about life’s priorities.

Second, we must not forget that a key part of our roles as teachers is to “orchestrate the meaning, language, and life of the classroom” (Cairney, 2018, p. 67). To observe the lives of our students is a key priority, but we also need to be active in attempting to shape our students to consider all of life in the context of God’s word to us.

 

But, one more comment is necessary. Schools must be careful not to create places so insulated from the world, that they become escapist ‘bubbles’ protecting them from the world. Schools can in a sense, become such separate worlds, that students aren’t really prepared for the wider world, where the cultures and priorities are so different, and where they have new autonomy.

 

The place of ‘Double Listening’ in schools is very important. As teachers, we must become such good listeners and observers that we are in a position to have an influence on the worldviews that students develop and how faith has a central role to play in shaping them.

 

    

 

 

 

 

 

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What should the priorities be for a Christian teacher?

As we approach the beginning of a new school year in Australia, it’s timely to ask every teacher, how they will judge their success as a teacher, as well as that of the school?

 

My comments are meant for school teachers at any level. As Trevor Hart points out in the foreword to my book, my primary   intent in writing ' Pedagogy and Education for Life' was to challenge teachers to maintain a strong focus on developing both the hearts and minds of their students. 

If readers gain nothing else from reading my book, I hope they at least take away the message that teachers need a pedagogy founded in an ‘eschatology’. Eschatology of course, is that part of theology concerned with death, judgement and the final destiny of our souls as well as mankind more broadly. As Christian teachers, we must help our students to grasp that there is an eternal future not simply an earthly one. The eternal future will always trump our earthly future. The faith-based school must avoid a pedagogy that is short-term, and simply prioritizes worldly success.

 

In any Christian school the faith of our teachers, and the ethos of the school, should point to a hope that is not just in the world. The lives of teachers and the priorities they set, play a major role in student formation. There are more significant goals than academic achievement, a good job or the right university course. To focus on, and hopefully achieve these goals, we need to remember four key things:

1. First, teachers must work hard at creating classroom environments that sustain faith in God, and assist student formation as learners and communicators, to sustain their faith in varied communities of practice in life. 

 

2. Second, we need to create classroom environments where students can ask questions of you as their teacher, but also of each other. Our questions and observations as teachers, should not just focus simply on assessing how smart they are, but also whether they demonstrate love for one another, humility, curiosity and an openness to knowing God.

 

3. Third, the communities we sustain must of course bridge the many communities of practice that students live in day by day (Chapter 2 of my book covers some of this ground). Not just the communities they experience at church and in faith-based schools, but those they frequent outside school.

 

4. Finally, schools must be places where the different communities of practice subtly present in classrooms, playgrounds, and varied social settings outside school, don't draw them away from God. Instead, the varied communities they inhabit, also shape them primarily in the habits, beliefs, attitudes and practices of life.

 

Chapters 1-4 in ‘Pedagogy and Formation and Education for Life’ are of course key chapters that cover the key role teachers have in shaping communities of practice that have eternal significance. The wonderful work of Charles Taylor and Lev Vygotsky are a focus in these chapters. A major theme is that learning is much more than the gaining of knowledge and worldly success.

For the teacher, this requires us to create classrooms where students can reflect on and see the relationship between their lives, and the varied communities they inhabit in and out of school. In chapter 5 of 'Pedagogy and Education for Life' I share five vignettes that seek in a practical way to demonstrate show how classroom and school life can shape our students to centre their hopes on God, not simply worldly success. Schools might find these helpful when discussing the way we can achieve the goals I outline above.