Is Christian pedagogy any different to sound secular pedagogy? Part 1

This was the question that shaped one of two plenary addresses I presented to the 'Christian Schools Australia' annual conference in Brisbane recently. I was asked to speak to the 300 delegates about the key points of difference in pedagogy in Christian schools compared to public schools. The brief was to unpack the ideas in my book 'Pedagogy and Education for Life'. It was a challenging task to synthesize all aspects of my work in two 45 minute addresses. But, it's even more difficult to do so in two posts. But here goes!

1. "Is There Such a Thing as Christian Pedagogy?" 

The word 'Pedagogy' is derived from the Greek word “Paidagogeo” which is a compound of “paidos” (child) and “agogos” (one who leads or guides) (Cairney, 2018, p.32). Some quick questions in response. Is this how we see the role of the teacher in Christian schools? I believe it should be. If so, how do we lead or guide our students? Does it look any different to secular schools?

 

The Apostle Paul used the word “Paidagogeo” in Ephesians 6:4 in relation to “discipline" which is how it is often translated. But Paul and others were using it in the sense of “bringing [them] up in the discipline and instruction of the Lord.” But what does he mean by this? Let me work through some key points.

 

2. What does it mean to teach 'Christianly'?

I think most Christian Christian leaders would agree that teaching is different in Christian schools. But as I have visited Christian schools, and talked with teachers and administrators, much of what they mean when using the term “Christian teaching”, or in some cases “Teaching Christianly”, is have a faith in God, and that their personal faith somehow shapes their work in the classroom. That's one of the reasons, I use the term Christian pedagogy NOT Christian teaching.

In a school with all (or mostly) Christian teachers, what's different about their practices? Is the relationship between teacher and students different? At a broader level, what do the principal, school board and parent body, see as the fundamental things that make their school a Christian school?

 

How recognisable would this be to others? Would they be recognisable to parents, students, other non-Christian schools and so on? Or, are our schools (and parents) just as distracted by academic success, and simply relegate matters of faith to the background?

I believe we need to devote more time in Christian schools to considering what faith-based pedagogy looks like in all classrooms. In fact, we need to develop a 'whole of life perspective' as well as a community perspective in our schools. Why? Because our schools should be places where faith is evident in varied ways, and where it is discussed and seen as a priority with teachers, students and parents.

3. Education is the whole of life of a school community?

One of the key assumptions and priorities in the type of pedagogy I'm suggesting, is that we create classroom and school environments where:

"Education is seen as 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" (Cairney, 'Pedagogy and Education for Life'). And of course, I'm suggesting that the "whole of life" of the school is more than studying subjects and succeeding academically, in order leading to gain good results and employment. 

Rather, the "whole of life of the school" should be just as much about shaping students to grow in faith, with an understanding that God created them to do more than simply being successful in life. Our God wants our students to know Him, seek to honour Him, and lead lives that bring glory to Him.

• If so, what does such community ‘life’ look like?
• How do we live from the standpoint of a specific goal? 
• What might the goals of the school and the teacher look like?
• What is our role in helping to achieve such communities? 
  

I will look more closely at some of these questions in my next post. But I quote John Hull in the introduction to me book, who helpfully notes:

"What normally passes for Christian Education can more accurately be named 'Christians educating'." Ouch!

Trevor Hart identifies rightly in the foreword to my book that I have sought to describe a “teleology” (i.e. a reason or explanation for the function or purpose of something) or an “eschatology” (i.e. seeing our students in the light of a bigger and more ultimate vision). We do not simply seek educational and intellectual accomplishments, or future wealth.

Hart also suggests, as I do, that what makes “Christian Education” distinctive, is not the curriculum, specific pedagogical methods and so on, but an “eschatology” that views our hopes for our students, in light of a much bigger vision than academic success, future employment and ongoing self-advancement.

4. Summing Up

 

I hope our schools, teachers and leaders, articulate and offer clear reasons for the faith that drives their every action? I implore all of us to assess whether our pedagogy and priorities demonstrate a much bigger vision for our students’ future (and their parents), than just top marks and rankings, careers and success. Of course, this might be different from what some parents (and even staff) perceive as the ‘good life’. But there is no reason to see these things are incompatible. We need to keep asking, what does “success” look like for students and us as teachers? Finally, if teachers, parents and students have different views, how do we reconcile them?

 

Christian schools should seek to create rich school environments, that point students towards faith in our Lord and Saviour, not just ‘success’ in life?

 

In my next post, I will look more closely at how Christian Pedagogy has a key role in shaping our students in the faith which at times might be invisible. While we can easily see and assess student growth in knowledge, skills, and commitment to learning, how do we assess growth in the inner life of our students?

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John Hull, “Aiming for Christian Education, Settling for Christians Educating”, Christian Scholar Review 32 (2009) 203-23.

 

Honesty & Service: What is the relationship between these traits in the Christian classroom?

I’ve been thinking a lot recently about the role of honesty in encouraging our students towards service and support to one another. In particular, I'm interest in the part it might play in challenging others about behaviour, language and even beliefs.

 

 

You may recall that I wrote about "Christian Service" as the third key plank in my pedagogy within my book 'Pedagogy and Education for Life'. I still believe that modelling and encouraging ‘service’ is a critical principle in biblical Christian education. But I particularly want to reflect or ruminate on the place that ‘honesty’ plays in relation to service within a Christian community. Do we give enough much thought to honesty when discussing Christian service? In recent times, I’ve observed again and again, that people of faith seem afraid to offer a contrary view when brothers and sisters say things that they feel are inappropriate to us and perhaps even unbiblical. Do we avoid the awkward conversations? Or simply go quiet when someone says something with which we don’t agree? Perhaps, we simply change the conversation?

 

I’m sure that we’ve all observed members of the church, staff in schools and or students in classrooms, expressing views that are unbiblical. Unbiblical ideas might be expressed in post-church conversation, within the workplace, or just as a group of friends sharing life and aspects of faith. Within the school, such ideas might be shared in the playground, during informal class activities like group work, or after school chapel. But what do we do when we hear such words? And what do our students do? Do we simply remain silent to keep the peace, or are we courageous enough to speak the truth in love?

In Ephesians 4 Paul teaches how we are to challenge wrong ideas in order to ensure unity and maturity as we live together as a community of believers. In doing so, he urges us to “speak the truth in love” (Ephesians 4:15a), and to put off “falsehood” and the while as we speak "truthfully" to others (Eph 4:25). Do we seek to do this with our neighbors and Christian friends? Do we encourage our students to do the same? Or, at times is our default to keep quiet, and not challenge wrong and sometimes dangerous ideas. Paul challenges his readers to avoid such passivity, and to speak up, for we are all members of one body (Eph 4:4-6). As such, we must encourage one another and sometimes, even graciously rebuke each other.

 

I can recall a Christian colleague within a secular university over 30 years ago who had a big impact on my life with some well-chosen honest words. I had been a Christian for just 3 years and was his boss! And yet, after a meeting, in which he and I were the only Christians, he pulled me aside. He said, “Trev, when you said the Vice-chancellor was an idiot in the meeting because of his actions, you weren’t really setting a great example for our colleagues. As Christians, we need to speak the truth at all times, and in particular, we need to be careful how we speak about our boss, and show respect.”

 

The key illustration here, is not in my words and actions, but in Fred’s honest and wise words which I have never forgotten. His simple response not only strengthened our relationship, but also our combined witness to colleagues. His words set an example for me concerning the need for honesty in Christian community, and I have never forgotten it.  

 

As teachers, do we sometimes fail to offer wise and honest words to our students at opportune times, words that might encourage them to be different. If we do fail to do this, then we are failing to speak the truth in love as part of our Christian witness and service.

 

God our Servant King made us to be servants to him, but also to one another. Jesus, of course, is the perfect model of service, having given his life for us (Phil 2:7; Matt 20:25–28). In shepherding and watching over his flock, he was never afraid to speak the truth when it needed to be spoken (1 Pet 5:3).

 

What might this look like in our classrooms? You might talk to your colleagues about how honest your conversations are with one another, as you serve our God within the school. Do you avoid saying some things for fear that you might upset others? 

 

Please note, I’m not suggesting that you lecture colleagues about their behavior and lack of godliness, for this could quickly lead to a display of pride and arrogance. Alternatively, we need to ask ourselves, do we often see and hear staff and students saying things that are inappropriate and unhelpful to building communities. Remember, service to one another is a central trait of Christian communities. We need to keep asking ourselves, do I sometimes fail to offer a godly comment when needed with the right motives as Fred did?

 

As teachers, we need to add ‘honesty’ to community conversations as a key part of our service to one another. This includes both staff and students. If we do grow in our willingness to speak the truth in love, we will collectively continue to become more Christ like. This in turn will strengthen the collective witness of our school communities.

The Hidden Challenges of School Life

1. School aims and hidden realities

 

The aims of our schools typically stress that the development of good character in students is central to the purpose of the school. The quotes that follow are taken from school websites. All have as part of their key values the development of "good character and integrity in students". And how do they seek to develop these things? With good "…teaching, example, learning and practice". Schools like parents accept that "good character is not formed automatically; it is developed over time through a sustained process of teaching, example, modelling, learning and practice." Pretty much every school says they offer an educational experience that will develop good character. Most seem to assume that this occurs through intentional development, in order to enable students to take their place in society. But how?

 

As I argue in my book, this occurs within multiple communities of practice students inhabit. "Education is 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." This occurs as students interact in everyday life (primarily with other students and teachers). It includes their behaviour and interactions with one another in corridors, on buses, in classrooms, after sporting events, at social events. In fact, just about any situation connected to school life. Of course, much of this is outside the gaze of the teacher, as well as outside their control. It is possible for some students to experience many years of education and be continually, lonely, isolated, misunderstood, and ridiculed; all without teachers having any idea. What’s more, the students’ parents might have no idea either.

 

In recent decades, our schools have tended to suggest that our youth face opportunities and dangers "unknown to earlier generations". The argument seems to be backed up with comments to the effect that children are "... bombarded with more negative influences through the media and other external sources prevalent in today’s culture than ever before." I want to suggest that such statements, while fine sounding, can at times mask underlying ugliness experienced in previous generations. Many parents and teachers who lived in earlier times had experiences of hidden misogyny, bullying, ridicule, mocking, sexual harassment and so on. As well, like today's youth and children, they experienced it at school, in the home and in the community. Students then and now, have diverse experiences at home, in the community and at school.

 

As a student at high school I received my share of criticism, hurtful jibes, and physical attacks due to my weight, clothing, parents, family poverty, hair, and more. All occurred in the cut and thrust of daily school life, including school corridors, on buses, in the gym change rooms, on the sporting fields, just about anywhere. Usually, such challenges were outside the gaze of any teacher. And the point I'm slowly getting to? What students value and how they see themselves, is shaped in the messiness of life, whether inside, or outside the school. It has ever been so.

 

As I've written many times on this blog "Education is 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." The behaviour of our students in corridors, on buses, after sporting events, at social events, in fact just about anywhere connected to school life, is often invisible to teachers. As a result, it’s quite possible that for some students the school experience is marked by loneliness, isolation, ridicule and misunderstanding. Of course, life can be the reverse for some children who experience all of the above at home. For such students, school can be a wonderful escape and sanctuary from the pain of life in homes and communities where they might have experienced abuse, oppression and mistreatment.

In every school, on every day, there will be children covering up the challenges and horrors of home life. For these students, school is a sanctuary. But for others, school is a lonely place where they have trouble fitting in and where ridicule and bullying are a constant reality.

 

What is the role of the teacher in combating the hidden 'ugliness' of life for some?

 

In ‘Pedagogy and Education for Life’ I offer a number of examples of teachers who managed to more than just 'teach'. They in fact, were people who would oversee multiple communities, that collectively make up schools. Some of these 'communities of practice' are visible to the engaged teacher, others are not. But the good teacher is always observing his or her students to monitor the life of the classroom and school. I write about one such teacher in my book who was the ultimate ‘kidwatcher’.

 

As a teacher of 32 five year olds, Inta was constantly monitoring student well-being, happiness, focus, and participation in the life of the classroom and school. I asked myself as I taught with her, what was foundational to making her such a great teacher. It became obvious to me that it was her purposes and goals for teaching, and her sense of what mattered most for these children. She had a remarkable focus and intent, and higher-level goals that gave direction to her work.

 

 

I met another teacher of this kind in a small regional school withing a small country town in Australia. In a school known for its poor academic standards, Ruby's students skewed the scores of the grade level that she taught. When we went to observe her we discovered something interesting. This teacher knew every child not just as learners but as people. It wasn't just their behaviour that informed her, she sought to get to know them by asking after them, watching them, taking opportunities to speak to their family members etc. She was an exciting teacher who sought to engage her classes in every activity. In a school with below average scores on national tests, her students were well above average. As we observed her we went away saying, this teacher is pretty much the most interesting person in each child's life. 

There were at least three key things that marked the actions of these two fine teachers:

1. Both observed students closely and monitored progress in learning. But as they did this, they also tracked personal development and growth. This was not simply to correct and discipline inappropriate behavior, but rather to help each student to grow.

2. They also used a variety of teaching and learning strategies, not primarily as a counter to boredom and to reduce discipline problems through fun activities, but to engage all learners in varied ways that best suited their learning styles.

3. As well, they spoke to and rebuked the students when necessary to direct them toward higher purposes for learning. In doing so, they were also encouraging patience, self-control, love, kindness, and an interest in how God was at work in their lives as well as their fellow students. This constant monitoring of behaviour, supported the twin goals of learning and also the growth spiritually and emotionally of all students. Both teachers were involved in the lives of their children.

 

I'm sure that there will be some teachers who read this post and will say, "Trevor, I'm not a social worker, I go to school to teach students mathematics. Parents send their kids here to be educated and do well, then get places in great universities. I just don't have time." If you do think like this, I’m very sorry, for you miss the point that education must do more than just grow children intellectually, they should also help them to grow in character. Christian schools should be wonderful places, where we see students grow in knowledge and personal maturity, and where many go on to do great things. Our schools are always a reflection of the world at large, so we will also observe tragedies like suicide, sexual assault, abuse and failure of varied kinds. Nevertheless, our schools must build special communities of learners that support and grow children in every dimension of life. 

 

The reality in our world is that there is can be an ugly and hidden side to community life in all schools, just as there can be in families, communities and work places. The role of the Christian teacher is to be present in the school not just as a subject specialist, nor the best teacher of Kindergarten, Grade 6 or whatever. Rather, they are to manage and shape communities of practice where the students and the staff grow together in Christian maturity and faith. Only with such commitment will we observe schools where there is less 'hidden ugliness' and more evidence of God working by his Spirit to transform lives for the good.

 

As James K. A. Smith argues, education is an “holistic endeavor” with a focus on formation of the child. And of course, the elements of our wholeness extend well beyond our skills and capabilities to bodily health, the mind, desires, and imagination. Teachers and their students all vary in characteristics, abilities, strengths and weaknesses, but the sum of all we are, is seen in our unique identities (see Cairney, ‘Pedagogy & Education for Life’, p. 48). 

 

The most important characteristic of the great teacher is their ability to see beyond the appearance, gestures and at times contrived language and behavior of our students. They do this in order to tap away and open up students to be honest with you as their teacher, so you can support them and help them to grow in character as they live their daily lives.