Resources

This article outlines an ongoing method the author developed for seeking to enable predominantly White students in theological education (those training for authorized public ordained ministry) to engage with the central tenets of racial justice. The quest for racial justice has been an important part of the mission of the major church denominations in the United Kingdom over the past twenty years, as they have declared that "Racism is a sin." Ordained ministers are now charged with the task of seeking to lead church congregations into faithful, anti-racist forms of practice – namely, the quest for racial justice. This paper outlines the working method the author has developed in order to conscientize ministers in training for this significant task.

Two troublesome portraits of religious studies professors often exist in the minds of some students at any given time: the Guru, or wise spiritual teacher, and the Deceiver. These metaphors capture student perceptions of us that may be ill-informed and beyond our control. We will examine and compare how our own chosen metaphors for teaching – theological typologist and neutral enthusiast – respond creatively to the unchosen metaphors of guru or deceiver. We cannot avoid being cast as gurus/deceivers, but we can discern how our own metaphors for teaching engage "unchosen" student metaphors for us. This exercise can enhance our self-awareness about our own normative agendas in the classroom, and help to sharpen colleagues' conversations about our sometimes differing assumptions regarding the discipline and teaching of religious studies.

Teaching a required introductory Bible course to non-majors at a church-related college presents a number of pedagogical challenges. When considering how to teach such a course in the context of concerns common to the liberal arts, I find myself reflecting on authority. My thoughts on the teaching of this course in my own context are organized around authority understood as a developmental issue, an educational issue, and a religious issue. In each case, I seek to use my discipline and the primary and secondary materials of the course as occasions for the development of capacities that will contribute to the life of students as critical thinkers, creative problem-solvers, and responsible global citizens.

With the general practice of online teaching still in relative infancy, nuanced approaches for teaching target populations such as black students are especially scarce. This article submits a theoretical framework for approaching the activity of teaching black students online using a transformative, postmodern pedagogy that is sensitive to black learning styles. It also offers practical suggestions for course design and deployment in online religion courses. In the interest of providing an optimal learning experience for every student, all instructors are encouraged to consider the race and culture variable in their online teaching, whether their roster contains one black student or many.

Order and organization are valued in the classroom, and there is a prevailing understanding that chaos should be avoided. Yet chaos can also be potent space or a source from which new things spring forth. This article investigates biblical, scientific, and cultural understandings of chaos to discover how these contribute to a revelatory metaphor for teaching. It examines Catherine Keller’s engagement with chaos theory in creation theology for pedagogical implications. Using a framework suggested in the work of Mary Elizabeth Moore, the author interprets powers and practices of chaos teaching and provides examples of how the metaphor plays out in the teaching of religion and theology.

For Life Abundant, the fruit of sustained reflection among systematic theologians, practical theologians, and pastors, is an important new work that deserves attention. The volume provokes creative and critical thinking about practical theology. Its contributors conceptualize the field as a disciplined practice of imagination and skill residing at the confluence of Christian tradition and living ecclesial communities, and ask what such a construal of practical theology might mean for theological education. Given the significance of For Life Abundant, Teaching Theology and Religion asked three theological educators who are located in different regions, types of institutions and fields, to review and respond to it. Rebecca Slough describes the volume’s central questions and organization, and considers how it might contribute to the deliberations of a seminary faculty regarding a school’s curriculum. Martha Stortz shows how the process and structure of For Life Abundant are in themselves illustrative of the conceptualization of practical theology for which it argues. Kwok Pui-Lan notes the volumes strengths and goes on to probe its lacunae, particularly with regard to global, gender and multi-cultural considerations relevant to a robust construal of pastoral theology in our time. While the authors of these three reviews and responses to the volume did not interact as they wrote them, together they comprise a conversation that should be on-going. TTR invites further responses to the volume.

Educational theorist Richard Kiely highlights the central importance of “high intensity dissonance” in successful international service-learning. This essay applies Kiely’s model of dissonance and transformative learning to Intercordia, an international service-learning program offered at the University of St. Michael’s College and the University of Toronto, in partnership with the Non-Governmental Organization (NGO) Intercordia Canada. By placing its students in situations of significant vulnerability and weakness, the Intercordia program attempts to problematize familiar assumptions about the otherness of oppressed persons and thereby encourage an authentic sense of belonging across boundaries of difference. The results, as reported by participants in the program, are quite profound. At the same time, the program design invites critical questions about how, and to what extent, such transformative experiences of dissonance should be scripted for students as an expected and desired result of their international service.

This article explores a set of practices in the teaching of Talmud called “the pedagogy of slowing down.” Through the author’s analysis of her own teaching in an intensive Talmud class, “the pedagogy of slowing down” emerges as a pedagogical and cultural model in which the students learn to read more closely and to investigate the multiplicity of meanings inherent in the Talmudic text, thus bridging the gap between an ancient text and its contemporary students. This article describes the specific techniques in the pedagogy of slowing down, and the ways in which this teaching practice contributes both to students’ becoming more attentive readers and to the ongoing development of their religious voices.

The Human Timeline invites students to physically re-create biblical history. Each student holds a card that denotes an event randomly selected from the biblical timeline. They then arrange themselves chronologically to learn the correct flow of biblical history. Because of the movement involved and the arbitrary layout of the cards among their classmates, learners engage their spatial-kinesthetic intelligences through this activity. The exercise proves popular among students who identify themselves as "visual" learners, and ultimately serves the biblical studies classroom by reinforcing biblical history as a necessary framework for understanding the biblical text.