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Journal Issue.
Many scholarly visions of morality in higher education suggest that moral instruction should deal primarily with a person’s professional or political identity. In contrast, Glanzer and Ream argue that a more wholistic moral education takes place within a university committed to a tradition that can set forth a comprehensive ideal for the school and its students about human well-being. (From the Publisher)
A 1000 word essay in response to a Call for Papers: “What do you have your students do during a class session when you cannot be present?"
A 1000 word essay in response to a Call for Papers: “What do you have your students do during a class session when you cannot be present?"
One page Teaching Tactic: students reflect on their reading practices for class.
One page Teaching Tactic: students learn about Lutheranism by doing historical research of local congregations.
One page Teaching Tactic: students reflect on the writing rubric used to grade their writing, in an online or hybrid course.
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.
This essay explores intersections among Jesuit, Quaker, and feminist theologies and pedagogies of social justice education in order to propose and elaborate an innovative theoretical and theological framework for experiential learning in religious studies that prioritizes relationality, called erotic education. This essay then applies the relational rationale of erotic education to interpret the author's design of a service or community-based learning component in a course about contemporary U.S. Christian social justice movements, offered in both religiously-affiliated and religiously-inspired liberal arts colleges. The course case study not only chronicles the author's evolving pedagogical praxis as a feminist theologian teaching in Jesuit and Quaker institutions, but also is grounded in how the author's course embodies erotic education, that is, how specific objectives, learning practices, and assignments build and bolster relationships among students (in peer-to-peer small groups inside and outside the classroom) as well as among students and their community sites. In developing this framework and implementing it within this particular course, the author argues that erotic education emphasizes the naming and training of our existential desires for interpersonal relations in order to upbuild not only the individual but also the common good.