Resources

Although the study of the Synoptic Problem has been the focus of scholarly attention for over two hundred years, the social learning theory known as Communities of Practice is a relatively recent phenomenon. This article describes a communities of practice approach to the study of the Synoptic Problem in an upper-division undergraduate course at a private, liberal arts college. Students with little or no prior knowledge of the Synoptic Problem were introduced to the salient issues of the Synoptic Problem as well as a theoretical framework in which to interpret them. Data were collected using a variety of mixed methods, including pre- and post-treatment tests, written survey questions, interviews, field notes, and focus group sessions. The results of this study suggest that a communities of practice approach can enhance students' knowledge of the Synoptic Problem and also foster an awareness of scholarly and personal presuppositions that influence the interpretation of the gospels.

This bibliography lists articles and books on teaching produced by workshop participants and grant recipients of the Wabash Center. It updates a similar list produced in 2007 and published in volume 10 number 3 of this journal.

There has been significant and growing interest in teaching religious studies, and specifically world religions, in a “global” context. Bringing globalization into the classroom as a specific theoretical and pedagogical tool, however, requires not just an awareness that religions exist in an ever-globalizing environment, but a willingness to engage with globalization as a cultural, spatial, and theoretical arena within which religions interact. This article is concerned with the ways that those of us interested in religion employ globalization in the classroom conceptually and pedagogically, and argues that “lived religion” provides a useful model for incorporating globalization into religious studies settings.

During my career, I have regularly taught a survey course on the history of Jews and Judaism in the Persian, Greek, and early Roman periods (ca. 520 BCE – 70 CE). Student performance in the course has long concerned and puzzled me. By the end of the course students demonstrated familiarity with the narratives and concepts we covered, but most did not really “think historically.” They had great difficulties using and applying the historical tools they learned to new situations and evidence. In 2006 and again in 2010 I overhauled the course not only to improve it, but also to figure out how my students learned history. Using a wiki exercise, I traced how students learned and then applied these insights the next time I taught the course. In this essay I report on what I learned.

Effective pedagogy in the capstone course or integrative seminar — a 1000 word response to a Call for Papers.

Effective pedagogy in the capstone course or integrative seminar — a 1000 word response to a Call for Papers.

Effective pedagogy in the capstone course or integrative seminar — a 1000 word response to a Call for Papers.

A five-year research project of seminary students from various cultural backgrounds revealed that the slight majority of contemporary seminary students studied are oral learners. Oral learners learn best and have their lives most transformed when professors utilize oral teaching and assessment methods. After explaining several preferences of oral learners, suggestions for effective teaching are provided in this article in order to improve both teaching and assessment of oral learners. Applications are provided for face-to-face and online learning contexts.

This article employs George Lakoff and Mark Johnson's work on metaphor (1980) to examine the current use of the term “learning outcomes” within higher education. It argues that “learning outcomes” is an ontological metaphor (education becomes focused on results that one can understand and measure) that resonates with contemporary academic capitalism. Yet because metaphors highlight some things and conceal others, thinking about teaching and disciplines using “learning outcomes” hides other dimensions of academic capitalism and obscures unquantifiable and highly complex aspects of education. Finally, the article explores ways in which an emphasis upon outcomes has consequences for the field of Religious Studies.

This essay explores new ways of engaging diversity in the production of knowledge in the classroom using coloniality as an analytical lens. After briefly engaging some of the recent literature on coloniality, focusing on the epistemic dimension, the author uses the example of teaching a course on religion, culture, and theology, where he employs this analysis, to develop a new pedagogical approach as a step towards an intercultural, de-colonial theological education.