God was Creator
of all that is true, noble, and beautiful. He shared with Adam and Eve His
expectations for them. But as time went by, they responded to the expectations
of Satan in place of those of God. Their responses led to eternal consequences
for their choices.
By experiencing
the reality of these choices, Adam and Eve were in a position to be more
perspective of the long-term reality when choices were to be made. Moral
choices and value-related choices are the building blocks for character
development.
As parents,
teachers, ministers or Christian leaders, we must be perspective to both the
ideal, the "what ought to be," and reality, "what is."
"Be ye therefore perfect even as your Father which is in heaven is
perfect" (Matt 5:48). Is this expectation beyond reality?
We make so many
mistakes. We see others do the same. And we ask--"How limited when depend
on our will power. Like Adam and Eve, we fail. Like the young man who came to
Jesus asking what he needed to do to be saved, and who went away sorrowful, our
perception is somewhat blurred. It is only with God's help we can be perfect.
Mortal
will-power is only as strong as mortality itself. There is nothing supernatural
about it. But each of us is in daily conflict with supernatural powers of evil,
powers that we cannot see, powers that we cannot even begin to equal in
artistry, skill, and baffling mind control.
Powers that are
real. Silent. Attractive. Convincing. Powers that diverts the mind's focus.
Powers that suggest what to think and do, without referring to reason and
integrity. To be ready to meet these powers with a mature Christian preparation
our students need the stimulating interaction of an environment where faith and
learning are effectively integrated.
Integrating
faith and learning requires perception. Perception to know what to
integrate and how to integrate faith with learning. The "how" requires
knowledge and skill in the integrating process. At the very beginning of
the process, we must have our objectives clear. We need to know the outcome or product
that we are aiming to produce. This paper will address these three aspects of
the integration of faith and learning. The application of the paper has
particular relevance to secondary education, but the principles have a more
universal application.
I. PERCEPTION
To be
perceptive for integrating faith and learning for character development, we need
to understand God's basic theoretical structure for living. "Love the Lord
thy God with all thy heart...soul...mind, and...Strength. And...Love thy
neighbor as thyself" (Mark 12:30-31). Since our God is a God of love, His
theoretical structure for developing people is contained within His concept of
love, His law, which is an expression of His character.
The assumption
is that if God's law is an expression of His character, and we accept that His
law is law of love, then the concepts that this law encompasses will clarify
the components of the theoretical structure for developing a Christlike
character.
De Jong stated:
"The moral virtues provide the framework for a person's life and the
ambience for the intellectual virtues" (1990, p. 91). To be perceptive of
this we will identify the concepts that contributes to a clearer perception of
this structure. These concepts formulate the building blocks of character
development.
Concepts
forming the Components of God's Theoretical Structure for developing a Christlike
Character.
For one's character to pattern after God's,
or Christ's, then we must be perceptive about the concepts that make up the
qualities of a Christlike character. I find these qualities or concepts within
the basic code for living, the Decalogue.
Commandment
1
Thou shalt have
no other gods before me (Ex. 20:3).
The first
phrase with impact is Thou shalt have. If you have something you
consider it to be yours. There is some pride of ownership, of belonging. You identify yourself with what you have.
Each of us has a family name. Our parents gave it to us. It establishes our identity.
"God has
given each of us an identity of our own, which cannot be merged in that of
another. Our very bodies are not our own.... We are absolutely dependent upon God."
"A great
lesson is learned when we understand our relation to God and His relation to
us. The words, 'Ye are not your own, for ye are bought, with a price,' should
be hung in memory's hall that we ever recognize God's right to our talents, our
property, our influence, our individual selves" (White 1962)
Identity is important. Each person has his own
identity as a gift from God and created in His own image. God also bought us
with his own life, and therefore He is our Savior and Redeemer.
No other
emphasizes the finality of keeping to ONE god, the ONLY God. No other
reinforces the uniqueness of the identity relationship. He is the only
God. Through this we establish out true identity,
and we do it in a unity relationship,
in oneness with God. These unique
qualities of character God wants to see in His children who are to be
perfect as He is perfect (Matt. 5:48).
Concepts for a clearer perception--Identity;
unity of relationship; and oneness with God.
Commandment
2
Thou shalt not
make unto thee any graven image, or any likeness of any thing that is in heaven
above, or that is in the earth beneath, or that is in the water under the
earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord
thy God am a jealous God, visiting the iniquity of the fathers upon the
children unto the third and fourth generation of them that hate me; and showing
mercy unto thousands of them that love me, and keep my commandments" (Ex.
20:4-6).
In this second
commandment God introduces first, the idea of making graven image; second,
bowing in worship; third, that the Lord God is a jealous God; fourth, the Lord
God is One who shows mercy; and fifth, He recognizes those who love Him and
keep His commandments.
God appreciates
singleness of loyalty. He
"refuses to share His glory with idols...He declines the worship and
service of a divided heart" (SDA Bible Commentary, vol. 1, 1953, p.
602). God guards jealously with whom, links or with what He shares His glory.
He rewards love and obedience with mercy, His
example to us. This concept of mercy includes benevolence, compassion, forbearance, forgiveness, kindness, and sympathy. Such qualities are a product of love and are a strong link in the theoretical structure for
building a Christlike character.
When Jesus
practiced the love of His Father, He obeyed the will of His Father. This was cooperation of the highest order. Within
this second commandment God expects us to cooperate with Him as we keep His
commandments.
Concepts for a clearer perception--Singleness
of worship; commitment; singleness of loyalty; mercy; benevolence; compassion;
forbearance; forgiveness; kindness; sympathy; love and cooperation.
Commandments
3
Thou shalt not
take the name of the Lord thy God in vain; for the lord will not hold him
guiltless that taketh his name in vain" (Ex. 20:7).
"Those who
are brought into covenant relation with God are pledged to speak of Him in the
most respectful, reverential manner...." (White 1952). The qualities of respect and reverence cannot develop overnight. Respecting and showing
reverence to God includes having a high regard for not only the name of God,
but also any person or thing that represents the handiwork of God.
God's deep love
for man implies that He also trusts
in us. He shows a trust that elicits
respect and reverence on our part. When we honor that trust by showing respect
and reverence, we grow to trust both God and each other.
Concepts for a
clearer perception--Respect; reverence; and trust.
Commandment
4
Remember the
Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy works:
but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do
any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy
maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in
six days the Lord made heaven and earth, the sea, and all that in them is, and
rested the seventh day: wherefore the Lord blessed the Sabbath day, and
hallowed it" (Ex. 20:8-11).
When we
remember something that was a sharing of happiness and joy, it thrills, it
inspires the inner heart. To remember to keep the Sabbath day holy, is to
remember a happy shared experience with our God, and in this we can share His
holiness, "each one giving for the love and joy of being together"
(Londis 1978, p. 54). Experiencing and enjoying inspiration through worship expects being consistent in this worship.
As we follow
the command to keep the Sabbath holy, God has clearly described His own example of how He kept the Sabbath--He
rested, blessed, and hallowed it, or made it holy. God's own modeling emphasized the importance He
held for the Sabbath.
This fourth
commandment "is the only commandment in the whole decalogue telling who
God is" (White 1955). It helps us identify
with Him better, and enables us to understand why loyalty and allegiance to
Him and the day He set as holy.
Within this
fourth commandment God also gave the directive that we are to work six days each week, and not work on
the seventh day. And so reverence and
respect for the Sabbath as a holy day
is also a part of worship. Then
during the other six days, work calls for industry
and diligence.
Concepts for a clearer perception--Inspiration;
consistency; modeling example; identity; allegiance; respect; work; reverence;
worship; industry; and diligence.
Commandment
5
Honor thy
father and thy mother: that thy days may be long upon the land which the lord
thy God giveth thee" (Ex. 20:12).
People are
important. Every person who is born has a father and a mother. To honor them is to be highly respectful to
them. Having regard for the personage,
the importance of the person, because of what they are, reinforces the concept
of respect.
Honor and respect
are direct attributes of God's character. God gives us a reason to honor and
respect our parents by linking them with the conditional promise for long life.
James Londis (1978) adds that this commandment emphasizes thoughtfulness of responsibility, and security for the elderly.
"Children
as they grow in year are to appreciate the care that their parents have given
them. They are to find their greatest pleasure in helping father and
mother" (White 1954). Therefore, recognizing each person's individual self-worth and one's inherent
responsibility to give honor and respect where it is due, having regard
for the personage of an individual,
and one's own identity in
relationship, these will all contribute to the growth of spiritual and personal
relationships with God and with each other.
Concepts for a
clearer perception--Honor; personage; respect; self-worth,
identity, responsibility, and security.
Commandment
6
Thou shalt not
kill (Ex. 20:13).
Killing is a
destructive action. It happens suddenly or slowly. It can be an act of violence
or result from the expression of attributes. "Whosoever hateth his brother
is a murderer" (John 3:15).
To be
perceptive for the hidden treasures in this command, let us focus on the
opposite of killing. Destruction is negative, the positive is to build.
What is the
positive approach to people that has the effect of building attitudes and
relationships? What positive action towards people does the building?
I suggest we
begin with caring service? People who
give caring service to others are living out the principle of the second great
commandment of Jesus, "Thou shalt love thy neighbor as thyself"
(Matt. 22:39).
Caring service will build both
spiritual and personal relationships and not break or destroy them. Personage, the important of people, is
kept in perceptive. "All were created in His [Christ's] image, and even the
most degraded are to be treated with respect and tenderness" (White 1958).
James Londis (1978) suggests that love
remove the reason for killing. Caring
service with respect for the
individual, and showing tenderness in
dealing with people, will contribute positively to character growth.
Concepts for a clearer perception--Caring
service; personage; respect; and tenderness, love.
Commandment
7
Thou shalt not
commit adultery (Ex. 20:14).
Faith and
trust in each other complement love
for each other in the marriage relationship. As qualities they have deep
personal and spiritual meaning. Furthermore, they are in the process of
development long before marriage.
Love, faith, and trust provide the motivation and the
power for decision making to keep purity in
focus and uplift the image of God in us. This commandment encompasses the
concept that within the boundaries of relationships that God has ordained, we
are free to love and be loved (Londis 1978). Ellen White writes, "Our
sisters should encourage true meekness...They
should...be...modest and unassuming, slow to speak. They may
cherish courteousness. To be kind, tender, pitiful, forgiving, and humble would be becoming and well
pleasing to God...All will feel that there is a sacred circle of purity around
these God-fearing women, which shields them from any unwarranted liberties...
"To
married men I am instructed to say, It is to your wives, the mothers of your
children, that your respect and affection are due. Your attentions are
to be given to them, and your thoughts are to dwell upon plans for their
happiness" (italics added) (White 1952a).
The concepts
within the seventh commandment help us make further positive decisions toward a
Christlike character. The integration of faith and learning within Christian
education helps individuals continue their understanding and application of
these concepts in decisions that show that the image of God is growing within
them.
Concepts for a clearer perception--Faith;
trust; love; purity; meekness; modesty; courtesy; kindness; tenderness;
humility; respect; affection; being unassuming and slow to speak; being able to
show pity; and being forgiving.
Commandment
8
Thou shalt not
steal (Ex. 20:15).
To have regard
for another's property, time, reputation, name, or anything else, is a noble
quality. This quality calls forth the deepest respect and upholds the universal principle of honesty. With honesty as
the universal principle, then truth
is the absolute about which honesty
revolves. "A man may not have a pleasant exterior, he may be deficient in
many respects, respected...A man who steadfastly adheres to truth will win the
confidence of all" (White 1952b).
Where no
stealing occurs, a community respects the property of others. This contributes
to a sense of security.
Concepts for a clearer perception--respect;
honesty; truth; and security.
Commandment
9
Thou shalt not
bear false witness against thy neighbor (Ex. 20:16).
There is a
saying that truth will always come in
the end. Truth is the answer to
falsehood and lies. When someone tells a lie, then repents and owns up to the truth, there is an expectation that repentance will be accepted and forgiveness granted. But bearing false
witness is more than telling lies or untruths. It can include flippant speech,
expressions of envy, evil thinking (SDA Bible Commentary, I, 1953), a
wrong example in health practice (White 1951), or any behavior that deceives or
gives a misguided impression.
"Everything
that Christian do should be as transparent as the sunlight. Truth is of God;
deception, in every one of its myriad forms, is of Satan... We can not speak
the truth unless our minds are continually guided by Him who is truth"
(White 1955).
Concepts for a
clearer perception--Truth; repentance and forgiveness.
Commandment
10
Thou shalt not
covet thy neighbor's house, thou shalt not covet thy neighbor's wife anything
that is thy neighbor's (Ex. 20:17).
The
comprehensiveness expressed in this command calls for integrity. The personal application calls for selfless commitment. Each quality helps the other to grow in
effectiveness within a person's character. Refraining from indulging in any
desire for something that belongs to another (White 1913) is part of a
conscious decision to honor God. Such
a decision recognizes a freedom to share, and a freedom from being driven or
controlled by things, by materialism (Londis 1978).
Concepts for a clearer perception--Integrity;
selfless commitment; honor; freedom to share; and freedom from materialism.
In summary, the
theoretical structure for developing a Christlike character is clearly found
within the Decalogue. Identifying the concepts that help clarify this
theoretical structure have provided many of the focal points that instructors
can use for integrating faith and learning within Christian education. The
following table is a summary of the concepts derived from the above simple
analysis of each of the Ten Commandments.
Table: CONCEPTUAL COMPONENTS WITHIN THE
THEORETICAL STRUCTURE OF GOD'S LAW FOR BUILDING A CHRISTLIKE CHARACTER
Key: * = Conceptual component of the first four
commandments
+ = Conceptual
component of the fifth to tenth commandment.
[Note
that there is integration of the conceptual components identified
Between the first four and last six
commandments.]
_________________________________________________________________________________
+ Affection *
Mercy
*
Allegiance *
Modeling Example
* Benevolence +
Modesty
+ Caring
Service *
Oneness
* Commitment ++
Personage
*
Compassion +
Purity
*
Consistency +
Repentance
*
Cooperation
**++++ Respect
+
Courtesy +
Responsibility
*
Diligence **
Reverence
+
Faith ++
Security
*
Forbearance +
Selfless Commitment
*++ Forgiveness +
Self-worth
+
Freedom to share +
Showing pity
+
Freedom from materialism *
Singleness of loyalty
+
Honesty *
Singleness of worship
++ Honor +
Slow to speak
+
Humility *
Sympathy
**+ Identity ++
Tenderness
*
Inspiration *+
Trust
*
Industry ++
Truth
+
Integrity +
Unassuming
*+ Kindness *
Unity
*++ Love *
Work
+
Meekness *
Worship
This set of
concepts is by no means an exhaustive one. But it does provide a basic guide to
the kinds of qualities that will characterize the person who benefits from the
integrating of faith and learning throughout their developing years. Since the
ultimate goal of Christian education is a Christlike character, a restoring of
God's image in the person, these are the qualities that lead to such a
development. How do we ensure that young people are provided with the best
opportunity to grow to Christlike maturity? In the following we will consider
the components that contribute to a successful process or procedure for
integrating faith and learning in the institution and the daily experience of
the students.
II. PROCESS
Integrating
faith and learning in education is providing a holistically oriented
environment for Christian thinking and living. This environment will lead young
people through experiences and challenges so that the character of each will
grow to become like Christ's. God is love, and love for man adds clarity to our
perception of the goal of the Christlike character. Integrating faith and
learning is integrating the very character of God into the life of every
individual through the media of life's daily experiences.
As De Jong
emphasized, "Students must not simply be offered faith and learning in
separate and unrelated packages, so to speak, but students should observe how
faith gives direction and meaning to learning and see how learning enriches
faith" (1990, p. 133).
Arthur De Jong
further addressed the responsibility of process. In his discussion he placed
greater emphasis on the people interacting, than on the medium they use at the
time of interaction.
"The issue
is not whether there is such a thing as Christian mathematics or chemistry, but
whether all faculty members--whatever their academic discipline--use and offer
all of themselves as they work to enrich and enlarge their students" (p. 135).
Thus the
process of integration is dependent upon people, people who interact and who
give of themselves. De Jong continued by stating: "The integration of
faith and learning takes place in the classroom some of the time and outside
the classroom some of the time. It takes place as people interact with people,
when students listen to lectures and observe faculty members function in their
profession, when students argue with faculty members, and when they are
counseled by faculty members" (Ibid).
Therefore the interaction
of the instructor with the students during say a mathematics period may include
personal faith sharing, or it may include spiritual understanding that stems
from the subject matter of the academic class.
Arthur Holmes
(1987) added a broader concept to the thinking process. He stated,
"Integration is ultimately concerned to see things whole from a Christian
perspective, to penetrate thought with that perspective, to think
Christianly."
For a person to
become Christlike will include to think like Christ and act like Christ. In
doing this the image of God will be in the process of being restored within
that person's life.
Teachers,
parents, ministers, and youth leaders are involved in training children and
youth and therefore are involved in the process of integrating faith and
learning in the lives of those with whom the interact. How effectively they do
this will influence the product of their efforts.
In this section
I will focus first in the arena of spiritual and philosophical conflict for
integrating faith and learning. Second, on objectives; third on planning;
fourth on processing strategies for integrating students to think Christianly,
or spiritually.
Arena
of Spiritual Conflict
Adventist
teachers accept that there is a real warfare between God and the spirits of
evil. Paul's statement of the reality of this conflict in Eph. 6:12, supports
this belief. "For we wrestle not against flesh and blood, but against
principalities, against powers, against the rulers of the darkness of this world,
against spiritual wickedness in high places."
Every
Christian, young or old, is in the arena of this conflict. But Ellen White
points to a source of help. "The Christian life is a warfare.... only by
divine aid" (White 1930).
Therefore to
meet the conflict the Christian must have access to divine aid. Our
understanding of the kinds of aid available and how to use them is important to
meet the problem. Here are five of the basic resources.
1.
Each individual has a mind given by God. This
mind has almost unlimited power to interact ideas from previous learning, to
assess, weigh the evidence and consequences of choices, and to make decisions.
This gift of the ability to think critically and creatively is a powerful
resource for success in the conflict against evil.
2.
What we put into the mind--ideas, beliefs,
principles, and values-will be a store of knowledge that we can use for
effective decision-making (Rom. 12:1-2).
3.
The Holy Spirit is an all-knowing, all-powerful,
ever-present teacher and guide. "The Holy Ghost...shall teach you all
things, and bring all things to your remembrance" (John 14:26). "Lo,
I am with you always" (Matt. 28:20).
4.
The Scriptures. God's instruction to us through
the writings of Ellen White. The writings of other Christian authors (2 Tim.
3:14-17).
5.
Parents, ministers, teachers, other Christian
leaders, and friends who hold to the same beliefs and principles (Luke 6:40).
Young people
have a positive potential for success when the available resources are
utilized. But are they being used effectively? Are teachers, parents, and
others helping students learn to make the best use of the resources available?
To integrate
faith and learning we must not only identify ways of putting these resources to
the best use as educators, but we must develop skills within our students so
that they can integrate their faith with heir learning, and make the result
productive in their spiritual growth.
Objectives
Ellen White
emphasized" "The great aim of the teacher should be the perfecting of
Christian character in himself and in his students" (White 1913). The
Christian's character is the final product. How to develop this character to
become Christlike, is the broad practical goal of the Christian teacher.
The total
school program of the majority of Adventist schools includes the various
academic classes in each discipline, the planned daily and weekly spiritual
activities, special programs such as the Week of Prayer, Health Week,
Temperance programs and other spiritually related activities. There are the
spiritual outreach programs both on and off campus. Social and physical
activities, including musical, cultural, and sporting programs are also
integrated within the total program of the school.
This breadth of
program variety provides considerable opportunity to integrate faith and
learning into the total program of the school. Integration is more than
providing spiritual programs, weekly chapels, and Bible classes. By integrating
faith and learning into the total program, each student's spiritual growth will
receive constant daily support.
Objectives are
important. They are effective when they are realistic and have observable
outcomes. When we state our objectives, first, students and faculty know the
direction that learning is to occur. Second, they can prepare their thinking to
move in the desired direction. Third, they can assess their effectiveness in
attaining the objectives. And fourth, they will be developing a habit of
thinking and planning that is comprehensive and directional.
To keep the objectives in spiritual
perspective, they should comply with the directives of scripture. De Jong
(1990, p. 93) beautifully summarized this concept: "Point....students not
toward self-fulfillment, as our culture desires, but rather toward living their
lives to the glory of God through discipleship."
Planning
At the planning
stage faculty can brainstorm to itemize possible creative ideas to be included
in the different aspects of overall planning and the detailed follow-up
planning. Next they can formulate objectives for each program and activity
planned. These objectives will then provide the guide for all later planning,
implementing, and evaluating techniques and procedures.
Objectives
focussing on spiritual growth and spiritual support of students must be
included in every course outline and action plan throughout the school's
operation. Whole person development is important for total quality improvement
and a balanced holistic development for each student. "Treat students as
whole persons whose spirits need growth as much as their intellects" (De
Jong 1990, p. 109).
For total
quality improvement, the school board, administrators, faculty, staff, and
students must include faith objectives at both macro and micro levels of
planning. The macro levels will include the major levels of planning at
administration level. Here faith concepts will be included in long-term
planning, overall program planning, campus master plan and facility planning,
budget planning, and personnel related planning. The micro level planning will
include committee action planning, course objectives and lesson plans, student
activity planning, and even student project or group class activity planning
within an one class or subject area.
Processing
Strategies for Integrating Faith and Learning
When we think
of identifying and processing strategies for integrating faith and learning,
some have a difficult time recognizing what to do. To begin with, I would like
to share with you the top ten strategies that a number of effective private
secondary schools identified as most important for being effective in achieving
their purpose (Eager 1987). And for many of them, integrating their faith
throughout their program was a part of their purpose.
1.
Show you care about students as people
2.
Match your program with your purpose or mission
3.
Address needs of the whole person
4.
Take a personal caring interest in each student
5.
Provide a quality program one of which students
will be proud
6.
Develop student abilities to their highest
potential
7.
Take time to listen
8.
Set a positive example
9.
Believe that your organization is effective.
If we want to
integrate faith and leaning in Christian education, then these strategies
applied to integration of faith with the learning experiences we offer will
provide a substantiated guideline for success. The purpose is to develop a
Christlike character in each student.
1.
Show you care about students as people: Research
in one exemplary Christian school demonstrated that student decisions for
respectful Christian behavior were based more on faculty example and their
personal caring interest than on the regularly considered factors of teaching
of values and Christian principles in Bile class and Chapel programs (Ibid).
2.
Match your program with your purpose or mission:
If your program for integrating faith and learning throughout your school or
school system is a key part of your total program, then every aspect of your
integrating must be carefully planned to support the fulfillment of the
school's mission. If the purpose of the integration of faith and learning is to
develop a Christlike character in the students, then every aspect of the
program must contribute to this purpose.
3.
Address needs of the whole person: The major
focus in this strategy is address student needs in the integrating of faith process.
It is possible for faculty to address what they consider should be student
needs. If they overlook the real needs of students, it is very possible that
students will not be ready to receive the benefit of the integrating focus.
4.
Take a personal caring interest in each student:
One exemplary school demonstrated a constant flow of communication between
individuals and between administration, faculty, and students that maintained a
conscious interest in people as individuals at all levels in interaction (Ibid).
Because character development is a personal matter, personal interest in
individuals regarding the spiritual meaning and application to life of faith
integration will contribute positively to character development.
5.
Provide a quality program for student benefit:
If we are going to integrate faith and learning in an effective manner, our
Christian principles demand a quality academic program, a quality spiritual
program, a quality physical program, and quality social program. These do not
have to function in isolation or as compartmentalized entities (Holmes 1987).
Rather they too need to be integrated in their emphases and in how they meet
the needs of the students.
6.
Make your program one of which students will be
proud: We have already noted that identity is important as a conceptual
component within the theoretical structure of God's law of love. For people to
want to identify with it, we must present a total program that is thoroughly
planned to meet student needs (Ibid), that upholds the expectations of the
board, administration, faculty, parents, and community, and is effective in
carrying through their program so that students want to be a part of it. In
being a willing part of the total program, they also contribute to the
fulfillment of the school's mission, and their own character development.
7.
Develop student abilities to their highest
potential: This is more easily said than done. Many schools recognize in
practice that other priorities supersede this strategy (Ibid). It seems to be
an area that needs considerable planning, and will be a challenge to the
faculty who are focussing on integrating faith and learning for student growth.
Because schools do not find it easy to develop potential does not mean it is
any the less important. Rather, we can accept it as a greater challenge, and
for the developing of faith through learning, it most certainly is a worthwhile
challenge.
8.
Take time to listen: This very practical
strategy indicates that there is need for two-way interaction, and that the
environment and personnel must be non-threatening. Students need to have
someone who will listen to their concerns, their misunderstandings, their
emotional, spiritual, and other personal needs (Ibid). In the integration of
faith and learning at the personal level, to listen is a very important
strategy, we only need to read the account of Nicodemus and Jesus to recognize
the importance of being approachable and being ready to listen (John 3).
9.
Set a positive example: Example is a powerful
tool. Students read our lives more perceptively than we care to think. In the
lives of faculty our students see faith in action. If we live what we believe,
they recognize it as genuine. If what we teach and what we live do not match,
any suggestion of integrating faith with learning will cancel out.
Some
aspects of integrating faith with learning through example include sharing a
meaningful spiritual life, genuine participation in religious and spiritual
activities, being professional in our academic field, expecting high standards
and practicing high standards. Other aspects include living what we believe,
and demonstrating Chrislike behavior in all interpersonnel interactions with
other faculty and with students, including giving emotional support and the
resolving of conflict situations (Eager 1987).
10.
Believe that your organization is effective: If
you have done your planning carefully, you know
that
your program is an excellent one. Believe in it and communicate your belief.
Demonstrate it as you live this belief every day (Ibid). The integration of
faith and learning that is planned well and permeates all aspects of your
school program is going to be effective. Look for the evidences that are sure
to show up and recognize them. Tell each other about what is happening. It will
reinforce success.
Some
Classroom Examples for Stimulating Students to Think Christianly, or
Spiritually
The integration
of faith and learning includes the challenge to help students broaden thinking
to go beyond the boundaries of their discipline. They need to be able to
recognize how other disciplines relate to the one they are studying. Because
working with the Spirits of God to restore in them the image of God is a major
thrust for the Christian teacher, helping students recognize spiritual linkages
and spiritual meaning in different aspects of their disciples helps them grow
in their ability to think Christianly or to think spirituallly.
The following
are four examples of how some teachers view the possibility of integrating
spiritual meaning and faith relationships within their class lessons (Eager
1993).
1.
The first example provides an
opportunity to enter into discussion with the class linking the theme of nature
within the novel to appreciation of God as Creator. Selective questioning would
be important to the success of this example.
Subject/Lesson description--Literature--The
Old Man and the sea--Hemingway.
Level--Secondary classes.
Focus of Lesson--The relationship of
the old man to the sea showed his intimate knowledge of both places and sea creatures
which he respected.
Knowledge, discussion, skill--Students
discover from reading the novel details related to the degree of the old man's
intimate knowledge and his relationship to that knowledge.
Spiritual parallel or link--Students are
challenged to study nature through a recognizing of its beauty and order, to
appreciate God as the Creator and Sustainer as well as His knowledge of us as
creatures in His grand design.
2.
The second example offers opportunity to
interest the students through creativity and observation. There is opportunity
to encourage the students to reinforce their concept of God's power and
knowledge when observing the endless ranges of patterns in mathematics.
Subject/Lesson description--Mathematics.
Level--Upper elementary and secondary classes.
Focus of Lesson--Math pattern.
Knowledge, discussion, skill--Developmental
process.
Spiritual parallel or link--Beauty of
pattern in math shows how complex but interrelated and endless are God's
principles and concepts. None contradict. All build up and support each other.
3. This
third example provides direct intellectual challenge through discussion of
opposites--power and weakness, right and wrong, good and evil, people
identifying with wickedness, and people identifying with right doing, God in
control or man in control.
Subject/Lesson description--History
Level--Secondary classes.
Focus of Lesson--Conditions under the
rule of Hitler.
Knowledge, discussion, skill--Discussion
of God allows the existence of someone like Hitler.
Spiritual parallel or link--Study of the
Bible and potential implications if God removes like Hitler.
4. This
lesson stimulates written skills. But the application of writing from
"various points of view" is a preparation for developing attitudes of
tolerance and understanding in the spiritual application of witnessing.
Subject/Lesson description--English--Writing.
Level--Secondary classes.
Focus of Lesson--Writing about an
incident from "various points of view."
Knowledge, discussion, skill--Each
person experiences things differently and interprets what happens based on
their own background.
Spiritual parallel or link--Every person
is unique and has had unique experiences in life and so what happens will
affect each person differently. We need to keep this in mind when witnessing to
them. We need to be conscious of individual needs and how to best help them and
lead them to Christ.
The potential
of interrelating lesson topics with spiritual meaning and personal application
is endless. The process calls for stimulating the positive thinking of the
students. Faculty do not have to provide all the parallels and sharing of their
ideas. Let them discuss the relevance of each other's suggestions to practical
life. With the teacher's encouragement, much insightful thinking and growth can
occur.
The teacher who
is continually on the lookout for opportunities of sharing spiritual insights
at the appropriate time and in a natural manner, will develop a skill in
integrating faith and learning in the classroom context. Their insightful
stimulating will spark the minds of the students to begin perceiving their own
spiritual insights.
If at any time
a teacher recognizes that the attempt to integrate the faith aspect of the
lesson received negative impact, it is time to assess the reason for the
feedback. The process was either a poor attempt at getting the key idea
stimulated, or the students were not ready for what was presented, or the
concept was too difficult, uninteresting, nonchallenging, or it may have been
introduced in a way that provoked cynicism or sarcasm on the part of the
students.
When negative
feedback occurs, more slowly at introducing spiritual meaning and Biblical
parallels. Emphasizing values are easier than drawing spiritual lessons that
may apply to personal spiritual growth in faith relationship with Christ.
It is very
important to make spiritual reference or introduce a religious parallel into a
class lesson in a very unobtrusive and natural manner. Most often it will be on
an incidental basis.
Discussion may come
out of the incident and lead into opportunity for further spiritual
understanding. But these moments will be perceived by the alert instructor, and
students assessed for readiness. Also the teacher will quickly make a mental
note whether to pursue the opportunity individually after class, or right then,
or at a later more appropriate time for the benefit of the group as a whole.
In conclusion I
would note that perception does not stop when the planning and implementing
strategies for faith integration, although difficult for many teachers at
first, if continued with a variety of approaches, will make teaching both more
rewarding to the teacher, and potentially developing for each student.
Utilizing the effectiveness strategies in ensuring a strong integration of
faith and learning program will bring a carefully planned structure to your
procedures to ensure maximum success.
III. PRODUCT
One of the
major goals of integrating faith and learning is to develop a habit of
spiritual thinking within the student. Each person is daily having to make
value decisions between the beautiful things of life that build both personal
and spiritual relationships and ultimately a Christlike character, and the less
important things of life, or worse, the distractors from spiritual growth that
will turn the person away from Christ and eternity.
Not everything
has to have a spiritual lesson every moment of the day. Integration of faith
and learning does not expect the student to be obsessed with Biblical or
spiritual parallels in everything. Integration of faith and learning is wanting
to help young people to be alert with "spiritual vigilance" which
Ellen White describes as "the price of safety" (SDA Bible
Commentary, vol. 6, 1957).
School programs
provide faculty, staff, and student leaders, opportunities of helping young
people develop the habit of spiritual thinking and awareness. The opportunities
are both informal, in or out of class, as well as formal opportunities in
planned spiritual programs.
Building a
Christlike character happens slowly. No one ever takes a crash course in this
and succeeds. Students are in the age of establishing their own youthful
identity as they release themselves from parental dependency. They are
establishing peer relationships, and toward the end of the teenage years,
relationships of intimacy (Smart & Smart 1972).
While they are
doing all of this, there is a tendency to identify the church and church
personnel as authority figures. Youth are endeavoring to be released from
authority figures and gain some independence. And yet for the Christian young
person to grow in faith we must teach dependence on Christ.
Integrating
faith and learning aims also to help the teenage student to recognize that his
or her faith, with the help of the Holy Spirit's power and guidance, will put
perspective into attaining their independence, and in making right decisions
for career choices, and for intimacy relationships.
Integrating of
faith and learning has a major role in developing the young person as a whole
person. The teacher's example of daily living as a person, as a child of
God, and as a professional provides a living model for students to follow (Luke
6:40).
As the students
see faith being integrated in the teacher's personal life they will recognize
that a happy, secure person can live in today's stress-filled world. And they
can see this as they watch you share yourself with student's and
faculty--showing you care, taking time to listen, and to pray with each other
and with students.
As students see
you in your example of spiritual participation and just being there when
students need the moment of spiritual and personal encouragement, these student
can see that your spiritual life is meaningful to you. It gives them faith. The
integrating of faith in their personal spiritual life takes on a more mature
outlook. They grow because they see spiritual living in your life is meaningful
to you, and it is not a sham, or something to be done because it is expected.
Students are on
the receiving end of your life as a professional. When they see your
professional life is in order, is in control, that you are knowledgeable in
your field, that you are fair in your assessments, when they see that you keep
your word and live by your professional expectations of them, they respect you.
They want to be like you. They feel secure in your presence. They are glad to
be your student.
CONCLUSION
Perception,
within the macro spectrum of integrating faith and learning at the secondary
level, includes seeing the end product, the goal in the lives of the students,
right from the beginning. Perception includes identifying God's theoretical
framework for building character. It includes identifying the positive moral
concepts that provide the components of God's theoretical structure for
character development. Perception includes identifying the objectives that will
help fulfill the long-term goal of a Christlike character in a person who has
grown to be able to make secure and mature decisions based on the spiritual
dimensions of his or her Christian development. It includes, recognizing
possible strategies for building character--the whole person--through many
opportunities of interaction, individually as well as in-group settings.
Perception includes being able to have the insight during the process stage of
knowing when students are ready to share spiritual insights of their own. When
they are ready to do this they are maturing in their growth in faith and
learning.
Process, in
understanding the macro picture of teacher and student as the focal point of
the Christian warfare, and acting on this understanding to integrate faith and
learning for helping to restore the image of God in the lives of the students.
In the instructional process, both teachers and students are supported by Christ,
the angels and the Holy Spirit, while at the same time being buffeted at every
opportunity by the devil and his cohorts. Process includes identifying the
spiritual integration objectives for programs, activities, courses, and lesson
plans. It includes the selection and implementation of particular strategies
for integrating faith and learning at both the macro and micro levels of
operation. It includes assessing the responses of students and making sure that
each opportunity of integration is progressive toward reaching the ultimate
goal. Process includes adjusting and changing strategies when feedback
indicates this is needed; and it includes living the example of faith in action
within an integrated, secure Christian life of personal relationships, personal
religion, and professionalism.
Product is
recognizing the end goal of integrating faith and learning for each student.
Product keeps the end goal in view while working daily in interaction with each
student. This interaction will help him or her integrate faith in a realistic
and mature way. Thus the product in the student's life will help him or her to
develop a Christlike character and a dependent relationship on Christ that is
both personal, and spiritually meaningful as he or she prepares for a career,
and life's intimate choices and responsibilities. Product is realizing growth
in each student that is toward Christian spiritual maturity alongside of
social, physical, and intellectual maturity--whole person development. Finally
the product is a person who can make decisions with Christian maturity and
integrity because he or she has learned to integrate faith and learning in the
everyday experiences of life.
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