Resources

Higher education occupies a difficult place in twenty-first-century American culture. Universities—the institutions that bear so much responsibility for the future health of our nation—are at odds with the very publics they are intended to serve. As Kathleen Fitzpatrick asserts, it is imperative that we re-center the mission of the university to rebuild that lost trust. In Generous Thinking, Fitzpatrick roots this crisis in the work of scholars. Critical thinking—the heart of what academics do—can today often negate, refuse, and reject new ideas. In an age characterized by rampant anti-intellectualism, Fitzpatrick charges the academy with thinking constructively rather than competitively, building new ideas rather than tearing old ones down. She urges us to rethink how we teach the humanities and to refocus our attention on the very human ends—the desire for community and connection—that the humanities can best serve. One key aspect of that transformation involves fostering an atmosphere of what Fitzpatrick dubs "generous thinking," a mode of engagement that emphasizes listening over speaking, community over individualism, and collaboration over competition. Fitzpatrick proposes ways that anyone who cares about the future of higher education can work to build better relationships between our colleges and universities and the public, thereby transforming the way our society functions. She encourages interested stakeholders to listen to and engage openly with one another's concerns by reading and exploring ideas together; by creating collective projects focused around common interests; and by ensuring that our institutions of higher education are structured to support and promote work toward the public good. Meditating on how and why we teach the humanities, Generous Thinking is an audacious book that privileges the ability to empathize and build rather than simply tear apart. (From the Publisher)

Many students struggle with the transition from high school to university life. This is especially true of first-generation college students, who are often unfamiliar with the norms and expectations of academia. College professors usually want to help, but many feel overwhelmed by the prospect of making extra time in their already hectic schedules to meet with these struggling students. 33 Simple Strategies for Faculty is a guidebook filled with practical solutions to this problem. It gives college faculty concrete exercises and tools they can use both inside and outside of the classroom to effectively bolster the academic success and wellbeing of their students. To devise these strategies, educational sociologist Lisa M. Nunn talked with a variety of first-year college students, learning what they find baffling and frustrating about their classes, as well as what they love about their professors’ teaching. Combining student perspectives with the latest research on bridging the academic achievement gap, she shows how professors can make a difference by spending as little as fifteen minutes a week helping their students acculturate to college life. Whether you are a new faculty member or a tenured professor, you are sure to find 33 Simple Strategies for Faculty to be an invaluable resource. (From the Publisher)

How do religious educators meaningfully engage adult learners? How do they invite adults to begin a learning journey and inspire them to stay on it? In an era of "spiritual but not religious," how can religious educators, and clergy in particular, respond to the yearnings of adults for connection, wholeness, and purpose? Open Minds, Devoted Hearts offers the examples of three outstanding congregational rabbis whose teaching answers that call to action. Through innovatively incorporating biographical portraits and educational scholarship the book provides a comprehensive exploration of how the themes of narrative, transformation, and spirituality bring adult religious educators and learners into a powerful interactive educational process. The portraits and accompanying analysis reveal how constructing personal meaning and building sacred community through study situates adult learning as a dynamic centerpiece of an energized congregational life. (From the Publisher)

As recently as 2012, massive open online courses (MOOCs) looked poised to revolutionize higher education, but in just a few years their flaws and problems have made them into a less relevant model. In More than a Moment, Steven D. Krause explores MOOCs and their continuing impact on distance learning in higher education, putting them in the context of technical innovations that have come before and those that will be part of the educational future. Krause writes about his own experiences as a participant in several MOOCs and the experiences of faculty who developed and taught MOOCs. Contrary to many early claims from educational entrepreneurs, they were never entirely “new,” and MOOCs and their aftermath are still at the heart of the tensions between nonprofit universities and for-profit entities, particularly online program management firms, in delivering distance education. While MOOCs are no longer a threat to education in the United States, they are part of the ongoing corporatization of education and remain part of conversations about experienced-based credit, corporate training, and open education. Presenting historical, student, teacher, and administrative perspectives, More than a Moment is a well-rounded treatment that will be of interest to academics and entrepreneurs interested in distance education, online pedagogy, online program management, and public-private partnerships in higher education. (From the Publisher)

A 2020 course by Steven Weitzman at the University of Pennsylvania asks "What is the value of studying religion in a higher education setting? How does one bridge between a critical approach to religion and the beliefs of one’s students? The course will broach these and other questions through readings and discussions meant to help you think through the challenges of teaching about religion to college students, and will give you opportunities to develop your own approach to them."

Teaching theology in the seminary is challenging. Many students, burning with zeal to do the “real work” of ordained ministry, pastoral care, often cannot immediately perceive theology’s role in that endeavor. Its utility for building community, performing diaconal service, celebrating liturgies, or providing spiritual formation is often not as apparent to them as it is to us. I have found that one way to defuse students’ skepticism toward theology is by early, direct, and repeated emphasis on the relationship between theological imagination and the embodied practice of faith. Once students catch a glimpse of how theological symbols function (thank you, Elizabeth Johnson!) and, conversely, how practices shape theological symbols, they more readily apprehend how preaching, teaching, and living good theology are essential to providing the pastoral care they expect seminary will train them to give. Last July, I participated in the Wabash Center’s Teaching with Digital Media workshop for the express purpose of developing more tools to help students connect the study of theology to the practice of ministry. As part of an exercise during the workshop, I reconceived a paper assignment at the end of the first term of a two-semester introduction to theology sequence I teach annually. I turned it into an outward-facing digital theology project. Having students dip their toes into doing a bit of public theology as the culminating task of a semester of study designed to demonstrate the link between conceptual and practical theologies seemed like it would further my pedagogical goals. The assignment I gave them was to imagine themselves the director of adult formation at a church and to create an original meme (a still image or a GIF) for the formation-program Facebook page of the church. The meme was to communicate the importance of preserving a robust concept of sin in Christian theology and practice. Students had to share the meme as broadly as possible and solicit feedback on it. They then needed to write a brief paper that would (1) explain, in conversation with the relevant course texts, the theological choices made in creating the meme, and (2) report and reflect on how the meme was received and what the student learned from this as a theologian. The results were remarkable. [caption id="" align="aligncenter" width="511"] Used courtesy of Nora Boerner, CDSP M.Div. student[/caption] Students created memes that were sometimes provocative, sometimes humorous, sometimes both. The richest and most sophisticated of them, not surprisingly, were produced by the students whose theological rationales were the most nuanced. What was gratifying about this was that they themselves realized this connection. They were able to grasp how easy it is to communicate theology sloppily and saw that providing a message consonant with the Good News requires a deep understanding of what that central communication is. If one is going to distill the Gospel into capsule form, such as a meme, with as little distortion as possible, solid theology is required. In cases in which viewers received a message different from the intent, students benefitted from a first-hand education in how easy it is to be misunderstood when concepts are not handled with sufficient care, and they could appreciate that this can have unintended negative effects on one’s audience and thus impair the pastoral relationship. [caption id="" align="aligncenter" width="451"] Used courtesy of Sunshine Dulnuan, CDSP MTS student[/caption] Some students were made anxious by the assignment because of lack of familiarity with meme culture or trepidation over engaging in public theological commentary. Confronting both of these anxieties is important for church leaders in training. Effective public communication in the visual and syntactical languages various publics use is crucial for those charged with mission, discipleship, and evangelism (the three foci of Church Divinity School of the Pacific’s program of formation). This may mean learning idioms quite different from one’s default mode of communication, and needing to translate theology well from one into the other. The anxiety this assignment provoked was, to my mind, the one commonly experienced when confronting a developmental challenge, and so it was, in the end, a productive anxiety. [caption id="" align="aligncenter" width="405"] Used courtesy of Joanna Benskin, CDSP M.Div. student[/caption] This media-based assignment contributed nicely to my overall pedagogical objectives. Students were required to produce and disseminate a micro-theology expressive of their developing theological imaginations. They communicated a formational message with a theological foundation they could articulate and justify. They were thus given an opportunity to enter intellectually and affectively (and also tentatively and gently) into the arena of public theological exchange and to grasp how challenging, indispensable, and even, yes, pastoral, the discipline of theology can—and, in the context of these students’ particular vocations, must—be.