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This classroom note demonstrates that a course may be improved by paying specific attention to Elliot Eisner's distinction between a course's explicit, implicit and null criteria. In an attempt to ground and identify those notoriously slippery curricula, this paper appropriates French philosopher Michel Foucault's concepts of practice, discourse and archival research. Having explored Foucault's understanding of these concepts, the paper analyses the course Communication and Processes within Groups at two distinctive phases in its twenty–year history. The resulting excavation of the course's implicit and null curricula twenty years apart shows that two different sets of facilitators teaching the same explicit curriculum to a very different student body, in vastly changed venues, are working out of two different understandings of what competence in the practice of ministry entails, two very different ministerial education discourses. This paper demonstrates that with students' questions, a teacher's intentional probing and Foucault's framework in hand, it is possible to access and articulate a course's hidden curricula. In such ways, the practice of mining the archive offers an imaginative way of both evaluating and improving a course that has been taught for many years.

The content of Catholic social teaching suggests that an appropriate pedagogy for the teaching and learning of Catholic social thought is the teaching and learning of practical reason. This article explores the role of moral exemplars in the teaching and learning of practical reason in a Catholic university. Specifically, the article details the use of moral exemplars in the "Profiles in the Catholic Social Tradition" course taught at the University of Notre Dame in the Fall semester of 2000. After a brief explanation of the appeal to practical reason as an appropriate pedagogy for teaching and learning the content of Catholic social teaching, the article turns to a discussion of our particular experience of using moral exemplars in the classroom.

This essay chronicles the academic odyssey of a young professor who sets out to revise the department's Introduction to Religion course only to realize that she must first clarify her vocational commitments before she can create a teachable course. She is convinced through working with many students who express disdain or even hostility toward the subject matter that she wants to model a relationship to the subject matter that says religion matters, but is uncertain how to do this. After an autobiographical foray into her academic upbringing in active learning, the author articulates four values to model in her teaching: personal relevance, academic responsibility, ethics, and community. The author then engages current scholarship in active learning, and narrates the process of translating those four values into concrete course goals and particular assignments. The essay concludes with an assessment of teaching the revised course.

Teaching music in certain seminary contexts poses particular challenges for teaching and learning. The theme of disjuncture between teacher and student in courses that aim to incorporate music in the seminary curriculum are more vital than ever before because of the extreme cultural diversity of our population and integral nature of music in the worship life of religious communities. This essay tackles the difficulties associated with teaching worship music in seminaries where there are a plurality of religious traditions represented and a host of expectations held by diverse student bodies about what connotes worship music. Topics addressed include issues concerning terminology, repertoire, pedagogical methods for teaching worship music, and current issues in church music.

How will we teach the Bible in the twenty-first century? This essay is intended to contribute to that larger discussion in three ways: after a brief introduction, I will, first, state some general working assumptions about the present situation of the church and about teaching the New Testament in the context of a seminary or divinity school; second, I will describe the course "Reading James in Haiti" which I designed and taught in the Spring of 2002; finally, and much more briefly, I will comment on the implications of transformational travel experiences like this one for the ability of seminarians to understand New Testament texts more deeply than the classroom setting allows.

Seminaries have a responsibility to engage students in reflecting upon the spiritual life, as well as providing opportunities to deepen their own spiritual journeys. It also is important that they consider the intentional ways that their understandings and experiences of the spiritual life influence their leadership in the Church. Spiritual formation of seminarians provides particular challenges to faculty of liberal, ecumenical seminaries. This article describes a course designed to address these issues and argues that spiritual formation can be effectively integrated into the curricula of liberal, ecumenical seminaries.

This essay discusses the process and findings of an experiment on the scholarship of teaching and learning conducted in a religious ethics classroom that utilized an experiential approach to teaching and learning about social justice. The first part lays out the focus of the investigation and the pedagogical principles drawn from experiential learning theory that provided the foundation for the experiment. The second part describes all of the components of the pedagogical strategy used in the experiment, the social justice action project. The third part discusses the qualitative methodology used to gather evidence and the findings drawn from that evidence. What the evidence shows is that an experiential approach to teaching and learning about social justice can be quite effective. The essay concludes with discussions of areas for further study and the implications for the practice of others.

This paper explores the use of the educational pilgrimage as an active learning strategy in the introductory world religions course. As we study pilgrimages from different religious traditions throughout the semester using Victor Turner as our theoretical guide, students also plan their own campus pilgrimage, paying homage to sites that help them reach their educational goals. Using student comments and my own observations, I highlight the ways in which the educational pilgrimage both affirms and raises critical questions about Turner's theory of pilgrimage. In this way, the educational pilgrimage is an opportunity for students to enhance and clarify their understanding of theory through practice.

This paper explores the use of Peter Berger's theory of religion and its features of alienation and dealienation to lead students to the critical awareness of the role that human beings play in the construction of social worlds, including most especially our religious worlds. After summarizing Berger's theory of the alienating and potentially dealienating capacity of religion, the paper describes how the author used the study of certain biblical texts, the Wisdom of Solomon and the pericope of the controversy over clean and unclean foods, as presented in both Matthew and Mark, to explore both the alienating and dealienating aspects of religion as presented in these selected biblical texts. The paper also describes how the author encouraged students to embrace as the most responsible stance a dealienating stance toward religion, especially one's own.

This article responds to the exponential growth in academic textbooks on Western or American Buddhism by arguing that popular trade books written by Buddhist teachers in the West make more effective tools for teaching and learning about the growth of Buddhism in western societies. The use of such texts in the classroom provides students with opportunities to exercise critical thinking and permits instructors to avoid conveying misleading interpretations about the practice, thought, and identities of Buddhists in North America and Europe. The pedagogical advantages of using what could be described as primary sources on Western Buddhism include promoting active learning techniques, muting the differences drawn between convert and ethnic Buddhist communities, and encouraging students to become aware of and refrain from Orientalist approaches towards describing and knowing the religious and/or cultural Other. A list of practical suggestions for classroom exercises using trade books written by Buddhist teachers is provided at the end.