Online Learning

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One page Teaching Tactic: teaching critical thinking skills by interpreting real-life ethical issues.

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One page Teaching Tactic: final projects for an online course.

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One page Teaching Tactic: student preparation of reading material to increase comprehension and engagement with each other and the topic.

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One page Teaching Tactic: encouraging more thoughtful engagement with online discussion boards.

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One page Teaching Tactic: prompting student discussion using word clouds.

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Is it possible to teach pastoral care online? McGarrah Sharp and Morris describe their process of transforming a residential on-campus pastoral care course into the first online offering of the course at their seminary. They begin by describing a series of pedagogical choices made with the intent of facilitating dynamic movement between peer-to-peer, small group, and whole class discussions throughout the semester. Before and during the course, anxieties arose at many levels of instruction for the professor, teaching assistant, and students. Anecdotes and examples from the online course show how the online course design and facilitation was able to name and respond to anxieties as part of integrating pastoral care course content and practice – a key learning goal for the course. The authors are persuaded that online pedagogy can help identify how anxieties create space for developing empathy as much, if not more than, a traditional on-campus format.

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Neither advocacy nor condemnation of distance learning, this essay offers observations and critical reflection on four years' longitudinal engagement with distance learning pedagogies for formation in higher theological education. Instead, readers are invited to curiosity, communal-institutional discernment, and intense ambivalence. Theological, pedagogical, contextual, and ethical concerns are examined, as well as potential opportunities for innovation amidst age-old practical theological challenges. A moral imperative emerges for those within and outside historic faith traditions, and some plausible impacts on educational and communal life are explored, especially faculty grief.

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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.

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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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In addition to the pragmatic concerns that often drive the use of technology in theological education, there is a need to develop theological justification and direction for online education. Several Roman Catholic Church documents propose the "divine pedagogy," the manner in which God teaches the human race, as a model for catechesis or religious education. This can provide a rich resource for developing a theological pedagogy for online education. This is especially relevant to the justification for online education, because critics sometimes refer to the incarnational character of the divine pedagogy to argue against the disembodied nature of virtual education. This article addresses such criticisms and more constructively, relates several aspects of the divine pedagogy such as adaptation, community, and participation to teaching and learning in the online environment. (This paper was presented at Theology and Pedagogy in Cyberspace II conference in Evanston, Ill. on April 17, 2004.)

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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 this edited transcript of a panel at the Society of Biblical Literature (November 23, 2009, Boston, Massachusetts), five Bible scholars give brief presentations on various challenges and opportunities encountered when teaching academic biblical studies courses online in both undergraduate and theological education contexts. Each presentation is followed by questions from the audience and discussion. Topics include: a typology of different approaches to online teaching, advantages and disadvantages of online compared to face-to-face classrooms (for both students and faculty), opportunities for imaginative exercises online, the advantages of online threaded discussions, and the joys and pitfalls of bringing your course into an online environment for the first time.

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Many early efforts at teaching preaching online incurred disastrous losses in quality. Revamped versions now claim to meet, and in some areas even exceed, classroom learning effectiveness, with potentially significant gains for students from non‐dominant cultures. Students preach in local ethnic and denominational contexts, so a wider range of sermon styles can flourish in indigenous soil. Students hear immediate feedback from their community, and from their online peers and professor. Online discussion formats level the playing field for non‐native speakers. By remaining embedded in their denominational and ethnic environments, student's cultural differences may be simultaneously affirmed and critiqued. This article describes capacities which predict success among preaching students, and how culture may influence the manifestation of these capacities. It details best practices and continuing challenges for professors making the transition to online preaching courses, as they seek to build culturally sustaining learning environments in which diverse students may flourish.

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Digital technology offers a host of opportunities and challenges for theological education. In this essay the author considers possible futures for theological education through creative uses of technology. The first half of the essay identifies five areas in which theological educators have had to gain technology skills in the last several years: 1. Individual facility with a personal computer; 2. Functioning capably in a connected world; 3. Information literacy for research and ministry; 4. Technology for face-to-face instruction; and 5. Technology for asynchronous teaching and learning. The second half of the essay identifies the forces that will likely drive technology learning for theological educators in the coming few years: 1. The pressure to meet student expectations; 2. The pressure to enrich the classroom experience by engaging the visual learner; 3. The pressure to enhance the traditional course through richer pedagogical strategies available with technology; and 4. The pressure to offer distance programs.

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One page Teaching Tactic: scaffolded short, "in character" writing assignments in an online course, to foster critical reflection on different sides of an argument.

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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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While electronic learning is transforming the face of higher education today, some in the theological community question whether it is appropriate for the specific goals of graduate level theological formation for ministry. Drawing on the work of one theological faculty, this article answers yes. The author describes the school's hybrid model of distance education pedagogy. He discusses the underlying teaching and learning principles that guided the faculty in their development of this model, and, in particular, the pedagogical ideal of the learning cohort as a "wisdom community." Web-based instruction can be effectively designed to nurture wisdom communities for integrative learning. The author describes the "pedagogy of the online wisdom community" from his experience of Web-based distance education teaching. The growing demand for ministry formation programs, particularly in mission areas, underlines the urgent need for continued study of the role of technology in theological pedagogy.

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One page Teaching Tactic: providing a series of web pages for students to visit and respond to in online posts.

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Theological education has traditionally required students to come together in real (and often residential) communities and to learn in classroom settings with face–to–face teaching. Until recently, this model alone has been thought to provide the opportunity for the development of personal knowledge and the formation of character necessary for those engaged in professional ministry. This paper outlines a research project on the use of the Web in theological education, using an introductory course in biblical studies, offered for the first time this year in an online environment through the University of Exeter. The course is designed to enable the creation of a virtual community where personal theological formation is fostered. This paper describes the design of the course, analyzing the complex competencies required in terms of goals and outcomes, and identifying issues for further research. It provides some preliminary results, with an eye to making recommendations for future curriculum development.

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Four faculty discuss how their institution's launching of a program to implement instructional technology across the campus influenced their teaching and broadened their understanding of student learning. Examples of their first attempts at online projects for classes in homiletics and ecclesiology are described.

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Programs of theological education in Christian traditions are exploring "distanced learning" as one way to address certain challenges to their educational excellence. A major strand in a twenty-year old discussion of the nature and purpose of theological education has urged that analysis of theological schooling's failures and assessment of proposed remedies ought to be framed explicitly in theological terms as part of an ongoing inquiry into what makes theological education properly theological. This essay tries to show how following that advice can make a practical difference in assessing the merits of distanced learning. It does so by raising questions about the theological-anthropological assumptions, respectively, of theological education and of distanced learning.

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The questions raised by the integration of digital technologies into theology and pedagogy are broader than simple questions of how to use a particular tool. Instead, this integration raises cultural questions that require cultural interventions in response. Shweder's notion of "thinking through others" provides an evocative framework for envisioning more complex pedagogical responses. This essay is based on a presentation delivered to the first annual conference on Theology and Pedagogy in Cyberspace, held in Evanston, Illinois on 19–20 April 2001.

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The challenge of learning to teach online leads a junior faculty person to achieve greater levels of teaching satisfaction and proficiency overall. For this professor transitioning an on-campus pastoral liturgy course to an online environment brings about serendipitous discoveries that allow him to do more than survive as a frustrated teacher. The transition creates a revolution in one professor's whole approach to teaching.

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Online technologies, recently embraced by seminaries to respond to changing student needs and demographics, compel practitioners to ask questions about the content, methods, and desired outcomes of teaching/learning experiences. Indeed, as Delamarter and Brunner have pointed out in this journal (2005), many seminaries have turned to these strategies only to find that the issues are not technological; rather, they are pedagogical. This article discusses the insights generated by one such teaching experiment, a hybrid course on religious education for social justice. Through this educational experiment, the professor and students discovered that the format of the hybrid course proved to be an effective means by which to promote the praxis of social justice as well as develop some of the skills essential for effective ministry and education. The article begins with the rationale of the course design and content and continues with the perspectives of the students and instructor in reflection on the experiment. It concludes with some preliminary insights into the potential usefulness of hybrid learning for both peace and justice education as well as its value in the overall formation of educators and ministers.

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Reformed Theological Seminary's Virtual Campus has successfully taught the biblical languages online since 1999. This article describes the theoretical principles that underlie the design and asynchronous delivery of online Greek and Hebrew to part-time adult distance students. The structure and administration of the courses is discussed, as well as how the students interact with their instructor and with the material. The fields of Adult Education, Learner Autonomy, and Distance Education suggest that online students must learn differently than traditional in-class students by being more responsible for their learning. Research also suggests that online instructors must teach differently, assuming a role more like a learning coach. Finally, the literature suggests that institutions must interact with distance students differently than traditional in-class students. The article concludes with a definition of "success" in these courses and description of the time commitment expected of faculty in these courses.

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The exploration described is rooted in the projects of five participants in the 2004/05 Wabash Workshop for Pre-Tenure Theological Faculty (led by Toni Craven and assisted by Daisy Machado and Steve Delamarter). All the projects related technology and pedagogy. Javier Alanís (Lutheran Seminary Program in the Southwest) wanted to use images to help his students engage various concepts of the Trinity, being sensitive all the while to an educational context marked by all kinds of diversity. Russell Haitch (Bethany Theological Seminary) was brought into the world of online teaching and found himself trying to assess its potential from the standpoints of scripture, reason, experience, and a trinitarian theological-anthropology. Mark Vitalis Hoffman (Lutheran Theological Seminary at Gettysburg) wanted to help his students experience a fresh encounter with Jesus' parables and ended up in the esoteric field of video gaming theory (ludology) for help in conceiving an environment and process interactive enough to do justice to all of the possibilities. Arun Jones (Austin Seminary) wondered how he might use historical images of mission work in India to help his students experience some of the issues surrounding intercultural ministry. Brent A. Strawn (Candler School of Theology, Emory University) had some vexing and complex concepts relating to Old Testament introduction (the nature of the interactions between biblical narratives and ancient Near Eastern texts) that required new points of access in order to be able to capture the understanding and imagination of contemporary students in his setting. Over the course of the year together (one week in June 2004, a weekend in January 2005, and a week in June 2005), participants worked on their project as all of us in the workshop explored issues of teaching and learning.

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This article discusses ways in which modern online information technologies may be used to enhance students' understanding of Chinese religions and religious texts. This discussion is predicated upon a model of linguistic communication that places significant weight on the structures and "sedimented presuppositions" of language in determining the meanings of discourse. Assignments are presented that use online technologies to give even beginning students insight into the presuppositions of Chinese religious discourse, while also allowing them to explore, kinesthetically, one of Confucianism's central practices, the reading and writing of Chinese characters. Appendices providing additional materials related to the course are available online: https://www.wabashcenter.wabash.edu/journal/article2.aspx?id=14153.

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With advances in information technology, the velocity of information production on the global level has expanded as well. This acceleration has led to the delegitimizing of knowledge, the equating of information with knowledge, and the giving of predominance to information rather than knowledge. This advance has created epistemological challenges for the process of religious education. At the same time, the growth of the internet has created a "rhizomatic space" possessing new methodological characteristics that create problems for religious education. Information technology generates a "hypertextual learning space," which weakens the place of traditional texts in the learning process, particularly in a traditional religious education process. This hypertextual development is especially problematic for religious education in conservative or fundamentalist traditions. This article analyzes the epistemological, methodological, and contextual problems and challenges posed by information technology for traditional religious education processes.

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Information technology is bringing change to theological education. Computer-mediated instruction has been employed for teaching basic factual materials and for providing study resources. Information technology has been helpful as an instructional aid using the drill and practice format, but how can it promote learning in more complex areas of knowledge acquisition such as analysis, synthesis, and creative judgment? Gordon-Conwell Theological Seminary in Charlotte, N.C. developed an online course to teach Hebrew exegesis. A theory-driven pedagogy was employed that used a Web-based instructional design to promote asynchronous learning, collaborative projects, and peer review. This article presents the rationale and design for the class, a narrative of the class experience, and an evaluation of results. Outcomes of the class experience and suggestions for application of technology to other subject areas are included.

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One page Teaching Tactic: students reflect on the writing rubric used to grade their writing, in an online or hybrid course.

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This Forum emerges from a session initiated by the Professional Development Committee at the 2017 conference of the Society of Biblical Literature in Boston. A panel of five Bible scholars, from both theological education and undergraduate contexts, provide brief descriptions and analyses of a specific course they have taught online. They describe creative assignments such as role play, online field trips, evaluating web sites, and staged debates. They analyze the opportunities for developing undergraduates' critical thinking skills as well as seminarians' formation for ministry. A comparison of online and face‐to‐face teaching contexts reveals shifts in our understanding of how learning happens and our own identities as teachers. The Forum concludes with questions from the floor, which turn the conversation toward institutional support for pedagogical and technological hurdles.

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One-page Teaching Tactic describing break out groups that integrate online-distance students with face-to-face students in the classroom.

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One page Teaching Tactic: student activities in the initial face-to-face gathering help establish community in an online course.

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Whatever will happen in the way of the confluence of pedagogy and technology, it will not so much perpetuate past models in more efficient ways as it will reflect a stronger element of (for example) the unanticipated success of Napster. The author suggests a fivefold interpretation of Napster's implications as a guideline of what cybermedia do well, and how theological educators can use cybermedia to enrich their classroom teaching by distinguishing online from in-class education. Cybermedia serve best when they do not duplicate or usurp functions best accomplished in person, and personal interaction thrives when not burdened with information-transmission that might as well take place online.

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Face-to-face, hybrid, and online courses are part of the panoply of course options available to students and teachers in the twenty-first century. This essay tackles the promise of hybrid courses for enhancing student learning in seminary contexts. The author contends that the introduction of hybrid instruction prompts faculty to revisit questions about pedagogy and improves student learning.

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One factor contributing to success in online education is the creation of a safe and vibrant virtual community and sustained, lively engagement with that community of learners. In order to create and engage such a community instructors must pay special attention to the relationship between technology and pedagogy, specifically in terms of issues such as course design, social presence, specially tailored assignments, learner expectations, and objectives, and facilitation of sustained engagement with the course material, fellow learners, and the instructor. Several strategies for accomplishing this goal are presented here based on the author's experiences teaching second-career students in hybrid introductory theology courses at a mainline denominational seminary.

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These brief essays by Mary Hess, Eugene Gallagher, and Katherine Turpin are solicited responses from three different contexts to the provocative book by Douglas Thomas and John Seely Brown, The New Culture of Learning (2011). Mary Hess writes from a seminary context, providing a critical summary of the authors' major concepts and their ramifications, positive and negative, for theological education and the church. Eugene Gallagher writes from a liberal arts setting, identifying characteristics of the face-to-face classroom that would go missing in a careless adoption of online learning environments. Finally, Katherine Turpin reports from the classroom, chronicling her experience in a course she redesigned for a graduate theological setting to employ some of the authors' pedagogical principles and strategies. Together, these responses offer critical appreciation and constructive critique of the work Thomas and Seely Brown have done – and point the conversation forward.

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This Forum explores what the Association of Theological Schools (ATS) has been learning about formation in online contexts through the Educational Models and Practices project. Deborah Gin's opening essay briefly enumerates operating assumptions, several widespread misconceptions, and emerging recommended practices. G. Brooke Lester proposes a definition of formation as transformation towards community, which is grounded in constructivist learning theory. He then reflects on the possibilities for this kind of community through online learning environments. Barbara Blodgett's contribution draws on “transactional distance theory” to analyze how a variety of pedagogical techniques (both online and face to face) can work to either exacerbate or minimize the distance between learners, which is an important contributor to formation and community. The Forum originated as panel presentations at the November 2017 Society of Biblical Literature and American Academy of Religion conferences.

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Asynchronous online instruction has become increasingly popular in the field of religious studies. However, despite voluminous research on online learning in general and numerous articles on online theological instruction, there has been little discussion of how to effectively design and deliver online undergraduate courses in religious studies. Drawing on recent research, experiences teaching and learning online, and interviews with colleagues, this paper discusses key principles of effective online instruction. It recommends instructors focus on humanizing their course website, “chunking” their course content, making their approach to the study of religion clear, structuring and monitoring online discussions, prioritizing prompt and constructive feedback, and making course material relevant to learners.

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This research article explores the active use of cognitive-developmental or mediated cognitive learning strategies in undergraduate online courses. Examples and applications are drawn from two online sessions integrating online interaction, essay and discussion assignments, as well as a variety of multimedia components conducted during the spring of 2008. While focus on the interaction among students remains an important aspect of the online discussion environment, particular attention is given to the interaction between the student and the instructor. This paper argues that while online learning environments are ultimately student-controlled, they should be teacher-centered. The findings of this research suggest that students are more directly influenced by an instructor’s intentional effort to mediate the learning process than by the course objectives, material, or subject matter. Successful use of online technologies requires deliberate action on the part of the instructor to integrate various mediated cognitive learning strategies: (a) student participation and response is significantly increased, and (b) student motivation and morale is dramatically influenced.

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Theological schools are increasingly exploring online distance education as a mode of course delivery. Yet while online course delivery has the potential for effective, deep learning it can also have a number of pitfalls. This article introduces online distance education and examines in detail the pedagogical possibilities for online learning by providing a number of examples drawn from online courses. While championing the use of online course delivery for theological schools, it also sounds a note of caution by advocating that the use of technology should be driven by sound pedagogical principles. Putting pedagogy before technology will insure quality education no matter what the content or mode of delivery.

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A discussion about how instructors can host a hospitable online learning environment can address one of the fundamental philosophical and theological concerns frequently expressed about online learning – the loss of face-to-face interaction and, with it, the loss of community building (cf. Delamarter 2005, 138). This perceived link between physical presence and community creation, sometimes articulated, frequently assumed, often stands in the way of instructors, administrators, and even institutions fully embracing online learning. This article will argue that when one gives due attention to hospitality, the potential for building online community is greatly enhanced, and with it comes a more effective pedagogical strategy for deep learning. It will conclude with some general recommendations for employing hospitality for building online learning communities.

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This essay distills pedagogical principles that have emerged through a dozen years of experience teaching a seminary introductory Old Testament course online. The rich interactions and social cues that professors rely on to monitor student learning in face‐to‐face classrooms are replaced by a carefully choreographed pattern of student learning activities and peer‐to‐peer discussion prompts through which the professor “engineers” student learning. A careful description and analysis of the pedagogical intentions and choices embedded in the design of an online course reveals a sociology of online learning and the author's implicit theory of how learning happens.