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How do you help students get the point you’re trying to teach? More often than not most of us try the direct approach: “Just tell them!” But a paradox in learning is that often students do not learn what they are told as well as when they discover it for themselves (there are two contrasting schools of pedagogy here: direct instruction vs. discovery learning). The issue at heart is that to by-pass the process of how one acquires learning is to inhibit learning. As I am fond of saying, “Teaching-by-telling doesn’t work because it does other people’s thinking for them.” One way to help students acquire a concept is to use Entry Points to help them approach the concept indirectly and through multi-faceted dimensions of learning. Here are the characteristics of Entry Points: ●  Entry points are used to develop learning experiences aimed directly at developing understanding of key concepts (theses are usually identified in the learning objectives). ●  Entry points “validate” instantiations of the target entry point. (E.g., an aesthetic entry point activity must tap into and apply the aesthetic dimension and align with an aesthetic learning outcome; an analytical entry point must help "advance rehearse" an analytical learning outcome, etc.) ●  Entry point-based learning experiences require students to engage actively, and think with, and about, concepts in novel ways. Rich learning experiences employ a range of entry points to the content (i.e., introductory or “messing about” experiences that invite students with varying backgrounds, experiences, and expertise to work thoughtfully with the content). Joseph Piro provides a great example of the use of entry points in his article, "Teaching Rembrandt," Humanities (November/December 2007) Volume 28 Number 6). First, he provides a rationale for the function of the teaching in using this particular entry point: "Being an “agent of civilization” is one of the many roles ascribed to teachers. If we are to have any expectations of producing a well-educated, well-prepared generation of deep-thinking, resourceful leaders, then it is essential to give students an opportunity to review, respond to, and ultimately revere the power of the human imagination—past and present. There may be no better way to promote this than to study, understand, and exult in masterpieces." In the examples given in the article we can see a variety of concepts addressed through this entry point: A springboard into the Protestant Reformation, Counter-Reformation, the Thirty Years’ War, and other events in seventeenth-century Europe. The importance and significance of Biblical themes. The philosophical concept of aesthetic: beauty. Entry points can be used at any point in the lesson, not just the beginning. Remember that the function of the entry point is to lead into concepts-attainment. I have used the following with students as entry points for segments for concepts attainment in the learning process: ●   A video clip of ballet dancers to understand the concept of triangles and homeostasis ●   Playing with clay to understand Aristotle’s form-matter hypothesis ●   Playing the game Cranium to understand the concept of multiple intelligences ●   A slide show of paintings and sculptures to understand different philosophies of aesthetic interpretation ●  A short movie to understand “postmodern” concepts followed by a film critic's critique ●   Creating a board game to understand group dynamics and the “rules about rules.” As you prepare for your next teaching experience, take time to consider how you want your students to “enter the learning experience” by creating an entry point that leads to the learning outcome.

Do you strategize ahead of time the way I do for the airplane/drinks reception/parent meeting question: “So, what do you do?” I teach theology and Church history. Experience has taught me that telling a stranger I teach either subject is a conversation killer. I usually stick with “history professor,” but even that response often triggers the revelation of a deep dislike for history. Frequently, this is a holdover from a high school class that focused on memorizing and repeating facts and dates, i.e., bad pedagogy. This definitely is not a problem in my classes. For me, good history education focuses on the “why” and “how” of past events, especially the reasons for changes over time. My class doesn’t focus on precisely when Aristotelian thought collided with Christian theology. Instead, we discuss “what was the result?” Over the last few years, though, I realized that by minimizing timelines and dates, my pedagogy was doing students a disservice. Precious class time was spent on big historical changes and theological developments, but it left out the fine details. For example, the Council of Nicaea is a watershed event in Church history, a touchpoint between the institutional church and secular authorities. Students learn to offer an overview of the way in which the early church lurched from one major council to the next, and what were the significant outcomes. They can even articulate big theological points of contention. However, when prompted to consider “how and why did we get to a point, theologically speaking, at which a Roman emperor felt the need to summon a Church council,” students squirmed. They couldn’t provide a chronology beyond a few notable developments. But the chronology up to, and after, Nicaea really matters for helping us understand how key historical figures handled, and fought over, theological nuances. Who was exiled for his theology, and when, really matters. Seeking to improve student learning in theology and history, I introduced a digital tool, Visme, that serves as a timeline and infographic. For particular reading assignments, students had to create a graphic based on a topic, such as synods in the Frankish Church or the textual evidence for the filioque. I asked them to think of the graphic as a tool that they themselves could use to teach someone else a new topic. Visme is intuitive and visually attractive, and it has the pedagogical advantage of prompting students to make choices at multiple levels in order to tell an effective story. For example, if there are only ten entries on the infographic template, students have to carefully choose which way markers (e.g., an event or emergence of an idea) serve as concise headers (such as a word, name, or phrase) that can move the story along. When students write brief content to accompany the header, they, again, have to choose what is most relevant for that header—and for the entire story. Failure to create entries that were similar in style detract from the content and timeline overall, forcing the reader/viewer to work harder to understand what was most relevant. A small pedagogical change, like the introduction of a digital tool, can reap rewards, but it comes with challenges. Colleagues from other disciplines had assured me that integrating digital media into a humanities course would be seamless. After all, they said, our students are digital natives. It turns out, though, that a surprising number could still proclaim: “I’m not really good with technology.” When prompted for feedback, some students said they spent too much time on the look of the infographic and not enough on its content. Overall, though, they found the exercises to be helpful. Knowing that they would be creating a timeline helped them to focus their reading and notes. Ultimately, theological ideas don’t float in the air and get absorbed. Rather, they are passed, in time, person to person (or even person to text to person). St. Augustine’s understanding of grace, for example, didn’t spread abstractly. It was handed along through tractates and personal conversations and in synods, from one community to another. Theologically important conflicts emerged between people who held specific viewpoints and took discrete actions, all of which unfolded in time. Even the exegesis of a theological text is something that unfolds in sequence. What I learned by spending more time on chronology, and by using a digital tool as part of my pedagogy, is that students’ learning truly improved, especially with regard to their understanding to historical and theological relationships. And, in the end, it prompted them to think about the ways in which their learning could shape their future teaching. 

The greatest potential of the online learning environment is its capacity to foster high levels of interactive learning that lead to “deep understanding.” The instructor’s role is critical to making this happen. The manner and frequency of the instructor’s response to students in the discussion forums is what tends to determine the quality of the learning experience. Instructional Responses Your ability to provide effective instructional feedback on your courses discussion forums will be the key to successful student learning. For effectiveness, instructors should minimize non-instructional responses and maximize instructional prompts. While your instructional prompts will be in response to an individual student’s post, it should serve the purpose of moving the discussion along for the class as a whole. Pay close attention to your student’s posts. If a student’s response is correct, give a short, overt affirmation. If a student’s FORMAT in responding is incorrect, say so and allow the student to correct the post. If a student’s CONTENT response is incorrect (factually wrong, reflects a misunderstanding), provide corrective feedback. When reviewing your students’ responses, judge critically. Look for correct responses and expected incorrect response and use them as opportunities for instructional prompts. Allow time for students to think about and compose responses to complex questions. Use student responses as opportunities to refer the class members to readings or instructional content. INSTRUCTIONAL PROMPTS Instructional prompts are those instructor responses that help the students move toward “deep understanding” of the course concepts. Here are eight types of instructional prompts you can use when responding to student posts online. These prompts are directly correlated to facets of critical thinking. Critical Thinking Prompts Why do you say so? Where else might that idea apply? Is that your opinion, or did you overhear that? What might be the consequences of that action? What might someone else say about that? What would that take? How did you arrive at that opinion? Elaboration Prompts Could you go into that in more detail? I would expand that idea by saying . . . . Who can expand on that idea from your own context/experience? I’m not sure now that applies. Can you build on that idea more? Clarification Prompts What exactly do you mean? Do I understand you to mean . . . ? Please provide an example to help us understand your point of view. Can you provide a short definition for how you are using that term? Comparison Prompts That’s an interesting statement. How does that compare with what was previously said? With what the author of the text claimed? I might compare that with . . . . Do you think that’s a fair comparison? I see the following similarities in the ideas presented so far . . . . What others do you see? Contrasting Prompts How would you contrast your idea to the one that (name of other) gave previously? In contrast to your statement, I think . . . . I see that idea as different from his/her’s in these ways . . . . How does your interpretation contrast with the author’s (with another student)? Can you offer a contrasting view of opinion? Justification Prompts How would you defend that statement against . . . ? What assumptions are you basing that on? Tell me why you think that idea/solution would work. Evaluation Prompts What is your reaction to that idea? My reaction to that/your idea is . . . . What do you think of that idea? Tell me why you think your idea/solution is better. While these prompts also work in the classroom environment, the immediacy of the classroom discussion and the limitations of time constraints make it a challenge for a teacher to engage in deep learning dialogue. The online environment provides the instructor with the luxury of analyzing student responses, identifying the best feedback-prompt to use, and formulating the response to help the student, and the class, move toward deeper learning. Using a hybrid format, an instruction can determine which course components may be best to move to the online discussion forum to allow for more process and discussion so the instructor can be more effective in the use of instructional prompts for deeper learning.

“With A Little Help From My Friends” was composed by John Lennon and Paul McCartney in 1967. The familiar song pronounces the power and necessity of friendship: What would you think if I sang out of tune, would you stand up and walk out on me? lend me your ears and I'll sing you a song and I'll try not to sing out of key. Oh, I get by with a little help from my friends mm, I get high with a little help from my friends mm, gonna try with a little help from my friends . . . The week after graduation, I got a call from a dear colleague. He was working on his syllabus for the upcoming summer semester. Having been in conversation for twenty years, he and I “get by with a little help” from each other. My colleague is a brilliant, multi-disciplinary scholar. Unlike me, he reads deeply across several academic fields - both domestic as well as international literature. He brings that expansive knowledge to our collaboration. I bring to our collaboration my scholarly knowing and, more important, my know-how in creativity, imagination, and the ability to make unorthodox connections in pedagogy, cultural politics, and beyond. Our phone conversation was “as usual.” My friend began by describing the focus of his upcoming summer course as well as the theory he was emphasizing in the course. He quickly summarized the required readings. He reminded me that it was a summer intensive, so he needed assistance in making good use of the time format. I asked if he needed to talk about assignments or learning activities. He said both. I took a few deep breaths, considered his topic, then intentionally imagined the graduate students in his course. Half of the enrolled students would be students of many races born in the USA, who will likely go on to serve communities close to home. The other half would be international, coming from countries in Asia, Africa, and the Caribbean, who might either serve white churches in the USA, or return home after graduation. My friend waited patiently as I thought. After my long pause, I asked, “Are you ready?” He said yes. I launched in by asking questions of clarification as if I were a student in his course. During that part of our conversation, he could hear the gaps in the course objectives and learning outcomes and he began to strategize ways to narrow the gaps and more directly address the student’s likely curiosity. Then, I brainstormed out loud about possible classroom activities that could take him and students out into the community near the theological school. We talked about possible resource persons to be brought into the classroom to make vivid the need for praxis-thinkers and doers. Once I got all my initial ideas spoken, I stopped. I asked if he wanted more. He said yes, so I continued until my imagination had run its course. Next, we turned to possible assignments as well as ways to elicit questions from students which would help them to bridge theory with community. By the end of our conversation, my friend had more than enough material to finish designing his summer intensive. The course was going to be brilliant! Our conversation was so well choreographed because of our reciprocity. I assist him with course development, and he helps me with editing and thinking more deeply about my publications. He has read and commented on almost everything I have published. I strengthen his work and he strengthens my work. We know our work is better because of the input of the other. “lend me your ears and I'll sing you a song and I'll try not to sing out of key.” Beyond the necessity of collaboration to strengthen and deepen our work, I would suggest networking is an under-utilized aspect of teaching and friendship. A little over a year ago, an alum from my school called me and asked if she could put me in touch with a friend of hers who was working on a new project. I said yes, only because of the respect I have for the former student. I was not, at that time, looking for any new projects nor was I looking for a consultant. Now, two years later, the person she put me in touch with, who is neither an educator nor a theologian, has become a consultant for our seminary and we are doing innovative programming in new areas. Had the consultant “cold called” me, I would have brushed him off. When a person I knew and trusted asked me to give time for a conversation, it was because of her influence that I paid attention and opened doors. Making use of our networks is opening ourselves to possibilities beyond ourselves. Making use of our networks entails that many of us must come-to-grips with the cachet and influence of our roles. So many of us undervalue our social position and make little use of the societal, intellectual, and material capital which we are afforded in our positions as teacher/scholars. We are people with juice! Making use of that juice for other people is part of our jobs. A new friend, who I met a year ago, told me that she drives her son to New Haven each morning for school. Since the commute is almost an hour, she stays in New Haven and writes at a local coffee shop, then picks up her son from school and returns home in the late afternoon. She is a professional writer so writing in a coffee shop is OK. I frowned at the thought of her working daily in a public coffee shop. The next day I phoned a colleague at Yale University. I asked him to take my writer friend to lunch because I thought they would enjoy each other’s company. I also asked him to give her whatever he could. I told my writer friend to expect a call from this Yale professor and accept the lunch invitation. They had lunch, and she now has access to the Yale University library where she works each day. He got a new and needed conversation partner for writing, editing, and publishing. All I did was recognize that I knew a guy who could help my friend, then I made the phone call. “Oh, I get by with a little help from my friends” The project I direct called the Social Justice Leadership Project was sponsoring a weeklong conference on our campus for spiritual writers about improving writing and getting published. We believe that public theology is, in part, about getting new voices into the market place. The weeklong conference has several worship services built into the schedule. I called a friend and asked her to plan and lead the worship services. She agreed, but asked why I did not do them myself. I said because you will do them better. The participants at the conference marveled that, during worship, we focused contemplatively upon the lives and prophetic witness of Toni Morrison, Mary Oliver, and James Cone. My friend, by way of liturgy, juxtaposed the ancient prophet Habakkuk’s text which reads in 2🔢 And the LORD answered me: “Write the vision; make it plain on tablets, so he may run who reads it” – with the lives of the prophets Morrison, Oliver and Cone. The final movement in every worship service was then to challenge the conference participants to align with these great persons in their own work of writing the vision. By the feedback and reports, the worship experiences for the aspiring faith writers had mystical, transformative qualities. “mm, I get high with a little help from my friends” So much of scholarship is constructed upon the flimsy falsehood of individualism, isolation, and self-aggrandizement. We make a mistake when we keep our work and our wants in isolation – hiding our light under a bushel. Our fears of having our ideas stolen, or having people turn down a request, or of opening up to the possibility of ridicule and shame must be overcome. Our work as scholar/teachers is best done in community, in conversation, with other people. Yes, I could tell you of a few incidents when my ideas have been stolen or simply attributed to someone else. But, these derisory experiences do not keep me from the joy and accomplishments which can only be realized through collaborating, networking, and using my cachet to facilitate the ideas and dreams of others in my community. My greatest successes have been due to the love, support and generosity of people who have helped me elevate my work, rise to the challenges of certain projects, and who have seen greater possibility in me than I saw in myself. This is the pay-off of collaboration, networking and friendship. This is the marvelous of being part of an intellectual community. Nancy Lynne Westfield Drew Theological School

If communication were easy, all marriages would be made in heaven, differing perspectives would be valued, all students would be well rested and at ease, and we would get the sauce we asked for with our McNuggets. So much for the Better Universe. Here in this one, we instructors spend a lot of time trying to get across ideas that are perfectly clear in our heads to generally smart and willing learners. Often, it can feel like threading a needle with a climbing rope in a hailstorm. Sometimes, it is harder than that. Why Am I Communicating? Merlin Mann once said, “Never hit ‘Send’ on an email unless you know what you want to happen as a result.” Whenever communicating with students, it's worth asking, "Why am I doing this? What do I want to happen as a result?" ("Ah!" you say, being an academic and therefore the kind of person who can't wait to say this sort of thing, "Locution, illocution, and perlocution." That's fine.) Often, we are simply conveying information. What is the schedule, the readings, the assignments, the rubrics; where is the feedback; when is the review, the exam, the due date for the paper; how does one reach the instructor, how does one cite sources. Learners need the info. Hopefully, another purpose is motivating learners. Think of geese honking one another along in their V-formation on a chilly morning. "Hey, everyone got their reflection papers in on deadline: great professionalism, can't wait to read them. On to the next unit!" "Last push before final papers are due: get your sleep, eat well, try to remember why you cared about your paper topic in the first place, and let's run through the finish line!" Sometimes, we mean to model a behavior or an activity for learners. If my learners are engaged in a collaborative activity in an unfamiliar mode--a Twitter game, a group poem in a Google doc, a discussion-forum weeklong debate--then I may want to find a way to join as a participant, "showing the way" for learners who might hesitate to get themselves out onto the dance floor. An aspect of communication that happens to be much on my mind these days is disciplinary formation. In my case, the ongoing effort to help learners wrap their heads around what I mean by "biblical studies," its materials, and particularly its methods and principles. Biblical studies is not Bible Study. Biblical studies relies on publicly available evidence and explicit lines of reasoning, and does not grant methodological place to private revelation or sectarian doctrine. The subject matter of biblical studies is texts, not God. You don't get all of this over in a syllabus, or an introductory lecture. It's an ongoing communicative process. "What are we doing here, and how do we do it, and why this way and not another?" Any number of reasons to communicate could be added. Some of these are course correction ("Whoa y'all, remember that your responses to classmates have to substantively engage their own content, not just springboard off on your own thing"); self correction ("Sorry gang, I wrote two different due dates in the course documents; let's go with the later one, found in such-and-so doc on our Moodle site”); gathering information instead of disseminating it (a survey, a diagnostic quiz). There is no shortage of good reasons to communicate with learners, and it will do everyone good if I know what the purpose of each one is. How Should I Communicate This? A big part of the answer to this question derives from a prior question: "Who Should Hear This?" Deciding among your available channels (syllabus, email, blog post, Zoom meeting, dedicated course Twitter hash tag, YouTube video lecture, MP3 audio lecture, mumbling passive-aggressively in the hallways) mainly involves deciding on your audience. Sure, you know who you're talking to, but also, who do you want to be sure overhears it, and why? ("Ah!" you say, "Locution, illo..." except now nobody is listening.) Private communication is the norm for feedback ("You got a B-plus, and here's why"). But, what about that wonderful form of feedback, "Catching the learner doing something right"? Alexis showed exemplary leadership moderating her small group this week. I can tell her so via email, and she may find that motivating, but what I really need is for her small-group colleagues Brad, Charlise, and Darius to overhear this since they will be moderating in future weeks. So, I will praise Alexis in whichever venue this work is happening (discussion forum, Google Doc, Twitter thread). Heads up, Brad and company! As for that disciplinary formation I'm working on. I know from experience how much back-and-forth this can involve. My explanations are prone to misunderstanding; learners have substantive pre-formation to unpack and unlearn; I'm still discovering what kinds of questions my efforts will elicit. If anything calls for synchronic discourse (Zoom meeting, Chat session, webinar), this does. Still, no reason not to supplement with asynchronous tools: an Ask-Me-Anything (About Biblical Studies) discussion forum, for example, or a Glossary built by learners over the course of the semester (on the Learning Management System? as a Google Doc with a shareable link?). Also, disciplinary formation lends itself to a bit of "public theology" if possible. My learners aren't the only ones confused about what goes on in my field, and it's not like "Bible" doesn't have a prominent place in public discourse and policy. How about a webinar or social-media event open to the public? ("Students, prepare your pseudonyms, we have incoming!") What is a syllabus for? Twenty years of teaching and I still can't quite say. I tend to tick-tock over time between the 3-page bare-bones syllabus (with other course docs picking up the slack: schedule, rubrics, policies, weekly instructions) and the 39-page behemoth that serves as The Complete and Final Revelation of Your Instructor to Her Flock (it never is). If I am going with multiple course docs all living in an LMS, then learners will need these to refer to one another: the course docs cross-reference each other, and the syllabus cross-references everything. It's not a scavenger hunt. (But you could include a real Scavenger Hunt through the course docs as a first-week activity!) Of course, you can't use a tool you've never heard of (and I warn against using one in the field you've not tried first privately). Twitter, Google Docs, Slack, Discord, Zoom, YouTube, WordPress . . . pick one when you're in the mood and get some friends to take it out with you for a spin: gossip, play a game, exchange recipes. If nothing else, you'll have something to say at parties besides "Ah! Locution . . . ." Brooke Lester Assistant Professor Garrett-Evangelical Theological Seminary

I’ve been interested in the connection between culture and education for most of my adult life. My wife and I spent 8 years in pastoral work in Central Europe, and since 2005 my work with online education has brought me into intercultural spaces that include the intersection of multiple kinds of experiences, such as international, intercultural, and interracial. We in theological higher education must be aware of the ways multiple perspectives both enrich the learning experience as well as complicate the online learning culture. In the last decade I started inquiring about how different cultures experience online education and learning systems. My article, “Global Contexts for Learning” (2014), was an earlier attempt to describe how cultural backgrounds bring different contextual expectations, a matter course designers and online teachers ought to consider for the sake of leveling the opportunities for intercultural learning spaces. More recently my dissertation journey explored race and faith-based higher education and brought me into meaningful conversations with African American adult learners in non-traditional programs in predominantly white institutions (see Westbrook 2017, published by Routledge). These conversations exposed my own white blindness and helped me see with more focus the ways experiences of racialization affect one’s perspective, including in online education courses. I write this blog from a white perspective, and to be totally honest, this post probably is best suited for white readers. In other words, people who live with race consciousness day after day might not find this essay particularly unusual or insightful. However, those, like myself, who have lived most of life from the white position in predominantly white settings need to be informed of the extra layer of challenges racialization adds to online learning. “The Wall” of Anonymity Two broad themes surface when we consider online learning spaces and race. First, the nature of one’s working through a screen and often written-based exercises presents an “impression of anonymity” (Al-Harthi, 2005, p. 7). One of my interviewees described the online learning environment as “the wall” (Westbrook, 2017, p. 118) that protects students from racially motivated prejudices. Ibarra (2000, p. 7) cited an interviewee in which the person said, “No one can hear my accent on the keyboard.” When a person is interacting in an online course from her or his own context, the student is approaching the learning activities from a comfortable and personally selected environment. Stereotype threat may be minimalized from one computer screen to another. For many, macro-aggressions are recent experiences and the effects of segregation laws from the Jim Crow South have lingered. Some students may welcome an added layer of protection from racial discrimination. “The Wall” of Separation The second major theme is that in spite of the “wall” effect of online learning, each person brings to the classroom previous experiences of racialization, including micro-aggressions in previous schooling, the work place, and in society at large. In addition, each student also has one’s own learning style, preferred communication style, and cultural filter through which one interprets the course. What might be “normal” for some could be intimidating for others, and if the course is based in writing, then social cues and non-verbal regulators are missing, which leaves room for the imagination to infer both positive and negative presumptions about others in the course. For example, one of my interviewees said the following about her online course activities, “But I could also tell when there was a Caucasian writing . . . . Because sometimes they can get too lengthy” (Westbrook, 2017, p. 118). According to this student, she felt like her classmates’ writing styles were obviously white and different from how she would have communicated. Another example was how one interviewee presumed white privilege of her classmates because of their personal introductions in the course (Westbrook, 2017, p. 119). Now, imagine this race awareness by the students who have a background of being followed in department stores, who have had car doors locked while they were passing by, and purses held tighter when they enter elevators, all white responses to the color of the students’ skin. Such examples were given my interviewees. Then, enter back into the online discussion. What impact do these previous experiences of not being trusted have on students who feel underrepresented in a predominantly white online course? In addition, not all of my interviewees’ experiences in the predominantly white institutions were online. Some described their experiences on the physical campuses. They were quite aware of the majority white demographics in student population, faculty, and staff; and one person reported feeling insecure when she started her program due to matters of race. The point here is that this student was thinking about racial differences as well as the macro- and micro-aggressions from before. It was unlikely her white classmates thought about race at all when they were answering personal introductions or doing their course work. Some of their white classmates might even deny such a difference would exist, adding further pain to the problems. Move Toward eQuality in Online Education Online education learning spaces are not neutral spaces. Each student brings personal memories, expectations, hurts, fears, and stereotypes to the online classroom. Although the computer screen may appear to filter “in the moment” forms of discrimination and provide a safe space for “colorblind” interaction, the online experience is still a form of human interaction. Whatever social challenges people have when face to face also extend into the online domain. Rather than presuming a colorblind or neutral space, online education brings together through digital technology communities that are diverse. As theological educators, whether online or onground, we have a moral imperative to design and offer our students learning spaces that resemble the teachings of Jesus and have a spirit of peace and reconciliation. The image of the mosaic of believers before the throne of God in Revelation 7:9, 10 provides a wonderful depiction of the kingdom of God. Our theological institutions that are designed to prepare people to serve in the kingdom of God ought to hold high this image in Revelation as the standard for the reality and beauty of diversity within God’s people. As we envision the near and distant future of our distance learning, I offer the following thoughts to ponder: Design courses in such a way that maximizes access for working adults and parents. Consider accessibility matters in every possible way that digital technology may open new doors; watch out for the incidental new barriers. Predominantly white schools must continue to make diversification of faculty, staff, and students a priority. Design online courses in such a way that recognizes diversity and encourages multiple perspectives to be shared freely and safely. Adult learning programs must provide academic support and ongoing encouragement for online students, recognizing that systemic barriers have created unequal starting points for many adult learners who are returning to school. Faculty and staff must be trained for race consciousness and cultural diversity. Tim Westbrook Harding University Works Cited Al-Harthi, A. S. (2005). Distance higher education experiences of Arab Gulf students in the United States: A cultural perspective. International Review of Research in Open and Distance Learning, 6(3). Ibarra, R. A. (2000). Studying Latinos in a “virtual” university: Reframing diversity and academic culture change (Occasional Paper No. 68). Westbrook, Timothy Paul (2014). Global Contexts for Learning: Exploring the Relationship Between Low-Context Online Learning and High-Context Learners, Christian Higher Education, 13(4), 281-294. Westbrook, Timothy Paul (2017). Spirituality, community and race consciousness in adult higher education. New York: Routledge.

Selecting reading and viewing material for any course can be challenging. Institutional policies may limit instructor’s options to titles adopted by a department or to a program’s contracted curricular materials. Some schools require use of a rental system and/or impose cost parameters. For the online instructor, additional complications arise. The obstacles might be logistical. When students live at a distance from a campus, they may not have the foresight to order books or course-paks in a timely manner or may lack access to library reserves. If a class requires video content, a student might not subscribe to a particular streaming service. But more common concerns relate to format and learning purpose. I want to consider these items and explore the relationship between what we opt to assign and our pedagogical practice. In courses taught fully online, the instructor must decide whether to make all of the class materials available electronically. I find that my students increasingly prefer reading on their devices and appreciate the opportunity to click directly through to an assignment. That reality is getting easier to make happen. Appropriate translations of religious texts are readily available. The ability to download articles and chapters in a pdf from library holdings also offers options. When requiring movies or documentaries, an institutional subscription to a streaming service like Swank permits a single-click viewing experience. Additionally, some publishers, like Point of View ) specialize in 1500-word pieces on specific topics that can be purchased inexpensively in Kindle-ready form. And scholars in the field are producing free content such as The Religious Studies Project’s podcasts  (https://www.religiousstudiesproject.com/podcast/), Andrew Henry’s Religion for Breakfast videos (https://www.youtube.com/user/ReligionForBreakfast/featured), Bible Odyssey (the Society of Biblical Literature’s site for short articles, videos, and other materials focused on critical examination of various subjects related to the Bible and its study; https://www.bibleodyssey.org/) that are usable in a classroom setting But research has demonstrated that students resist clicking on too many different assignment links and frequently lose energy before working through them all. They know that a significant number of short readings or videos can be just as time consuming, and feel just as burdensome, as one longer assignment. Thus, strategizing about what resources to employ and how to get students reading or viewing must always be grounded in what information we want mastered in a class. For example, many of us–online or not–no longer emphasize testing on dates, names, places, and similar specifics once typical of lecture and textbook-based learning, even if the study of a subject may demand familiarity with such details. When one can access factual information with a few, swift keystrokes, asking students to devote significant out-of-class time to reading or viewing, taking notes, assessing what is valuable, memorizing, and then reproducing it all on a quiz feels antiquated. We instead seek to reduce the onerous qualities of learning foundational material and target, in brief, acquiring knowledge of key topics or concepts. In the online environment, how to achieve this requires going beyond simply providing links to assignments. For example, we can construct reading and viewing with embedded “check-ins” that ensure student contact with basic terminology and concepts. Indeed, this practice can be formulated to provide immediate feedback and personalized suggestions of linked resources for a term or an idea a student does not grasp. This practice thereby expands learning (while reading or viewing) by teaching both content and how to identify and seek further clarifications regarding important material. Good design can also move beyond students answering simple feedback questions and toward demonstrating understanding, interpretation, and application. This approach is particularly important with longer readings or viewings (such as novels or movies), as well as with assignments that may be difficult going (reading theory, for instance). Again, technology permits querying students as they work, thus promoting not only completion of reading and viewing assignments in full, but also comprehension via critical immersion in the material that can then be integrated into class discussions, paper writing, or research activities. Without doubt, building these resources requires additional time for the instructor (and can involve the need for some technical expertise depending on the learning management system utilized). Links for more in-depth study also require regular updating. The investment at the front-end, however, can formulate assignments that are a better fit for the online environment given students often work asynchronously in diverse locations and may benefit from guidance not available through regular contact with other students or the instructor in the classroom or on campus. Moving away from familiar learning practices might feel strange to instructors who come to the online world from face-to-face classrooms and may not be digital natives. But there are two important points to ponder. First, we are more and more teaching students who have grown up attached to devices that have shaped their learning habits. We want to capitalize on the potential of what is already in their hands. In fact, figuring out how to maximize the strengths of the available technologies in service of our goals is what every generation of instructors does, even if not quite at the same rapid pace required of us today. Second, we need to be more intentional about cultivating our own pedagogical awareness. Graduate schools focus on producing scholars rather than classroom teachers. As new instructors, we thus often replicate teaching that worked for us until we figure out our own styles along the way. But in navigating today’s changing landscape of higher education, we should seek deliberate matching between where we want to see our students end up and how we develop assignments (reading, viewing, and assessment activities) that get us there. That work starts with the pedagogical choices we make about the content for a course, how students access it, and what we do to help them navigate it.

Click Here to Read Part 1 Somewhere along my life’s journey, I learned to play an Australian Aboriginal instrument called the didjeridoo. The didjeridoo is a percussion instrument, said by the Aborigines to be older than the African drum. They use the didjeridoo for meditation, rituals, and rites. A didjeridoo is a long, usually wooden instrument (looks like a rain stick) which is played by blowing into one end. Any didj plays only one note. By manipulating the breath into the didj, the player can shape, prolong, and play-with the one note to create different kinds of sounds. The sounds are often described as basic, primordial, ethereal, and other-worldly. As if the ability to play the didjeridoo is not quirky enough–I can also circular breath. Circular breathing is a technique used by players of wind instruments to produce a continuous tone without interruption. This is accomplished by breathing in through the nose while simultaneously pushing air out though the mouth using air stored in the cheeks. I can circular breath with my dijeridoo. I play my didj for my own meditation. I have, over the years, played two or three times in our seminary chapel services. I have never thought of playing in concert–until March 20, 2019. On March 20th, five-time Grammy award winning, renowned jazz bass player Victor Wooten came to our campus for a day of teaching and to give an evening concert. Wooten, author of the book The Music Lesson: A Spiritual Search for Growth Through Music, is a master teacher. He infused his lessons with wisdom from his mother and stories of how he started to play the bass at age 3, then, by age 5, he and his four older brothers were on tour as the opening band for Curtis Mayfield. Wooten coupled his life stories with his vast knowledge of music theory and his ability to play the bass in innovative ways. He is a creative genius. At some moment during the day, Victor asked me if I played an instrument. I told him that I play the didjeridoo. He said, “Good–you’ll play with me at the concert tonight.” The moment of emphatic invitation was that spontaneous, that casual, and that unexpected. Reflecting now upon that moment, I suspect I routinely do that to students. I hear that they have an ability, a capacity, a talent and I, without hesitation, incorporate that/them into the band that is our classroom. I am accustomed to being the band leader–I was surprised, on this day, to be a member of the band. I had confidence that I could do what Victor asked me to do because I knew I could play my instrument. What I did not anticipate was my own nervousness and stage fright. Near the end of the Wooten concert, I sat in the green room knowing my song was next. I could feel the shallowness of my own breath. I was self-conscious. As I sat, my feet began to cramp. I told myself, “Since I don’t play with my feet, all I have to do is hobble out on stage and sit down, then I can play.” I reached for some water to calm my cramps, but then reasoned that I would need to use the bathroom . . .  I was panicking!  Inside my head was a voice of confusion and terror. I knew enough to make myself take a few deep breaths and that calmed my fear, if only a bit. As Victor ended a song, I left the green room and went to the wings to wait. The panic rose again–this time my feet were not cramping, but instead I could not focus. I felt like I had lost control of my body. I heard Victor call my name and I stepped out on stage–smiling and terrified. I retrieved my didj which had been pre-set on the other side of the piano and took my seat in the band. Mark Miller was on piano, Elias Aponte-Ortega was on cajón and Wooten was on bass. The music started and I realized I could not hear–I was deaf! I began to play my didj but all I could hear was air and not a note from my didj. I grew more panicked. I closed my eyes. With eyes closed I could hear myself playing, but I was not playing well. Then I heard Victor say “yeah.” I looked up and Victor was looking at me, smiling and bouncing his head to the rhythm of the song. When I saw Victor, I relaxed–just a little bit. I reminded myself to keep looking at the band leader. Victor, with bass in hand, walked over closer to me and kept his eyes on me and kept smiling at me. As I played, I grew stronger and more focused. He turned and walked back to the middle of the stage. As we had planned, Victor and the other instruments brought their part of the song come to an end and I, on didj, extended my part so the last sound was the didj. I played solo for several moments then ended. The crowd erupted with praise, applause and wonder. I stood, raised my hands above my head, and basked in the surreal moment of it all–still terrified!  By all reports, no one knew I was terror stricken. I, from the vantage of the audience, had played brilliantly (thank God and thank Wooten!). One week later, I recounted my experience of stage fright and terror to my class who had studied Wooten’s book. My story surprised them. I asked if they had had such experiences. The majority of the students yelled “YES!” then some continued–“here, with you, every week!” One student said she had been in terror since having received her admissions letter (she’s graduating this spring). I told them I knew nervousness and butterflies, but this kind of terror was new to me. They looked at me silently as if to say, “Welcome to our world.”  Another student asked if there was a moment that I calmed down. I thought–and remembered the moment I heard Wooten’s voice. His voice brought me back to myself–just a little. Then, when he walked over to me, I was able to restore a bit of my own confidence. I told the students that when I got in touch with the fact that I had a band leader who knew what he was doing, I could believe in myself in that moment. New experiences make for better, more empathetic teaching. My experience of terror and stage fright, as well as my experience of having had the band leader lead me through the moment has made me more aware of the depth of students’ fears and the power of the band leader, in the midst of that fear, to create a beautiful and innovative song. Instilling confidence in students to move to higher accomplishments and supporting that confidence through the presence of an expectant and knowledgeable teacher is my renewed focus. And, if Wooten ever needs a didjeridoo player in another band–I’m available!

Anyone who has been teaching for a while knows that stress is normal for our vocation. When stress is prolonged over a long period of time, we experience exhaustion. Online instruction can compound the effects of mental, emotional, and even physical exhaustion because of course design that extends the time for planning, preparing, and implementing a course. Managing Your Online Instruction I don’t feel like an expert on self-care, but I have learned some healthy habits to keep teaching online not only manageable, but rewarding. Here is what I have learned so far. 1. Plan ahead and give yourself ample time for course design in online instruction. The largest and most long-term online project I have tackled is, by far, reinvigorating my institution’s distant learners Greek language program. From designing and creating a two-course sequence to implementing and teaching it online, it was a project that lasted a full year. When I started, I had already taught beginning Greek in a traditional F2F on-campus classroom setting for over 10 years. Converting my existing F2F class into a new asynchronous course on the Canvas learning management system (LMS) was a challenge. I had a head start since I had already laid out the course content in my traditional F2F class. This spared me the extra stress and work of trying to plan the course from scratch. Instead, I focused on understanding best online instruction pedagogical practices and implementing new technology. I had to create and produce over 80+ instructional videos, learn how to use the video-conferencing technology for Greek tutoring, and design assignments that made use of Canvas’ full features which included online quizzes. The course design took the entire summer. 3 intense months. It would have taken longer if I had not the experience and past resources of having taught the class beforehand. Whatever you do, plan ahead. You need at least a month to plan out a course and another three to create it on your institution’s LMS. If you don’t give yourself ample time for course design, you will exhaust yourself from creating the course and not have much reserve to teach it. 2. Set aside a no-work day for yourself while implementing the course. Pick one day a week and let students know that on that day, you will be offline not answering any correspondence. We all need a Sabbath space in our weekly schedule to pull away from our work and rest. I have found Saturdays to be the best day off. It affords me time to spend with family and friends. Sundays never worked for me. They tend be days when students scramble to finish their assignments online prior to deadlines on Monday. Know what days work and don’t work for your schedule. Pick a Sabbath day and make it sacred. If you let students know ahead of time, they will honor your day off and expect a response to their queries later. 3. Recharge your motivation for teaching. What makes online instruction a rewarding experience for you? Some of my colleagues enjoy the research and reading that comes with preparing a class. Others, like myself, need a personal connection with students to stay motivated. Whatever the source of inspiration, turn back to it periodically to recharge your enthusiasm for the course. Take the opportunities to stay inspired as they arise. When I was attending an annual denominational event during the Winter break, I learned that a number of my online students would be attending the conference. We met at a local Starbucks simply to connect. We talked about all things Greek and New Testament. But I also learned about their stories and ministries. I heard what they loved about the course and why they wanted to learn the biblical languages. What they shared that day renewed my desire and motivation to teach. Mental exhaustion gave way to rekindled inspiration. I was ready to tackle the rest of semester. 4. Practice the spiritual disciplines faithfully. Here I’m writing to theological educators. We all have our favorite spiritual disciplines: a daily devotional, times of prayer, morning or mid-day offices, or walks for reflection and meditation. I have found walks an important way to reflect on my vocation and pray for students. Whatever your spiritual tradition, observe it faithfully and experience the grace to persevere through even the toughest of semesters.

Students are always already being "formed" in our online classes, whether we mean to have incorporated "formation" into our course designs or not. In this ineluctable process of formation, do the communities of inquiry designed into our online classes align with the norms and values of the communities into which we mean to form our learners? By "formation" in this post, I do not particularly mean "spiritual formation," but I also do not exclude it. If "spiritual formation" involves the practices and conditions for becoming transformed into the community of disciples to Jesus Christ so too is the instructor of (say) Hebrew Bible, Church History, or Theology also forming learners toward the norms and practices of their respective disciplinary communities. Even before that, however, we are already forming learners into a prior community: the communities of inquiry fostered in our course designs. Some readers will already know that from a constructivist perspective learning always involves a creative synthesis, accomplished in the learner, of the experiences and insights she brings to the learning moment, with the new information she encounters there. Crafting within herself this new thing, she is changed in the process of constructing for herself new enduring understandings; that is, she is transformed. Moreover, again from a constructivist standpoint, this creative enterprise of making meaning happens most reliably in collaboration with other learners and in the generation of public projects; that is, the learner is transformed among and via community. Learning, then, is always a matter of transformation in and into community. What, then, will be the norms, practices, and ideology of this learning community, or community of inquiry? To what extent will these be intentional or accidental? How well or poorly will they align with the communities into which we mean our learners to be formed: the community of disciples, or of biblical scholars, or of chaplains, or historians, or theologians? For example, one enduring understanding that I mean for learners to absorb in my Hebrew Bible courses is that biblical studies grounds its claims in publicly available evidence and explicit lines of reasoning, rather than in private revelation or sectarian dogma. Documentary hypotheses for the composition of the Pentateuch are not "alternative dogmas" to an unassailable sectarian claim that Moses authored the first five books of the Bible. An archaeological conclusion that Jericho had no fortifications during any possible time in which one can posit an emergence of Israel in the land is not an "alternative dogma" to an appeal to tradition that Joshua made the walls to tumble down. In this context, with what sort of cognitive dissonance do I set a learner if I refuse to make transparent my rubrics for assessing his exegesis paper? ("It just feels like a B minus.") If my appeal is to the inscrutable and unquestionable authority of my disciplinary expertise and teaching experience, I signal a very different kind of norms for the community of biblical scholars to that which I have been at pains to illustrate in my course design. Do my syllabus and other communication documents direct learners toward institutional policies regarding accommodations for medical issues, disabilities, neurodivergence, and so on? An explicit commitment to reasonable accommodation signals a community norm of inclusion. If I want my learners to imagine the community of disciples as one marked by radical inclusion, then the community of inquiry fostered in my online class is the place to start. Do you find that your institutional policies regarding accommodation are difficult to locate, or hard to understand, or implicitly overridden by instructor whim? It may be time to escalate the matter (to a dean of students or academic dean, to a faculty council, even to a student council). Accommodation in the online class is at least as challenging as in the face-to-face class. How does one accommodate "extra time" for a collaborative assignment that begins and ends over the course of a week? Have I crafted my course documents (syllabus, assignment instructions, feedback) such that they are legible to a "reading" computer program used by a cognitively or visually impaired learner (or my audio-visual resources for the hearing-impaired learner)? It's a tough standard by which to evaluate my online course design, but one that takes seriously the facts that 1) I explicitly describe to learners the ideals of the disciplinary community in which my class seeks to form them, and 2) my course design is forming them into some kind of community of inquiry with its own values . . . intended or not, planned or accidental.