Resources

Character formation plays a crucial role in enabling students to engage effectively in endeavors related to social justice and civic engagement. I have wrestled for a long time with how best to help students respond to societal challenges such as inequity, prejudice, and discrimination that they face or observe. As an ordained clergy of the Wesleyan Church, I fully embrace my denomination’s rich tradition of social justice. In addition, I seek to live out the belief that humanity can experience deep spiritual transformation that leads one to embody Christlikeness. I integrated these concepts in my teaching very early on in my career. However, I became even more acutely aware of the centrality of character formation to my teaching when I joined the faculty at Indiana Wesleyan University. The University’s mission statement reads, “Indiana Wesleyan University is a Christ-centered academic community committed to changing the world by developing students in character, scholarship, and leadership.” Every semester, I would teach one or two sections of the BIL102—New Testament Survey course as part of the General Education core. One of the purposes of the GenEd core is to help students begin to embrace Indiana Wesleyan’s World Changing mission. In the course in question, I design the learning in alignment with the purpose “to develop and articulate a Christian way of life and learning that enables virtue, servant leadership, and citizenship in God’s Kingdom.” Since every student has to take BIL102, I relish the opportunity to have students from different backgrounds engage the biblical text. During the class, I am intentional about challenging students not only to engage the text but also to encounter the person about whom the text speaks: namely Jesus. In our reading of the Gospel of Mark, I focus particularly on Jesus’s encounters with the marginalized. I use narrative techniques to help students place themselves in the shoes of different characters, and challenge them to wrestle with the implications of reading the text from different vantage points. More particularly, I ask them to name an aspect of Jesus’s identity and character that they can emulate. I remember the day a student described Jesus as “sassy.” I was shocked! I am not a native English speaker. The definition of “sassy” that I learned—rude, impertinent—did not match what I knew of Jesus, nor what I hoped my students would want to emulate. Thankfully, I managed to not voice my initial reaction, “How did you get that from the text?!”, but instead replied, “Tell me more!” The student went on to describe Jesus’s direct and, in her words, “no-nonsense” posture toward people. The student used Jesus’ interaction with the Syrophoenician woman in Mark 7 as a case in point. I conceded to the student that Jesus’s words seemed harsh, and I allowed the class to enter and dwell in the awkwardness and difficulties of the narrative. In the end, I was successful in encouraging the student to think of a different way of describing Jesus. My success was short lived. As we journeyed through the Gospel of John, the student became even more convinced of Jesus’s sassiness. I realized that it was necessary for me to pause and grasp the way the student understood the word, and what they were seeing in Jesus’s interactions with people. It dawned on me that Sassy Jesus was appealing because of the balance of truth telling and deep compassion that he displayed. While I struggled initially with the concept, Sassy Jesus eventually became part of the New Testament Survey experience. As I helped students prepare for a lifelong commitment to service and engagement as world changers, the idea of being bold and courageous in telling the truth while showing deep love and compassion began to take root. They found Sassy Jesus to be a relatable person. They found it less difficult to emulate and embody the requisite balance to speak the truth in love. To participate effectively in endeavors surrounding social justice and civic engagement, students need to be resilient and compassionate. It has become more and more difficulty to maintain this balance in public and private life. On the one hand, people hesitate to challenge or call out another person for fear of being viewed as intolerant. On the other hand, there is a tendency to confuse love and compassion with conformity and/or compromise. Jesus mastered the art of welcoming and going to people with whom he disagreed, people who were outcasts, and even people who thought they had everything figured out. He knew how to show them unconditional love and how to challenge them to embrace a better way of life, the way of the Kingdom. One of the greatest challenges we face as educators is to help re-create environments where students not only learn the skills but also develop the character necessary to engage in irenic conversation about difficult issues. We need to design learning opportunities that produce growth and maturity that lead to boldness. We need to construct experiential learning opportunities that build empathy in our students. This will enable them to stand against injustice, prejudice, and discrimination. It will empower them challenge others with the boldness and compassion that come from emulating and embodying the character of Sassy Jesus.

This book analyses the structural and institutional transformations undergone by doctoral education, and the extent to which these transformations are in line with social, political and doctoral candidates' expectations. Higher education has gone through profound changes driven by the massification and diversification of the student body, the rise of neoliberal policies coupled with the reduction in public funding and the emergence of the knowledge society and economy. As a result, higher education has been assigned new and more outward-looking missions, which have subsequently affected doctoral education. The editors and contributors examine these transformations and changes at the macro, meso and micro levels: wider and more structural changes as well as doctoral candidates' experience of the degree itself. This book will be of interest and value to scholars of doctoral education and the transformation of the university more widely. (From the Publisher)

This book provides a practical philosophy for promoting students' sophisticated thinking from Early Childhood to PhD in ways that explicitly interconnect across the years of education. It will help teachers, academics and the broader learning and teaching community to understand and implement these connections by introducing a conceptual framework, the Models of Engaged Learning and Teaching (MELT). By covering the nature, philosophy, practice and implications of MELT for teachers and students alike, the book will help teachers to facilitate students’ awareness of, and increasing responsibility for, the thinking demanded by subject and discipline-specific learning as well as interdisciplinary learning, whether face to face, online or in blended modes. The book will also provide educators with ways to effectively engage with complex, and sometimes conflicting, contemporary educational concepts, and with a diverse variety of colleagues involved in the learning and teaching enterprise. The book provides guidance that allows curriculum improvement, teacher action research and larger-scale research to be reported on from a common perspective, bridging the gap between those readers focused on research and those focused on teaching. The book shares valuable insights and ways of addressing the contemporary issue of discipline-based learning versus transdisciplinary learning, reducing the dichotomy and enabling the two approaches to complement each other. (From the Publisher)

Theological education in the United States finds itself in untested circumstances today. Rapid social change is creating an increasing multicultural, multiracial, and multireligious context for leadership formation. At the same time, international enrollment, cross-border educational initiatives, student and faculty exchanges, and more are connecting US theological schools with a global community of Christian teaching and learning. How do US theological institutions “locate” themselves within this global ecology of theological formation so as to be both responsible participants and creative shapers within it? That is, how do they discern their proper place and role? It is questions like these that the contributors to this volume explore. Building on the decades-long discussion about the globalization of US theological education, this book argues that, in engaging such questions, US theological institutions have much to gain from a sustained conversation with the burgeoning literature on the internationalization of American higher education. This research offers theological institutions a trove of insights and cautionary tales as they seek to discern their rightful place and role in educating leaders in and for a global Christian church. (From the Publisher)

n this learning design, the book of Ruth is read closely and critically in order to foster dialogue about political issues in the classroom. Using bell hooks’ model of engaged pedagogy, political issues such as feminism, immigration, gender, sex, and consent are carefully addressed through the pedagogical strategies described. Teachers may use all of the strategies in a full unit on Ruth, or they may choose one or two to implement in a single class. Cobb suggests the use of polling, creative expression through drawing, videos, small group discussions, and maps to incite thoughtful conversation about relevant political issues and the book of Ruth.

This is an annotated lesson plan for a class discussion and activity about Paul’s letters to the Galatians and Romans in an “Introduction to the New Testament” undergraduate course. The primary aim of this lesson plan is to help students develop a vocabulary to discuss ethnicity and belonging. In the first part of the activity, students closely read Galatians and Romans and were able to articulate how Paul differentiates between Jews and Gentiles, and further, how their differences are important for how each group achieves the crucial status of righteousness. In the second part, students drew comparisons between Paul’s seemingly universalizing statement in Galatians 3:26-29 and contemporary political discourses that employ universalizing/particularizing dichotomies. Specifically, they analyzed the #AllLivesMatter response to #BlackLivesMatter and how Paul might respond to both.

After the 2016 elections, students at Macalester College, a small private liberal arts college in Saint Paul, Minnesota, encouraged the faculty and staff to combat hate, sexism, racism, anti-Semitism, and white supremacy in and out of the classroom. These students inspired me to reconsider the way that I taught my introductory New Testament course. In this essay, I present the process by which I redesigned the course to explore not only the historical context of the New Testament texts but also our present political context and the ways it shapes biblical interpretation. The redesigned syllabus includes scholarship representative of the feminist, post-colonial, African American, Latinx, Asian-American, Jewish, queer, and other liberationist and identity-based approaches to the study of the New Testament.