Resources

"Ancient Christianity, Ancient Cities – and Cyberspace?" was a teaching experiment combining the study of theology, religion, history, and new computer technologies. The course included both a regular class meeting and a concurrent digital media lab. All student assignments were digital. Students came in with a wide variety of technical knowledge and backgrounds in classical and religious studies. In addition to learning about the history and theology of early Christianity, students became critical learners of technology within the ideal of a liberal arts education.

PowerPoint can be a genuine aid to theological education by providing a medium for employing visual art in the classroom. But PowerPoint does not and should not replace the ordinary stuff of teaching and learning theology: reading, lecturing, discussing texts, and writing papers. Like any other tool, its pedagogical benefit depends on discerning use. Particular care must be used to blunt PowerPoint's tendency to produce a disembodied, decontextualized learning environment. Using PowerPoint to incorporate art into theology classes is not merely a strategy for making verbal points more powerfully. Art can sometimes go where theological words cannot.

The creation and implementation of a Christian theological seminary course, "The Education of Christian Pilgrims," in which the purpose was to prepare students to teach members of a church to be and become a consciously "pilgrim Church." This article describes the genesis of the course, creating a syllabus, the actual pilgrimage undertaken by students and professor, and suggested modifications.

How should we teach religious history? What is the impact of our methodology on what, and on how, our students learn? Is there a methodology that cultivates an awareness of the multiculturalism and the need for deeper social interaction that characterizes many of our classrooms? This essay proposes and briefly explores the potential value of empathetic engagement as a pedagogical tool in response to these concerns. A specific application of empathetic engagement is made to teaching and learning about the history of American Catholicism.

This note presents a method for teaching students to analyze and interpret images in the religious studies classroom. The technique uses two separate exercises: first analyzing images as works of art and then as conveyors of discipline-specific information. Drawing on the work of Edmund Feldman, our technique grounds interpretation in a methodical description of the basic components and characteristics of images. By helping students to conceptualize the formal qualities of an image as a first exercise, this technique allows them to more confidently address the challenging task of relating aspects of a given image with key concepts of religious studies. This simple first step toward interpreting religious images can help students profit more from texts, videos, lectures, field trips, and further studies in the field.

Internships and other experiential education courses in Religious Studies departments particularly benefit from careful pedagogical preparation. In addition to the usual components of conceptual content and skills, these courses require knowledge about and understanding of human communication and interaction and organizational function. To be successfully collaborative in the classroom and with Community Partners for learning and service, students and teachers need tools for participant observation, integration of data and response, and reflection. This article proposes and discusses using 10 strategies of ethnography as a pedagogical frame. Developed in an internship class, these ten tools are demonstrated through teacher discussion and reflection and students' written work. Specific connections to the field of Religious Studies are highlighted. The article is written in the hopes of stimulating additional conversations on how experiential learning and teaching, specifically the use of ethnography, can be effectively and appropriately used in Religious Studies courses.

This essay describes an introductory class exercise to help prepare students to critically examine both religious beliefs and scientific findings. Using a published pedagogical exercise originally designed to teach Popperian falsificationism and modified to encompass a variety of schools of thought about hypothesis testing, the paper explores how groups of students utilized assigned philosophical approaches such as neojustificationism, falsificationism, or conventionalism. A description of the exercise and some of the learning outcomes are included.

Many faculty members reach for powerful clips or entire films to give background information to a topic or to provoke discussion. We do this because we have a sense that such materials engage students in a way that more theoretical texts, speculative discussions, or even case studies do not. In the field of ethics, however, one meets resistance to employing narratives that are too engaging. The wary ethicist doubts that a medium that manipulates the viewer, engages the emotions, and elicits a personal connection to the characters is the best resource for ethical reflection. This paper argues that film, like other narrative forms, is indeed an appropriate medium for teaching ethics and suggests methods for doing so effectively.

This essay chronicles the academic odyssey of a young professor who sets out to revise the department's Introduction to Religion course only to realize that she must first clarify her vocational commitments before she can create a teachable course. She is convinced through working with many students who express disdain or even hostility toward the subject matter that she wants to model a relationship to the subject matter that says religion matters, but is uncertain how to do this. After an autobiographical foray into her academic upbringing in active learning, the author articulates four values to model in her teaching: personal relevance, academic responsibility, ethics, and community. The author then engages current scholarship in active learning, and narrates the process of translating those four values into concrete course goals and particular assignments. The essay concludes with an assessment of teaching the revised course.

The paper explores the impact of the change in populations, the impact of electronic communication, and the multiplicity of methodological approaches on the ethos and practices of biblical studies. It proposes a rhetorical emancipatory educational paradigm and explores its possibilities for the professional education of biblical scholars on the doctoral level. Since both college and seminary teachers are shaped in and through their doctoral studies, it is necessary to focus on doctoral education in order to address the growing recognition that the discipline of biblical studies in its present form needs to cultivate transformative intellectuals who are not only at home in the academy but also can critically intervene in the public discourses and uses of the Bible in religious communities, democratic publics, or global inter-religious relations.