Resources
For generations, most seminary teaching of the Bible has focused on the historical-critical method. While this method has been the assumption in almost every seminary curriculum, the actual effects of this approach to Scripture have hardly been examined. From studying the biblical studies courses at ten different seminaries and divinity schools, Dale Martin learned what faculties were doing and what students were hearing. This book presents his discoveries, offering the best-ever inside look into the teaching of the Bible for ministry. Going beyond mere description, Martin argues for a new emphasis on interpreting Scripture within the context of church history and theology. Such a reading would be more theological, more integrated into the whole theological curriculum, and more theoretical (as it would focus on whats at stake in interpretation); however, Martin surprisingly argues, it would be more practical at the same time. (From the Publisher)
How to Talk About Hot topics on Campus fills a gap in the literature by providing a resource that shows how to construct and carry out difficult conversations from various vantage points in the academy. It offers a theory-to practice model of conversation for the entire college campus that will enable all constituencies to engage in productive and civil dialogue on the most difficult and controversial social, religious political and cultural topics. How to Talk About Hot Topic on Campus covers teaching highly controversial, potentially, provocative, subject matter as well as creating an institutional culture that welcomes and nourishes difficult conversations throughout campus life. The book speaks to faculty student affairs staff, administrators and students in all campus venues. (From the Publisher)
This book presents novel and interesting ways of teaching archaeological concepts and processes to college and university students. Seeking alternatives to the formal lecture format, the various contributions seek better ways of communicating the complexities of human behavior and of engaging students in active learning about the past. This collection of imaginative exercises designed by 20 master instructors on three continents includes role-playing, games, simulations, activities, and performance, all designed to teach archaeological ideas in interesting and engaging ways. Sponsored by the World Archaeological Congress. (From the Publisher)
In 'scriptural reasoning', Jews, Christians and Muslims study their scriptures in conversation with one another. This innovative practice brings core identities into deep engagements with one another by returning to the sacred texts that give rise to their differences and their family resemblances. 'Scriptural reasoning' enables these differences, and agreements, to be worked through in a collegial context. It has already begun to produce fresh approaches to one of the great issues of the 21st century: how can the Abrahamic faiths understand each other and live together in peace?In this book, twelve contributors distil their critical and constructive thinking on 'scriptural reasoning' after nearly a decade of study and discussion. Their reflections range from introductory accounts and guidelines for the practice to literary-critical discussions and interpretations of texts. Several chapters draw on contemporary philosophies, such as pragmatism, phenomenology, and idealism. A critical conclusion invites readers to reflect on the promise of 'scriptural reasoning'. (From the Publisher)
This classroom note describes the lessons I learned from the use of formal debates during the two semesters I taught "Paul and Early Christianity" to undergraduates at a liberal arts college in Ohio. The purpose of the course was primarily to give students the exegetical skills to understand Paul in his own context. The secondary purpose was to help students understand the role that exegetical differences play in different moral and theological uses of Paul. I found that the debates helped students understand the controversial nature of biblical exegesis, to read the course material carefully, to develop clear arguments, and to empathize with different points of view. The debates also entailed certain problems, some of which were hindrances that needed to be corrected. However, some apparent problems actually turned out to be teaching opportunities and even served as their own solutions. Appendices, including the course syllabus and debate questions and readings, can be found at: http://www.wabashcenter.wabash.edu/journal/article2.aspx?id=11362
The present article describes a modular approach to teaching Genesis 1–3 that values depth over breadth even in an introductory class. The module allows students to learn about the text and its original context by orienting discussion around contemporary issues of practical concern. Specifically, the creation-evolution debates provide an opportunity for students to learn about contemporary political, social, and legal implications of interpreting Genesis 1–3. The conflict of traditional and modern values emerges also in issues surrounding gender and autonomy in Genesis 2–3. This pedagogical approach challenges various student worldviews to promote discussion and greater intellectual sophistication. The correlation of the text with ongoing contemporary issues engages student interest and motivates learning. It also allows the class to explore both the ancient text and its interpretation in diverse communities. Finally, the module allows considerable flexibility for student and teacher interest and the needs of a given class.
The authors discuss the complexities and responsibilities of teaching about Daoism in contemporary North American colleges and universities. Expanding and revising the findings of Kirkland (1998), they argue that enough has changed in educational and cultural contexts to warrant new strategies for teaching about Daoism. Textbooks are now available that offer more accurate and responsible presentations of Daoist history, and this enables a richer appreciation of Daoist culture and religion, and its significance within broader areas of Chinese culture such as art, politics, and science. On the other hand, students have a far greater possibility of interacting outside the classroom with North Americans of Chinese and European background who claim affiliation to the Daoist tradition especially through techniques of moving meditation such as Qigong and internal alchemy. This situation poses challenges in the classroom concerning claims of authenticity, tradition, and representation. Rather than shying away from these contemporary North American cultural forms, the authors argue that the skilled teacher can use these interactions to facilitate a deeper inquiry into questions of authenticity and tradition. Moreover, the authors discuss the use of an interactive website designed specifically to assist in reflecting on these issues in the classroom.
“Learning to Read the Bible with Desire: Teaching the Eros of Exegesis in the Theological Classroom”
The article begins with two brief theoretical descriptions of a pedagogy of desire vis-à-vis the Christian Bible. The first of these is a poem; the second summarizes the conversation constituted by four quite different books: the Confessions by Augustine of Hippo, Freud & Philosophy by Paul Ricoeur, Pedagogy of the Oppressed by Paulo Freire, and The Ethnography of Reading edited by Jonathan Boyarin. There follows, then, a case in point: an account of my most recent effort to teach the eros of exegesis at Emmanuel College (Toronto), using the Song of Songs. This account includes discussion of the (pre)conception(s) of the (biblical) text that inform(s) this undertaking and of the practice of communal reading as a specific type of bodily activity and social experience. In conclusion, the question of evaluation is addressed. How does one learn to love – when, by, in, with, and under – reading the Bible?
The paper describes an orientation to teaching New Testament Studies at Vancouver School of Theology, a theologically liberal school in the context of Vancouver, Canada – paradoxically one of the most secular and multi-religious cities in the world. Guided by Denise Levertov's poem, "Overland to the Islands," it explores the promises and challenges of biblical study grounded in the material reality of the world, amidst older students who bear the marks of secularity, who are impatient with traditional orthodoxies, and who long more for life before the grave than after it. Adopting ideas from Roland Barthes, Paul Ricoeur, and Julia Kristeva, it explores teaching the Bible in a way that promotes the polyvalence, strangeness, and irreducibility of biblical texts, in order to move students away from exegetical and hermeneutical theories content with recovering authorial intent and reconstructing historical origins as the primary tasks of biblical study. The paper describes a model of teaching that celebrates the materiality of the New Testament together with its textual, social, theological, and historical complexity, as well as a tradition-constituted means of apprehending the world, and which treasures students as living texts who in the course of interpretation awaken ever-fresh meanings relevant to their own communal and personal identities.
Students from different cultural backgrounds respond in a variety of ways to my teaching of biblical studies. Some sermonize or plagiarize quite unselfconsciously in their written assignments, while others consistently hand in work late or are silent members of the class. As I struggled with what these behaviors were saying about my teaching, I came to realize that limited ability in spoken and written English was not the only barrier. Deeper issues were at stake here about the nature of cross-cultural communication, teaching, and learning. In this note I analyze the issues of faith, authority, and styles of teaching and learning which underlie the "clash of educational cultures" (Ballard and Clanchy 1997, viii) occurring in the cross-cultural classroom. Then I suggest a number of strategies that I have developed to build bridges of understanding between the various educational cultures, to encourage deeper participation and to develop critical thinking.