Pub Date : 2021-05-26DOI: 10.1177/20569971211019265
J. Greenman
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Pub Date : 2021-05-25DOI: 10.1177/20569971211019268
Brant Himes
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Pub Date : 2021-05-20DOI: 10.1177/20569971211015607
Pauline J. Brandes
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Pub Date : 2021-05-12DOI: 10.1177/20569971211016366
Karen A. Wrobbel
This volume’s title accurately announces that it contains “tales of challenges and opportunities,” though the title under-promises what the book delivers. The 20 stories contained in Prep Talks: Tales of Challenges & Opportunities in Christian Education prompt the reader to wrestle with questions, challenges, and themes that are “increasingly common” (p. 12) in Christian education today. The book’s design, which includes questions for reflection and discussion following each chapter, is well suited for either individual or group consideration of the issues. The chapter, “A Tale of a Great Teacher and a Grade Awakening” was particularly powerful and timely. Current thinking about grading has alerted educators to the limitations of averaging a student’s grades over time, because averaging early work with later work may not reflect the student’s performance at the point of the final or milestone evaluation. This chapter illustrates that dilemma with a realistic and helpful narrative about Michaela and Michelle. Michaela is a particularly good student who does not need to put in much effort to demonstrate mastery and earns a “solid Aþ” in the fictitious story (p. 78). Michelle, however, is the “hardest working and most focused student who had ever gone through this class . . . [She] demonstrated the greatest level of mastery in the course. Yet she finished the class with a Bþ because of those early grades” (p. 78). Bernard Bull, the author of this chapter, does not tell the reader the “right answer” and instead focuses on chronicling the teacher’s journey as she reflects on Michaela and Michelle’s growth, learning, and grades. Another story that I found particularly thought-provoking and challenging was Michael Uden’s “Making a Call When the Lines Are Crossed.” In this story, a young teacher wrestles with an apparent bullying situation in her classroom between David, the son of a single-parent family with a deeply involved mother, and Josiah, the son of a board of education member. Political issues emerge because Josiah seems to be the bully, but the principal does not support the teacher because of Josiah’s parents’ role in the school community. Unfortunately, in real life, tales like this one do not always have the positive outcome of the book’s fictitious tale. International Journal of Christianity & Education
这本书的标题准确地表明，它包含了“挑战和机遇的故事”，尽管标题没有充分承诺这本书所要传达的内容。《预备讲座:基督教教育中的挑战与机遇》中包含的20个故事促使读者与当今基督教教育中“越来越普遍”的问题、挑战和主题作斗争(第12页)。这本书的设计，其中包括问题的反思和讨论后，每一章，是非常适合个人或团体考虑的问题。“一位伟大的老师和一个年级觉醒的故事”这一章特别有力和及时。目前对评分的思考让教育工作者意识到，将学生的成绩随时间推移平均化的局限性，因为将早期作业与后期作业平均化可能无法反映学生在期末或里程碑式评估时的表现。本章用一个关于米凯拉和米歇尔的现实而有益的叙述说明了这种困境。米凯拉是一个特别优秀的学生，她不需要付出太多努力来展示自己的精通程度，并在虚构的故事中获得了“坚实的a +”(第78页)。然而，米歇尔是“上过这门课的最努力、最专注的学生……”(她)在这门课上表现出了最高水平的精通。然而，由于这些早期的成绩，她以一个b +结束了这门课”(第78页)。本章的作者Bernard Bull并没有告诉读者“正确答案”，而是专注于记录老师的旅程，她反思了Michaela和Michelle的成长、学习和成绩。另一个我觉得特别发人深省和具有挑战性的故事是迈克尔·乌登(Michael Uden)的《越界时打电话》(Making a Call When the Lines Are Crossed)。在这个故事中，一位年轻的老师在教室里与明显的欺凌情况作斗争，大卫是一个单亲家庭的儿子，有一个深深参与其中的母亲，约西亚是教育委员会成员的儿子。政治问题出现了，因为乔赛亚似乎是恶霸，但校长不支持老师，因为乔赛亚的父母在学校社区的角色。不幸的是，在现实生活中，像这样的故事并不总是有书中虚构故事的积极结果。国际基督教与教育杂志
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Pub Date : 2021-05-09DOI: 10.1177/20569971211015891
Rachel B. Griffis
More than two decades after Mark A Noll’s The Scandal of the Evangelical Mind (Eerdmans, 1994), Todd C Ream, Jerry Pattengale, and Christopher J Devers offer an edited collection that strives to “assess the state of the evangelical mind, identify its unique contributions, and chart a way forward” (p. 13). The book includes a foreword by Richard J Mouw, an introduction by the editors, six chapters, and a conclusion. In the introduction, the editors refer to Noll’s landmark study as the catalyst for “an intellectual renaissance” (p. 1), which resulted in numerous projects and publications that advanced intellectual work in evangelical communities. Briefly following a description of the ensuing “intellectual renaissance” that Noll provoked, the editors then detail the attenuation of his book’s influence, which they connect to economic and cultural realities in the United States, such as the recession of 2008, the divisive presidential election of 2016, and the publication of works such as Mark Labberton’s Still Evangelical? Ten Insiders Reconsider Political, Social, and Theological Meaning (InterVarsity Press, 2018). In chapter 1, Noll himself expands upon the “intellectual renaissance” mentioned in the introduction, charting the rise and fall of publications and communities such as Books & Culture, Reformed Journal, the Institute for the Study of American Evangelicals, and the Pew Evangelical Scholars Program. He concludes that Evangelicals are increasingly attending to their intellectual development but that they are becoming less distinct from other Christians, such as mainline Protestants or Catholics, which has resulted in the depletion of a specifically evangelical mind. Chapter 2, written by Jo Anne Lyon, examines 18th-century Evangelicalism alongside the 21st-century church and encourages readers to recommit to practicing the virtues of love, justice, and mercy in their ministries. In chapter 3, David C Mahan and C Donald Smedley provide insights into the role of campus ministries, such as InterVarsity Christian Fellowship and Cru, in the cultivation of the evangelical mind. In chapter 4, Timothy Larsen applies John Henry Newman’s The Idea of a University to 21st-century Christian colleges. He briefly addresses several pertinent International Journal of Christianity & Education
在马克·A·诺尔的《福音派心灵的丑闻》（Eerdmans，1994）出版20多年后，Todd C Ream、Jerry Pattengale和Christopher J Devers出版了一本经过编辑的合集，致力于“评估福音派思想的状态，确定其独特贡献，并规划前进的道路”（第13页）。这本书包括Richard J Mouw的前言、编辑的引言、六章和结论。在引言中，编辑们将诺尔的里程碑式研究称为“知识复兴”的催化剂（第1页），该研究产生了许多项目和出版物，促进了福音派社区的知识工作。在简要描述了诺尔引发的随后的“知识复兴”之后，编辑们详细描述了他的书影响力的减弱，他们将其与美国的经济和文化现实联系起来，例如2008年的经济衰退、2016年的分裂性总统选举，以及马克·拉伯顿的《仍然是福音派？《十位内部人士重新思考政治、社会和神学意义》（InterVarsity出版社，2018）。在第一章中，诺尔本人扩展了引言中提到的“知识复兴”，描绘了出版物和社区的兴衰，如《图书与文化》、《改革杂志》、美国福音派研究所和皮尤福音派学者计划。他总结道，福音派越来越关注他们的智力发展，但他们与其他基督徒（如主流新教徒或天主教徒）的区别越来越小，这导致了特定福音派思想的枯竭。第二章由Jo-Anne Lyon撰写，探讨了18世纪的福音派和21世纪的教会，并鼓励读者在他们的事工中再次致力于实践爱、正义和怜悯的美德。在第三章中，David C Mahan和C Donald Smedley深入了解了校园牧师在培养福音派思想方面的作用，如校际基督教团契和Cru。在第四章中，蒂莫西·拉森将约翰·亨利·纽曼的《大学理念》应用于21世纪的基督教学院。他简要介绍了几本相关的《国际基督教与教育杂志》
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Pub Date : 2021-05-09DOI: 10.1177/20569971211008946
Joshua Sauerwein
Teaching accounting ethics at a faith-based university requires a balance between professional guidance and the special mission of these universities. This paper reimagines the objectives on an undergraduate accounting ethics course and uses them along with insights from integration literature to develop a project of faith integration. The project incorporates the life and selected writings of Dietrich Bonhoeffer. The outline for the project, professor reflections, and student responses are included. In past years, this project has created a dynamic classroom, encouraged faith integration, and been well received by students. This paper contributes to the praxis of faith integration literature through an articulation of creative instruction.
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Pub Date : 2021-05-06DOI: 10.1177/20569971211008940
L. Barnes
The aim of this article is to interact with Anita Gracie and Andrew W Brown’s recent account of the historical development and nature of Controlled schools and of religious education in Northern Ireland in this journal. A complementary perspective is used to illustrate how the relationship between the Protestant churches and Controlled schools has evolved, and the bearing this has on how best to describe them. This is followed by a consideration of their claim that the type of education and of religious education practised in Anglican schools in England provide a model for Controlled schools to emulate.
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Pub Date : 2021-05-06DOI: 10.1177/2056997121997156
David I. Smith, Beth Green, Mia Kurkechian, Albert Cheng
This essay proposes that efforts at assessing the contribution of faith-based schools to faith formation be grounded in an account of student vocation framed by Christian practices. We identify gaps in research on assessment of school effectiveness and suggest that a focus on the present vocation of students may fruitfully connect faith and school-based learning practices. On this basis, we describe a framework for viewing assessment through a practices lens by identifying Christian practices that orient learning practices. We also briefly introduce the Practicing Faith Survey, a new tool based on this approach.
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Pub Date : 2021-05-06DOI: 10.1177/20569971211004079
Michael Colebrook
Like any great book, Zena Hitz’s Lost in Thought: The Hidden Pleasures of an Intellectual Life should make the reader extraordinarily uncomfortable. On one level, it is a powerful, yet paradoxical, call to action through inaction, a tribute to the broad utility of the life of the mind by virtue of its raw and unapologetic uselessness. In this regard, the book will please, flatter, and justify the professions of many contemporary academics. Yet on a deeper level, this self-congratulatory panegyric to contemplation is highly deceptive. The book is also an outright accusation, not against those the reader would likely suspect—practical-minded school administrators, politicians, business leaders, and lazy students—but against these very same academics who claim to support and embody the intellectual life it promotes. Among the many virtues of the book, this challenge is the most necessary. It amounts to an open critique of all of the ways would-be intellectuals fail to pursue truth honestly and without self-deception. While the economic and political pressures on academia are well known and much discussed, few before Hitz have called attention to the responsibility intellectuals themselves bear in carrying on the mantle of free and passionate inquiry, devoid of ideological trappings or resultsoriented pragmatism. The usefulness of the intellectual life, for Hitz, “lies in its cultivation of broader and richer ways of being human” (p. 188). It consists of an openness to reality in all its dimensions. But the important thing is that “reality is not up to us” (p. 86). Because of this powerlessness in the face of truth, the intellectual life requires a discipline of mind and body—a sort of asceticism of spirit, as she calls it—that submits itself to all the peculiar ways truth reveals itself. This spirit therefore entails an avoidance of the psychological temptations specific to academic life— for instance, the feelings of superiority, power, and intoxication one experiences by seeing oneself as the possessor of knowledge. Who can deny they have not felt the self-satisfaction of improved social status our positions bring? Is there not at bottom a slight ember of narcissism in all we do as intellectuals? Hitz is more than aware of the ego’s secret machinations as it tries to distort and corrupt what Bernard Lonergan in Insight calls “the pure disinterested desire to know” (University of Toronto Press, 2005). For Hitz, we must, as the heirs of millennia of International Journal of Christianity & Education
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Pub Date : 2021-05-03DOI: 10.1177/20569971211005487
Julia Smith
This article discusses a sexual orientation and gender identity (SOGI) statement widely used in Christian schools in light of its expressed commitment to treating all persons with compassion, love, kindness, respect, and dignity. I argue that this commitment is undermined by other parts of the statement which fail to address, and even exacerbate, the harms LGBT+ students experience in schools. I suggest revisions to the SOGI statement and a range of practices that would improve LGBT+ student safety and support in Christian schools that hold a traditional view of marriage.
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