Curriculum Design and Assessment

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Seminaries across North America are continuing to expand their use of technology for theological education. This article explores eight issues surrounding the strategic planning process when it comes to technology. These have to do with the obstacles to fresh thinking, the current best practices in strategic planning processes, detailed discussions of the impact of various models of technology for theological education on faculty, Information Technology personnel, and students as well as the issues surrounding delivery system models and the issue of sustainability.

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Based on results from interviews with theological educators at forty-five seminaries in North America, the author begins by listing twenty-six concerns expressed about technology in theological education, particularly the concerns about electronically mediated distance education. These concerns are categorized loosely under three headings: Practical and Personal Concerns, Pedagogical and Educational Concerns, and Philosophical and Theological Concerns. More important than the list is the sociology of decision-making surrounding technology among theological educators. In the final section of the article entitled, "how concerns about technology function within institutions," the author discusses how it is that these concerns are allowed to function in very different ways across the spectrum of theological education today.

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In a brief essay originally presented as part of a panel discussion with Christian and Muslim teachers of Islam in the university setting, the author describes the distinctive characteristics of the Islamic Studies Program at Luther Seminary (St. Paul, Minnesota). While the program allows Islamic studies "majors" to earn a degree (M.A. or M.Th.) or certificate in the field, it also aims to be accessible to students in all degree and non-degree programs of the seminary. The author names three sets of issues that result from the determination, at one and the same time, to be faithful Christian theologians and to honor Muslims and their traditions: the hermeneutical issues arising when Christians attempt to read Muslims' sacred scripture; the challenges of developing a dialogical theology in relation to Islam; and questions about the character and practice of Christian witness in a world shared with Muslims, themselves called to da'wah.

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This article looks at policies of the British Government relating to teaching, the curriculum, and research and how they impact Theology and Religious Studies (TRS). It reflects on the use of Government funding to steer research outputs and to focus such activity on a small number of selected institutions. It further discusses Government attempts to define degree standards and "the boundaries and the internal geography" of the subject by producing "benchmarking guidelines" to which each department must adhere. The paper concludes with reflections on the fears of Government control of the curriculum. Underlying much of the discussion is a sense of the differences between Theology and Religious Studies in North America and Britain.

To emphasize the point that this paper expresses personal views based on my own experience I have used a more informal and personal style than is my custom in publications. It is relevant to outline the experience which has fashioned my views. Prior to moving to Liverpool I have held Chairs at Manchester in Comparative Religion, where I also served as Dean of the Faculty of Theology, and London University's School of Oriental and African Studies (SOAS) where I started the Department for the Study of Religion. I have served as President of the national body for the subject, the Association of University Departments of Theology and Religious Studies (AUDTRS) for three years; on the research panels of the two main bodies to which people in Theology and Religious Studies apply for research grants (the British Academy and the Arts and Humanities Research Board); on two national research assessment panels and co-chaired the Benchmarking Panel for Theology and Religious Studies (the work of the panels is outlined below). I was a member of a team funded by the Home Office to produce a report to inform Government policy on possible legislation on Religious Discrimination. The relevance of each of these will become clear in the course of the article.

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This essay explores the terrain of technology in theological education and offers a typology for how technology is used in seminary contexts. The author surveys 43 seminaries in North America to gain insight into the attitudes of faculty toward the use of technology in their teaching and for use in the preparation of ministers. Reflections on the typology in the concluding section offer fuel for subsequent work on the topic.

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To increase understanding of how Master of Divinity education actually functions and to respond to accreditors' emphasis on the outcomes of learning, this paper presents a research-based model that focuses on how M.Div. education transforms students. The students-in-seminary model is conceptually undergirded by life course theory. In the model, students attending seminary engage in a messy process in which they respond to competing demands of school, church, and family. The author compares the students-in-seminary model with the dominant message model for theological education articulated by Carroll et al. (1997) and argues that the students-in-seminary model more adequately describes the process of theological education. The author calls for further research to study how seminaries promote key messages to their students, the plasticity of students' sense of calling, the impact of church requirements on M.Div. students, and the complexity of life for multiple-role students.

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Over the last decade, the discipline of religious studies has promoted religious literacy as both an invaluable contribution to curriculum and an indispensable social good. While much has been written on the importance of the study of religion for the development of religious literacy, little attention has been given to the identification of the disciplinary skills and content knowledge (or what we refer to as religious studies competencies) a student develops through extended study of religion. In this essay, we present an example of how to integrate a religious studies competency‐based model into program design and implementation. We argue that the transition to a competency‐based religious studies program has two potential benefits. First, competency program design provides an opportunity to redesign and update religious studies programs in a more responsible manner that aligns with our students, institution, discipline, and profession. Second, competency program design facilitates the conditions where we can better avoid duplicating the much criticized world religions paradigm.

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How can we best address writing improvement for seminary students? This article describes the implementation of a Writing Assistance Program that teaches remedial skills in grammar structure and paper organization as well as mentors all students to develop their fullest writing potential. Four models of writing instruction are discussed and examples are given of the best use of each. The article concludes with lessons learned from the experience and tips for other seminaries.

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This essay explores and challenges the two primary ethical arguments for assessment, accountability, and professional responsibility, by demonstrating their strengths and exposing their weaknesses, which are rooted in their limited notions of community, contract, and guild respectively. In contrast, I argue for assessment on the basis of an ethic of covenantal obligation which incorporates both accountability and responsibility but grounds them on a broader view of community, a view of the teaching-learning environment as a covenant community replete with mutual obligations and responsibilities, one of which is assessment. While the notion of covenant community has deep roots in American society, its theological underpinnings make the ethic of assessment as covenant obligation most relevant to church-related institutions of higher education, the context in which I teach and learn. I conclude the paper by delineating some principles for ethical assessment practice which follow from a covenantal perspective.

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

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This article has three purposes. First, it makes the case for assessment as an educational practice that flows from the core concerns of a school, in this piece particularly seminaries and theological schools. Second, it describes practices that enable assessment to be a resource for achieving the quality everyone wants from an educational and formational program. Finally, it concludes with comments about building a "culture for assessment" so that it becomes a normative practice in how a school goes about the work of education and formation. This article will appear as a chapter in the forthcoming book Educating Leaders for Ministry, which is a collection of essays from the work of the 1996–2000 Keystone Conferences of Roman Catholic seminaries, funded by Lilly Endowment Inc.

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M.Div. programs sequence curriculum in order to cumulatively build competencies for wise, faithful, reflective, appropriate and effective ministerial practices. That is why the introductory preaching course typically is positioned somewhere near the middle of the program. The author of this article discovered that students who, in the semester immediately preceding the introductory preaching course, were apprenticed in the art of critical theological reflection on previously preached sermons entered the introductory course more eager, with more finely attuned expectation levels, and with anxiety levels that promoted rather than hampered learning.