Book Reviews

Gender and Diversity Issues in Religious-Based Institutions and Organizations offers a chilling reminder that much remains to be done to educate people on race, gender, and diversity. Blanche Jackson Glimps and Theron Ford craft a goldmine filled with breathtaking essays insisting that schools, institutions, and organizations cannot afford a wait-and-see attitude hoping that these issues will somehow work themselves out. They argue that education to inspire intentional acts to diversify is quintessential. This is accomplished in thirteen chapters written with a national and international scope by concerned experts who agree that although progress is being made in the areas of gender, race, and diversity, many people still feel alienated. For this, the authors marshall copiously documented arguments that expose relational problems in many religious schools, institutions, and organizations around the world. A dense annotation of each chapter is implemented with meticulous summaries and abstracts to offer a clear layout of the entire book. Readers are graciously guided to address a timely need while also given actionable solutions to these nagging issues and further recommendations on helpful publications to consult. In the end, what Glimps and Ford offer is a timely well-written encyclopedic work not just for socially and religiously engaged teachers and leaders but for any caring person willing to make a difference in human relationships for many years to come. As an African scholar teaching in the United States, I am particularly struck by Sheri Young’s “Psychological Essentialism” (80-123). Aspects of her argument permeate the entire book in many ways. She explores how religious institutions handle diversity matters and wonders if “there is a benefit to being ‘essentialized’ versus ‘essentializing’ others?” (84). In other words, do religious and social institutions have a good grasp on how to diversify their spaces? Case studies suggest that this is hardly the case. To essentialize self or someone else, she avers, has little if no benefit at all. To deal with psychological essentialism, religious and social institutions must own up to their stated mission goals because most of them “have an institutional mission statement that includes a goal to develop individuals who stand with, and serve, their fellow human beings” and “hold a view of education that includes promoting education that does justice, as faith does justice.” Exercising this noble mission by avoiding the biases that transform religiosity into wars about hierarchy and superiority, while upholding messages of faith, hope, and equality, religious institutions are better prepared to create positive changes to develop positive campus climates than religious institutions that are held in place by waging outdated superiority wars. (114) In many ways, the contributors to this volume testify to the fact that ours is anything but a postracial or gender sensitive world, even in religious circles. Racial and gender objectification is a daily experience for many people around the globe. A resilient hope runs through the book that well-meaning religious educators and leaders inspired by their mission statements will strive to reclaim their confessed commitments and goals to do the right thing by exercising genuine gender diversity, justice, and equality. This book is long overdue and should be read, studied, and its content applied in every institution, school, and social organization worthy of its socioreligious commitment to the betterment of human interrelationships for a foreseeable and lasting future.

The title of this volume alone, Men of Color in Higher Education: New Foundations for Developing Models of Success, inspires intrigue in educators and administrators who are concerned about the relative dearth of men of color in higher education. The absence of men of color in higher education and the regular portrayal of their poor academic performance has been propelled by deficit discourse contending that men of color are defective and inadequately suited for the academy. This volume interrogates this perspective and counters studies and programs that have largely been guided by the presumption of men of color’s academic “deficiency.” It intimates that college and university approaches (or lack thereof) to educating men of color are habitually insufficient and offers compelling evidence that supports “a strengths-based approach” (xi) as a model for success for academic institutions that aspire to effectively educate Black, Native American, Latino, and Asian American and Pacific Islander (AAPI) men. This timely investigation was prompted by consideration of the inadequate educational progress of Black men, but pushes beyond “the two most politically visible groups” (xiii), namely African American and Latino men, toward a more inclusive depiction of men of color in higher education. Although culturally distinct, Williams contends that there are conspicuous social continuities between men of color that can be leveraged for the work of developing models of success that are responsive to their educational needs. Intersectionality, the ways in which men of color’s lives connect and overlap based on shared experiences of gendered power relations and social marginalization, is the guiding framework of the project. It is propelled by black feminist standpoint theory that highlights the “problem of patriarchy” and racial gender roles as social dilemmas that not only negatively affect the lives of women, but are also severely detrimental to men of color. The volume’s engagement with AAPI intersectionality, the Native American experience of ahistoricism, and Latino masculinity was revelatory in its presentation of damning statistics that unveil the educational deprivation of men of color across racial/ethnic designations, shatter model minority social mythologies that characteristically position AAPI men as overwhelmingly successful in higher education, and most importantly uncover the underperformance of academic institutions in relationship to men of color. The most convincing aspect of the argument is found in its exploration of the effects of racialized gender roles and its assertion of action steps that point toward models of success for teaching and learning in higher education, but that are dependent upon naming social realities and “(re)setting” an educational agenda that is responsive to the heterogeneity of minoritized college men. Even as intersectionality theory emphasizes the double/triple jeopardies of racialized gender identities, there is no doubt that men of color have historically been gender-privileged in theological education as opposed to their female counterparts of color, precisely because of the status quo favorability of cisnormative male religious leadership. In fact, the emergence and marginalization of feminist and womanist theological and ethical inquiry offers evidence of women’s continued subordination in the church and theological academy. Reading Men of Color in Higher Education as a Black womanist theological ethicist who is driven by a traditionally communal ethic concerned with the flourishing of all people – male, female, and non-gender conforming – but who is also clear about how patriarchy compromises Black men’s theological burgeoning in the church and the classroom, the black feminist framework that drives the volume’s argument is particularly exciting. Its wrestling with the interplay of patriarchy and racial gender roles uncovers how even in spaces where men of color are demographically dominant to women of color their success is still threatened by the limits of patriarchy that often call them to perform communally death-dealing and sometimes even self-cannibalizing masculinities. In other words, although the gender demography of many theological schools is much different from colleges and universities, the core argument of the book concerning men of color and success in higher education is relevant and compels theological educators toward critical questions about effective teaching and learning for men of color.

This collection showcases a wide range of approaches to the problems and promises of internationalizing higher education in meaningful and sustainable ways. The essays recognize that these efforts take place in a rapidly changing world, with new technologies and changes in funding and student enrollment patterns affecting efforts to internationalize curricula and campuses. In recognizing these systemic issues, the editors and authors note that many internationalization efforts are undertaken on an ad hoc or case-by-case basis with little effort to systematize and broaden support for internationalization initiatives. These essays together aim to “investigate, to better understand, and to inform intercultural pedagogy that supports the development of mindful global citizenship” (xii). One of the salient findings of the collection is that successful efforts tend to embrace uncertainty rather than tight strictures and rules. Another is that institutional support is necessary for any internationalization efforts to permeate campuses and become integral parts of undergraduate experience. Authors from across the globe and from very different institutional contexts contributed to this volume, with the University of Minnesota very well represented. The book is helpfully divided into three sections. The first, “Mindful Global Citizenship: Critical Concepts and Current Contexts” takes a bird’s-eye view of undergraduate education through the lens of internationalization. The second section, “Developing Intercultural Programs and Practitioners,” focuses more on faculty development and institutional infrastructure that can support internationalization. The third section, “Critical Reflections from Across the Curriculum,” focuses more narrowly on particular disciplines or courses with faculty development and graduate education in the mix. This section provides insight into the ways courses and curricula integrate internationalization in varying ways, and these essays provide the most detail about course and classroom experience. The most relevant essays for readers of this journal are in this third section. These include Solheim et al.’s “Illuminating a Course Transformation Journey”; Gibson et al.’s “Social Media and Intercultural Competence: Using Each to Explore the Other”; Hammell et al.’s “On Becoming a Global Citizen: Critical Pedagogy and Crossing Borders in and out of the University Classroom”; and Jackson’s “ ‘Unpacking’ International Experience through Blended Intercultural Praxis.” Each of these essays relies on meaningful data (mostly qualitative) and contains sufficient detail about process and product to make some of their work replicable. Each also embraces a call to reflection, which helps each essay feel more complete. Perhaps most valuable here is the recognition that internationalization does not just mean study abroad or international student exchange. Rather, internationalization can happen through, for instance, social media, films, and learning communities on campus. In short, internationalization can be anywhere and everywhere. Overall, the essays in this collection are of varying quality, and several contain grammatical or typographical errors. That aside, the subject matter is likely appealing to many who teach religious studies or theology in higher education, as international perspectives are often the bread and butter of classroom experience. This book will appeal most particularly to those who are interested in building programs or courses that intersect with institutional internationalization efforts.

Debates about the purpose and quality of education tend to center on evaluative tools and the number of persons successfully completing courses of study. The assumption being that education’s primary purpose is to prepare a workforce for a competitive market place. These and several other assumptions about the process and goals of education are challenged in the encouraging text Turning Teaching Inside Out: A Pedagogy of Transformation. This collection of essays written by participants in the Inside Out Prison Exchange Program describe and analyze a pedagogy that in form, content, and process reflects the educational goals of developing critical thinking skills, integrative learning for comprehensive application, and empowerment. For those who value education as the forming of persons who can positively contribute to and impact society, this program is an affirmation of the promise and power of liberative pedagogies and service education programs. The Inside Out Prison Exchange program brings together students from universities and prisons to study and learn, initially about the criminal justice system and its social implications, but now encompassing a wide range of subjects: sociology, philosophy, performance art, social work, literature, and law. A liberative model based on the seminal work of Paolo Freire, students and teachers come together across multiple lines of difference to critically reflect on the social issues that impact and contribute to this nation’s alarming incarceration rate, especially of people of color. Utilizing a dialogical methodology, questions are raised, not only about the content of issues, but also about the very process of learning. A space of respect and mutuality is created through icebreakers and small group work, the negotiation of norms, and expectations. Learning is engaged with the basic assumption that all present are both teacher and student. Questions and dialogue lead to strategies for change and when the semester is over, many commit to the ongoing work of community education through projects that expand their experience to incorporate institutional decision makers, politicians, family members, and community organizations dedicated to improving the criminal justice and educational systems. These think tanks and policy development groups lead to praxis, concrete engagement of the systems that impact and contribute to the violence, and social integration explored in the class setting. The ripple effect moves beyond the prison walls and even the collaboration necessary to run this program and expand it internationally are a product of the mutual and collaborative relationships formed through this Inside Out transformational pedagogy. The essays include historical analysis of the current prison industrial complex, the personal transformation that humanizes social service professionals, the community and political organizing of alumni and the different contexts in which this model has been successfully applied, as well as articles about research methodologies and variations and outgrowths of the original program. The appendices helpful, offering models of the activities and frameworks utilized by the program. These first hand reflections provide rich material for analysis and application useful for all educators. I was left wanting more detail about the setbacks and challenges, especially as the program was replicated and expanded to different contexts. Some strategies are suggested (for example, start the collaboration with people on the ground not necessarily administration [30]) that suggest lessons learned through hard experience and I can only imagine the number of obstacles overcome given the stringent limits set by this particular context. This text invites educators to reconsider or renew their commitment to personal and social transformation. It is an important resource for those seeking to strengthen and improve education everywhere from the inside out.

edicatopm“[I]f we can shift our way of thinking from isolated interests to collaborative goals and ultimately to collective impact, we can change the world,” writes Jason E. Lane in his introduction to Higher Education Reconsidered (6). Changing the world is an ambitious goal for a book of essays, but the authors and editor are convinced that the systemic economic and social inequality in our society can be addressed through systemic fixes to higher education attainment with practical tools that address the pathway from cradle to career (107). Read on their own, some of the essays seem to promote the idea that gathering and crunching data is a cornerstone of educational improvement. The book does not offer a direct critique of the present educational trend of data-driven assessment. However, the book may help teachers move beyond the rush to find quick fixes to education. The collective impact strategy it promotes is not easy or quick: bringing together a diverse group of leaders from various sectors to solve a common problem may be difficult and may involve finding unique strategies to address the problems at hand (12-13). The essay on change management by Scott Keller and Carolyn Aiken likewise moves beyond conventional wisdom and provides practical tips for successful organizational change (27-60). This collection of essays emerged from a conference at the State University of New York. In many ways, it reflects the context of a large public university system. At first blush, this seems rather different from the typical smaller private institutions where many religious and theological studies programs are housed. However, educators and administrators in religious and theological studies face many of the same challenges outlined in the book. They may particularly resonate with the need for systemic change to resolve issues of inequality. Religious and theological studies programs are often plagued by a lack of diversity among those who attain degrees, despite institutional goals that point in more inclusive directions. Adapting the insights of collective impact may be a helpful strategy for religious and theological education programs as they work toward identifying and promoting effective solutions to thorny educational problems in religious and theological studies. Undergraduate and graduate programs in religion and theology might work together across institutional boundaries to identify common educational strategies that contribute to student success. Faculty from various sub-disciplines of religion and theology might work together to identify ways to build students’ core knowledge. The book suffers slightly from the uneven quality and topical range of its essays, but that is nothing new for books that are the products of conferences. Readers may need to exercise some patience with examples and parlance drawn from business, healthcare, and large higher education systems. Altogether, it is a helpful book. I recommend it to educators and administrators looking for tools to lead change in religious and theological higher education.

The genesis of this book was a Learning and Teaching conference held at the Sydney College of Divinity that focused on issues and practices in theological education from the perspective of Australia and New Zealand. The aim of the book is to “generate further impetus in charting effective ways to make progress along the important journey of delivering relevant contemporary educational experiences for the learners of theology” (7). For the most part the book succeeds in doing this. It contains seven sections. Section 1, and in particular the essay “Where are We Going,” sets the stage well for the other essays and sections of the book. This essay argues that the philosophical starting point for theological education is student-centered learning and teaching. This pedagogical philosophy then answers the questions about what shall be taught (content of theological learning and teaching), how it will be taught (methods of learning and teaching), and how the curriculum is built. Section 2 gives a biblical road map, using the apostle Paul as a model of a theological educator, that centers on learning communities and their effects on the immediate context and implications for theological education today. Section 3 constitutes a strength of the book since it brings together the philosophical, curricular, and theological theories about learning and teaching into an integrative whole connected to formational assessment. The various essays are informed by the works of David Ford and Walter Brueggemann, integrative and transformative learning theories, and multiple intelligences, to name a few. The book transitions in Sections 4 and 5 to a more practical focus that brings theory and practice together from the medical and health science disciplines to enhance theological education, and the use of technology. The two essays in Section 4 look at lessons that theological education can learn from medical education; they challenge theological education to move from an emphasis on competencies to a focus on capabilities that adapt to contextual changes that in turn improve ministerial practice. The essays in Section 5 center on e-learning technologies and its impact on the learner from formational, instructional design, gamification, and embodiment perspectives. The last two sections continue to emphasize practice and give creative examples of innovative practices from theological practitioners around teaching and learning methodologies. These include problem-based learning, transformative pedagogy in the context of cross-cultural experiences and traditional courses, and workplace formation. The last two essays feature teaching and learning from a non-Western context. The editors laid out the direction of the book well in that it generally moves from a theological, philosophical, and pedagogical core to learning and teaching practices. However, in a book of this nature with multiple authors, there is an unevenness in the depths of the essays. That is, some essays give excellent theoretical depth and description, fresh analysis of data, creative accounts of practice that oftentimes challenges the theological status quo, or thoughtful theological and pedagogical integration, while other essays do not. Having said this, the book does present fresh thinking and offers innovative practices about the theological education enterprise and as a result urges continual and effective development. 

This helpful collection of seventeen essays addresses two important concerns within religious and theological studies: culture and online learning. Scholars of religion are giving increasing consideration to culture. (A search of Amazon for books on “religion and culture” yielded a hundred pages of “hits.” The first four books were simply entitled Religion and Culture.) Furthermore, more and more courses in religion and theology are offered online. Surprisingly, little research has been done in culture and online learning, and this book seeks to address this lack. Authors in this collection hail from Europe, North and South America, Asia, and Australia. (Unfortunately, none are from Africa.) The book appears as the third in a series, Online Learning and Distance Education. Editors Jung (from Japan) and Gunawardena (from Sri Lanka, teaching in the U.S.) write solely or collaboratively in eleven of the seven essays. The essays are grouped around eight themes: (1) learners, learning, and learner support, (2) non-native speakers, (3) facilitating learning, mentoring, and professional development, (4) learning design, identity, gender, and technology, (5) visual culture, (6) leadership, (7) quality, and (8) research. Many of the authors wrestle with a definition of culture. In the first essay, “Perspectives on Culture and Online Learning,” the editors write, “Culture impacts every facet of online learning, from course to interface design, to communication in a socio-cultural space, and to the negotiation of meaning and social construction of knowledge; thus a definition of culture that is flexible, dynamic, and negotiable is more appropriate to understand the online learning context” (1). Interesting insights are scattered through this collection. In “Online Identity and Interaction,” Gunawardena notes that students from Sri Lanka and Morocco “look to the online medium as a liberating environment that equalizes status differences” (35). In “Emerging Visual Culture in Online Learning Environments,” Ilju Rha (South Korea) urges online educators to integrate more visuals in their online courses. In “Accounting for Culture in Instructional Design,” Gunawardena, Casey Frechette (US), and Lumila Layne (Venezuela) introduce the Wisdom Communities instructional design model (WisCom), which “was developed to inform the design of collaborative online learning experiences” (57). (For more about WisCom, see https://prezi.com/1unppl6dh2a-/new-model-new-strategiesinstructional-design-for-buildingonline-wisdom-communities/.) In “Transformative Learning through Cultural Exchanges in Online Foreign Language Teaching,” Kerrin Ann Barrett (US) includes tips for instructors, such as “remember to breathe,” and tips for learners, such as “show your creative side in activities (asynchronous and synchronous)” (146). In “International Interpretations of Icons and Images Used in North American Academic Websites,” Eliot Knight (US), Gunawardena, Elena Barberà (Spain), and Cengiz Hakan Aydin (Turkey) write, “Many of the images and icons used in online environments depend on the meanings, concepts, metaphors, objects, and so on that are bound to the particular cultural context in which they were designed” (149). Just as neither religion nor culture is monolithic, neither is online learning. This stimulating collection from around the world will help online teachers to negotiate better the various cultural divides and thus offer our students better online learning experiences.

This book brings together faculty reflections on pedagogy and inter-professional collaboration from a broad range of disciplines within a single institution in Toronto: Ryerson University. While a single institution may appear to provide only a limited contextual perspective, the nature of the varied disciplines represented here provides a diverse set of resources, drawing from early childhood studies, nursing, disability studies, social work, sociology, city planning, and midwifery. Though the fields of theology and religion are not represented among the contributors, educators in theological and religious education will resonate with the need to better equip students for inter-professional engagement. Though all contributors are from the same institution, the commonality or coherence among chapters ends with the institutional affiliation of the authors. The editors note the book’s lack of coherence, and justify this by saying that the “frontiers” of community-services-related learning “are not neat, formulaic, or easy to navigate” (5). For this reason, reading this text cover-to-cover can be a disappointment, since the chapters are not of equal quality, nor do they create any obvious structure or overall argument. That said, there are gems in particular contributions for those interested in learning about teaching techniques and reflections that draw from critical pedagogies and integrative approaches, bringing the best of new theories in education. For instance, in “Drawing Close: Critical Nurturing as Pedagogical Practice,” authors May Friedman and Jennifer Poole bring together insights from Indigenous studies, Black feminist thought, maternal pedagogies, and mad studies to argue for a way of being in the classroom that promotes a nurturing relationship between student and teacher, challenging the Enlightenment and Western ideals of independence as a goal of education. These authors call for a suspension on neoliberal concerns for risk and lack of efficiency, instead arguing that an interdependence approach requires the risk of blurring the distinction between teachers and students (96). If a reader of this book were to choose one chapter to read from among the many contributions, this would be the chapter to focus on, and the bibliography provides additional resources to pursue. Other chapters included interesting suggestions and interventions in education, such as “Educating for Social Action among Future Health Care Professionals” which focused on a learner-centered model for course creation. This chapter includes appendices for how the authors Jacqui Gingras and Erin Rudolph were able to craft a course with considerable input from students regarding course themes, which assignments they would have to complete, and what grading rubrics would entail. Other chapters (3, 8) draw from narrative theory and describe the way students are taught to listen to the narratives of clients as well as to their own personal narratives. While this book’s chapters are not equally helpful, the insights available in a few choice chapters are worth the read.

As teachers in religious studies and theology departments, one of our principal pedagogical claims is that we teach students to think critically and creatively, but we are not always clear on what this means in practical terms. This readable book by Robert DiYanni helpfully gathers research and writing from a wide variety of disciplines to help teachers define and apply critical and creative thinking for themselves. The book’s organization makes sense as it leads the reader through concepts, practical concerns, and application. Brief “interchapters” unite the flow of the book around one master of critical and creative thinking, Leonardo da Vinci. Each chapter ends with a well-crafted list of writing prompts to help the reader – both teachers and students – to apply the chapter’s concepts. For example, chapter 4 focuses on strategies and applications of critical thinking, and so the end-of-chapter prompts call on the reader to analyze arguments, evaluate scenarios, and deploy specific critical thinking strategies. Chapter 5, which examines approaches to creative thinking, provides prompts that invite imagination, innovation, and inventive solutions to problems. Essentials of critical thinking such as asking questions, seeking clarification, gathering evidence, evaluation, and reflection are discussed at length with colorful examples from notable historical events and popular culture. For instance, one chapter features a collection of headlines and other snippets of news coverage of the murder of Kitty Genovese. DiYanni invites the reader to consider what sorts of inferences and judgments various news sources made in response to this famous case (71-74). Another section examines the methods that Sherlock Holmes used in his legendary detective work (109-112). DiYanni argues, however, that critical thinking is not sufficient by itself and can even be reductive and dangerous (xi) if it is not joined by robust creative thinking. He persuasively shows that creative thinking is a necessary adjunct to critical thinking and leads to innovation and whole-minded approaches to problems. DiYanni’s coverage of creative thinking likewise draws on a wealth of examples from creative people such as choreographer Twyla Tharp and checklist-innovator Atul Gawande. DiYanni’s book thoroughly covers critical and creative thinking, but it may not live up completely to its subtitle, A Brief Guide for Teachers. There is not much by way of specific advice to teachers on how to teach students to be more critical and creative thinkers. Rather, the book reads like a textbook for a class whose subject matter is creative thinking itself. As such, the exercises in the book would have to be adjusted for application to religious studies and theology courses. Another small critique is that DiYanni argues early in the book that cultural forms and social locations, including religion, are “blocks” to critical thinking (10). While we can agree that people’s contexts can limit and define their worldview, religion professors know that it is not particularly helpful to consider religion as a hamper to thoughtfulness. These criticisms aside, this book is a helpful addition to the literature on critical and creative thinking, and its focus on application – even if not explicitly linked to pedagogical advice – provides welcome tools to promote critical and creative thinking in ourselves and our students.

The first section of this book is devoted to working through the complex definition of what constitutes a “knowledge game,” and more specifically, what does not. Schrier’s book is a substantial literature review of the vast – and rapidly growing – field of games that contribute to knowledge production. “Knowledge games,” by her definition, are “the set of practices, contexts, designs, and relationships that emerge from and around those games with a goal or sub-goal of generating new knowledge about humanity, society, the universe, and any previously unknown phenomena” (26). In contrast to games such as “citizen science games,“ “crowd games,” “collective games,” “participatory games,” and “human games,” Schrier takes great care to delineate that she is exploring only those games which seek to produce knowledge, solve authentic, applicable problems, and/or “generate new ideas and possibilities for real world change” (25). A few of the games she examines include those she designates as “cooperative contribution games” (Happy Moths, Citizen Sort, Reverse the Odds), “analysis distribution games” (VerbCorner, Who Is the Most Famous?, IgnoreThat!, Apetopia), “algorithm construction games,” (The Restaurant Game, Foldit, EteRNA, The SUDAN Game, Which English?), and “adaptive-predictive games” (SchoolLife), although she notes this final category is not yet robust, being instead “the next frontier of knowledge games” (30-31). The second section of Schrier’s book tackles the challenging question of “why” knowledge games. That is, in what ways might knowledge games contribute to problem-solving? What kinds of motivation to play exist within these games, which are often produced very cheaply and without access to the million dollar production budgets of games in the entertainment world? Further, to what degree is social interaction nurtured or constricted by such games? Schrier acknowledges that these are complicated questions that require deeply contextual responses. She does not really offer answers, instead choosing to sketch out a brief summary of relevant research findings that point to principles related to motivation and games. The final section of this book turns towards “perspectives, potentials, and pitfalls” to be found in the midst of knowledge games. While Schrier draws on significant theorists and wider literatures here (for example, Lave and Wenger, Jenkins, Benkler, Gee) she only lightly engages issues of ethics, and leaves entirely untouched pragmatic questions of pedagogy. This book is not likely to be of much interest to people teaching in the fields of religion or theology, with the limited exceptions of those for whom shared knowledge creation in the midst of significant amounts of data are of pressing concern, or those for whom games are a specific focus. In that case Schrier’s appendices, where she lists categories of knowledge games along with examples, and where she enumerates a significant set of design principles, will prove useful. Aside from those small exceptions, this book is not likely to be pertinent to the readers of Teaching Theology and Religion.