Institute for Christian Teaching
Education Department of Seventh-day Adventist
A PROPOSAL FOR ADVENTIST CHRISTIAN EDUCATION:
FROM RHETORIC TO REALITY
By
Ralph M. Coupland
Walla Walla College
College Place, Washington
368-99 Institute for Christian Teaching
12501 Old Columbia Pike
Silver Spring, MD 20904 USA
Prepared for the
24th International Faith and Learning Seminar
held at
Andrews University, Berrien Spring, Michigan, U.S.A.
June 20 – July 2, 1999
Introduction
"True education is the harmonious
development of the physical, mental and spiritual
powers." This "statement" articulates an
inspired vision for education and it provides a foundation for a philosophy of
Adventist Christian education.
Adventist educators have attempted to fulfill the essence of this vision
by promoting concepts of holism, balance and integration. Holism has often been interpreted to mean
that education should address all three dimensions of body, mind and soul. Balance has often been interpreted to mean
that education should strive to address all three dimensions in equal
manner. And integration has often been
interpreted to mean that the curriculum should include physical, mental and
spiritual content.
How successful have Adventist educators been in achieving this
vision? Is there evidence that
Adventist educators have been able to plumb the depths of its meaning and
significance? Is there evidence that
Adventist educators have been able to translate and apply this vision to the
purposes, theory and practice of Christian education? Or is there evidence that suggests that Adventist educators are
often strong on the rhetoric of the vision but come up short on the reality of
its application and practice? Can
Adventist Christian educators find in this vision the philosophical foundation
and conceptual framework that will enable to go beyond rhetoric to reality?
The history of education suggests that educators have been in a
continuous search to find meaningful purpose, theories and practices for education. And current educators continue this
tradition by searching for answer to the challenges they face in today's
schools. These challenges center around
issues concerning curriculum choices and standards, teachers ad teaching
methods, student and student learning, the assessment of student learning, and
the complex contexts is which education occurs.
There has been a flurry of activity on multiple fronts directed toward
meeting these challenges. The result is
a plethora of educational ideas and practices that are being promoted to help
meet these educational challenges. Some
current examples of these ideas and practices in the k-12 systems include
cooperative learning, multiple intelligence, learning styles, the 4MAT system,
tribes, integrated curriculum, dimensions of learning, authentic assessment,
performance assessment, standards based curriculum, character and values
education, brain compatible teaching and learning, inclusive education, block
scheduling, technology, multi-are and multi-grade, constructivism, brain-based
education, critical thinking strategies, service learning, whole language, and
phonics. The list is growing and being
added daily.
Many Adventist educators are also caught up in this search for answers to
the challenges of education in today's Christian schools. Fresh ideas, practices and new approaches
are sought, identified, tried, embraced, and promoted. Often attempts are made to legitimize a particular
idea, practice or approach by showing how it "fits" in the
"philosophy" of Adventist education.
Purpose
My primary purpose in this essay will be to unpack the
fundamental ideas behind this "statement." I will attempts to show that, although many of the educational
initiatives that consume many Adventist educators today may have merit and may
appear to "fit" into an Adventist "philosophy," they may
not address the primary and foundational ideas inherent in this inspired
"statement." I will attempt
to show that it will be necessary and essential to have a clearer understanding
of the foundational principles and mandates inherent in this vision if
Adventist education is to achieve its mission.
And I will attempt to show that Adventist education's performance has
often demonstrated an insufficient understanding of this "statement." I will also suggest that even the concept of
"integrating faith and learning" may indicate a limited grasp of the
depth of this inspired vision for Christian education.
A Philosophical
Perspective
To appreciate the depth of this inspired "statement"
and unpack its potential as a powerful vision for Christian education, it may
be useful to view it through a philosophical "lense." This philosophical perspective has the
ability to support and enhance its holistic and comprehensive nature and enrich
its theoretical and practical power and worth.
For some, the notion of thinking about anything in philosophic terms may
be either intimidating or viewed as having limited value. For these, it should be noted that a
philosophical perspective is not so complicated and esoteric as to be of little
use. Rather, a philosophical
perspective is comprehensively simple, makes good sense, is relatively
uncomplicated and has the potential for significant practical application.
Philosophy is a term used to describe a very important
human activity that has a long history.
Philosophy was born when human beings started to ask important
questions. And it has developed into a structured and systematic way or method
of looking at anything and everything.
It provides a "lense" through which anything and everything
may be viewed. There is virtually
nothing that cannot be perceived through this lense. This includes all of created reality, plus the abstract,
concrete, and normative and aesthetic cultural artifacts that human beings have
created. Because of this, philosophy
can serve a very important function in our quest to understand the nature and
purpose of Christian education.
Philosophy is born out of our questions. How many questions are there? It may first
appear that there are probably an infinite number of questions that could be asked. In one sense, this is probably true.
However, upon reflection, we realize that there are only seven basic questions
that can be asked about anything. These
seven questions are embedded in our language and they contain the seeds for the
philosophical "lense" through which we can view anything and
everything. These questions are whence (origin), Whither (destiny), where
(space), when (time), what or who (concrete reality or product), how (abstract truth or pattern), and why (worthy value or purpose).
Each question addresses a dimension of reality. If any dimension is removed, then the
reality does not exist. Answers to all
of these questions will reveal all there is to know about any specific
reality. Thus, every entity of reality
has an origin (whence) and will have
a future destiny (whither). It will also exist in time (when) and space (where). The three remaining dimensions of concrete reality or product (what or who), abstract truth or pattern (how) and worthy value or
purpose (why) identify the three
primary dimensions of any specific entity of reality. They correspond to the philosophical content categories of metaphysics (what is real), epistemology (what is true)
and axiology (what is of value).
This three part view, therefore, provides the key dimensions of the
philosophical "lense" through which one can view anything and
everything. Figure 1. Presents the
seven questions and their corresponding dimensions of reality. Figure 2. Presents the three primary
dimensions of the philosophical "lense."
The following example illustrates how this philosophical
"lense" may be applied. A #2
wooden pencil is a well-known object and when viewed through this
"lense," one is provided with a holistic understanding of the pencil
and its basic dimensions. This lense
helps us to recognize that a #2 pencil has an origin (whence), a destiny
(whither), and exists in time (when)
and space (where). In additional, we realize that the pencil's
essential essence depends upon three fundamental primary dimensions. These include a concrete product dimension (what is real), an abstract pattern dimension (how is
it true), and a worthy purpose dimension (why is it of value). Thus this pencil exists as a #2 pencil
precisely because it has a concrete product (real) dimension
that identifies what the pencil is made of (e.g. wood, lead, metal,
rubber, and paint), an abstract pattern
(true) dimension that identifies the idea or plan that defines how the concrete physical material is
shaped and assembled into a functional pencil, and a worthy purpose (value)
dimension that identifies why the
pencil exists and the nature of its purpose.
The #2 pencil cannot and does not exist apart from these dimensions. And every entity of reality can be viewed
through this philosophical "lense" in this way. Figure 2. Presents the three primary
dimensions.
Model of Education
By focusing and applying this "lense" to the
educational process, a model of education emerges that is compatible with the
vision of the "statement."
This model provides a more comprehensive view of each component of the
educational process and the linkages between the components.
The educational process is acknowledged to be very complex
and dynamic. Any attempt to isolate all
of the variables is probably impossible.
This model of education, however, identifies six primary components of education in schools and
views these components within the perspective of three primary dimensions, as defined by the
philosophical "lense." It is
the purpose of this model, therefore, to present a more holistic and complete
understanding of authentic educational processes. Figure 3. Presents the Model of Education.
Three integrated dimensions characterize holistic and
authentic educational processes within this model of education.
These primary dimensions are purpose,
product and pattern. They
encompass the primary aspects of the educational learning and developmental
experience. Every educational experience
will be more holistic, authentic and represent integrity in education when
viewed, planned, integrated and implemented within the perspective of each of
these dimensions.
1.
Purpose addresses the axiological question of why and indicates a worthy
Dimension of value. Every
educational experience will be motivated and directed by a meaningful and
worthy purpose. This purpose will have intrinsic meaning,
worth and value beyond success or grades in school. The purpose will link and make meaningful connection to the
between every component of the educational experience, to life, and other
disciplines that are important and of worth and value to the student(s) and
teacher(s). The purpose will provide links to the spiritual and moral dimension
and the values inherent in the Judeo-Christian Biblical narrative. The purpose
answers the questions about why this
educational process and experience is important and of worth.
2.
Product addresses the metaphysical question of what
or who and indicates a
Concrete dimension of what is real. Every educational experience will be motivated and directed to
achieve, construct or develop a concrete product. This product may include aspects if declarative knowledge (abstract information, ideas, facts, forms or
patterns of knowing and understanding), procedural
knowledge (concrete performance, procedures, processes, products or
skills), and valuative knowledge
(worthy spiritual, moral, ethical and aesthetic values, desires, attitudes,
commitments or purposes). The product answers the questions about what this educational process should
achieve.
3.
Pattern addresses the epistemology question of how
and indicates an
Abstract dimension of what is true. Every educational experience will engage the student (often in
cooperation with other students and the teachers) in a significant disciplined pattern of inquiry. The student(s) and teacher(s) will use this
disciplined pattern of inquiry to
achieve, construct or develop a product
that will satisfy a meaningful and worthy purpose. The pattern answers the
questions about how the educational
process may be achieved.
Therefore, the educational experience will engage the
student(s) and teacher(s) in a significant and effective disciplines pattern (how) of inquiry designed to achieve a product (what) that fulfills a meaningful and worthy purpose (why).
The dotted lines in the model (see figure 3) suggest that
these three dimensions are ways of looking at a complex whole. Within this view, there is a very
synergistic interaction between the dimensions. Therefore, the whole is more than the sum of the three dimensions
or parts.
The six primary components identified in this model
include Curriculum Standards, the Teacher and Teaching. The Student
and Student Learning, Performance Assessment, an Evaluation function for each component,
and finally, the complex Context
within which the education in schools occurs.
1.
Curriculum Standards identify the declarative knowledge (patterns), procedural knowledge (products) and valuative knowledge (purposes) important for each discipline. These curriculum standards are the teaching
and learning goals and expectations for the educational process.
Declarative
knowledge (Abstract patterns such as
facts, information, ideas, Concepts, principles, generalizations, forms)
Procedural knowledge (Concrete products such as skills, performance, Processes, procedures,
products)
Valuative
knowledge (Worthy purposes such
spiritual, moral, ethical and Aesthetic values, character traits, virtues,
desires, attitude, commitments)
2.
Teacher Teaching employs various selected methods of
teaching to promote student learning of the curriculum standards. The focus of these methods will be to engage
teachers and students in significant and disciplined patterns of inquire designed to achieve products that fulfill meaningful and worthy purpose.
3.
Student Learning is the primary objective of the
educational process. Students will
learn discipline specific declarative
knowledge, procedural knowledge
and valuative knowledge. In addition, students will learn how to make
meaningful connections between disciplines.
4.
Performance Assessment will attempt to
assess, using a variety of methods, the quality and level of student learning
of the curriculum standards. These
assessment processes will evaluate declarative
knowledge learned, procedural knowledge demonstrated and valuative knowledge desired and
considered worthy within each discipline.
The level of meaningful connections between disciplines will also be
assessed.
5.
Evaluation of each educational component of the method and the
dynamic interaction among and between these components will be continuous and
reflective process. The purpose of this
evaluation will be to assess the effectiveness of each on the quality of
student learning and development.
6.
Context includes all environmental elements that may have an
impact on the educational process. Each
element will be considered within its three-part dimensional perspective. Some of these contextual elements may
include the social, economic, domestic, linguistic, ethnic, administrative,
physical, spiritual and cultural aspects of the environment.
The complex educational process, therefore, include student learning
(declarative, procedural, valuative) and the harmonious development of the
physical; mental and spiritual powers will be facilitated by appropriate
choices and conditions. These include
the identity and integrity of selected curriculum standards, the identity and
integrity of the teacher and teaching methods used, the identity and integrity
of the student, the identity and integrity of the assessment practices
employed, plus a reflective evaluation of the total process within the complex
aspects of its various contexts.
A Biblical Perspective Enhances the Role of Education
The "statement" links education with the harmonious development
of the physical, mental and spiritual powers.
The perspective of the philosophic "lense" clarifies and
enhances the three-part nature of all reality, including human beings. And the "model of evaluation"
builds upon and reflects this ternary view of human nature and every aspects of
the educational process. A biblical
perspective expands, supports and reinforces this view of human nature and the
role of education in human development and restoration.
First, a biblical perspective clarifies the holistic and three
dimensional nature of human beings, identifies mankind's current lost
condition, provides a plan of redemption, and anticipates the possibility and
promise of a full restoration to wholeness.
Ellen White links this plan of redemption and restoration to
education. "To restore in man the
image of his Maker, to bring him back to the perfection in which he was
created, to promote the development of body,
mind and soul, that the divine purpose
in his creation might be realized--this was to be the work of redemption. This is the object of education, the great
object of life. Love, the basis of
creative and redemption, is the basis of true education."
Second, the biblical perspective identifies love as the basis of
creation, redemption and education.
This supreme Christian ethic of love is also holistic and has three
dimensions. Jesus articulated it this
way. "You shall love the Lord your
God with all your heart, with all
your soul, and with all your mind,' this is the first and great
commandment. And the second is like it:
'You shall love your neighbor as yourself.'
On these two commandments hang all the Law and the Prophets."
As indicated in the "statement" cited at the beginning of this
essay, Ellen White describes true education as the harmonious development of
the physical, mental and spiritual powers. And as noted above, love, the supreme
Christian ethic, is the basis of both redemption and education. Therefore, the purpose of Christian
education is the harmonious development of the three dimensions of human
nature, the three corresponding powers, and the three aspects of the Christian
ethic of love. These processes include
the development of (1) physical
strength and skill to demonstrate in concrete ways [to do the good] a love for
God and humanity with all of one's heart;
(2) mental acuity and understanding
that comprehends in more abstract ways [to know the good] a love for God and
humanity with all one's mind; and (3)
a spiritual and moral/aesthetic commitment [to desire the good and beautiful] and
love for God and humanity with all of one's soul. Therefore, this holistic and biblical
approach to education focuses upon this life with an eternal perspective where
Christian education, character and redemption are one. And it is the biblical Judeo-Christian
narrative that provides the context and gives power, meaning and purpose to
this process.
This is education with integrity.
It requires unimpaired and uncompromising adherence to quality,
undivided wholeness and completeness.
It connects theory, practice and worth.
It links knowing, doing and desiring.
Every educational element and process such as curriculum standards,
teachers and teaching methods, students and student learning, assessment of
learning and a meaningful and purposeful context are integrated into a
significant whole. Integrity in
education challenges educators to integrate so that linkages and connections
are realized. Integrity in education,
character education and redemption as one.
Students will develop in a harmonious manner the physical, mental and
spiritual powers. Students will know
abstract (mental) things, be able to do concrete (physical) things, and will
have developed a faith commitment to worthy (spiritual) values. This type of education leads to a love and
worship of God with all of one's heart, soul and mind, and to love one's
neighbor as oneself. Figure 4 presents
a graphic model of these dimensions and powers.
Figure
4. A Model of the Dimensions and Powers
Toward Achieving the Vision: Some Selected Options
The ability to move from rhetoric to reality represents a significant
challenge. The ability to fulfill a
noble vision by linking theory and practice to the purpose inherent in the
inspired "statement" will represent a substantial
accomplishment. The application of the
philosophic "lense" to the educational process will contribute to
this process. The "model of
education" will serve as a useful conceptual framework. And the biblical perspective grounded in the
Jude-Christian biblical narrative gives it ultimate meaning. Christian education with integrity will
require attention to all of these aspects if this vision of the "statement
is to be realized.
To assist in moving toward achieving the vision for Adventist Christian
education, we are suggesting four areas that may help to bring about worthy
purpose, theoretical insights and practical applications. These areas appear to articulate in
significant ways with the inspired "statement," the philosophical
"lense," the "model of education" and the transcendent
Judeo-Christian biblical narrative. By
attending to these four selected options, perhaps some programs could be
achieved toward realizing the vision for Adventist Christian education.
The first option considers the notion of the harmonious development of
physical, mental and spiritual powers.
The second option considers more specifically the development of a
diversity of powers. The third option
considers the fundamental nature of academic content or curriculum
standards. And the forth option
considers how the concept of the integration of faith and learning relates to
the intrinsic qualities of academic content.
The Harmonious Development of the Physical, Mental and
Spiritual
True education is the harmonious
development of the physical, mental and spiritual
powers. This "statement"
is not new to Adventist Christian educators.
It is frequently cited as providing the primary philosophical foundation
for Adventist education. Historically,
Adventist schools have attempted to fulfill its mandate by endeavoring to
provide an education that emphasizes the physical, mental and spiritual
dimensions.
To address the development of the physical
dimension, schools have purposefully included curriculum that incorporates an
emphasis on physical health. The
history of Adventist education is replete with examples of programs that
promoted physical health. The primary
emphases of theses programs focused on espousing a balanced life style. The elements of fresh air, water, sunshine,
adequate rest, exercise, a nutritious vegetarian diet, and trust in divine
power were seen as key essentials.
Additional areas of emphasis included physical education classes and
practical work-study programs that often incorporated manual labor.
To address the development of the mental
dimension, schools purposefully included curriculum that required
challenging mental skills and acuity.
The goal was to develop students to become thinkers rather than mere reflectors
of other men's thoughts. Subjects like
science, mathematics, history, bible, languages, literature, etc., were
considered curriculum areas that promoted rigorous mental discipline and
development. Therefore, a challenging
curriculum would be vital in contributing to the student's mental development.
To address the development of the spiritual
dimension, Adventist schools purposefully include the addition of Bible and
religion classes to the curriculum. In addition, extra curricular activities were
designed to assist in spiritual development.
Some of these elements included devotionals during class times, special
worships, chapels, weeks of prayer and Christian service activities. Some teachers and schools attempted to
integrate biblical and spiritual elements into every subject and every class.
The goal was to develop a Christian "culture" on the campus and
within every classroom. To achieve
this, all teachers, staff members and administrators would be expected to model
by precept and example the life of a born again Christian. In this model, redemption, character
development and education were seen as indistinguishable.
This interpretation of the "statement" and its application to
Adventist Christian education has significant merit. Steadfast vigilance to the vision that inspired this theory and
practice will continue to provide positive results. However, if the various components of the educational process, as
outlined in the "model of education," (curriculum standards, teachers
and teaching, students and learning, assessment of learning, evaluation, and
context)) are viewed through an expanded view of the "statement" and
the philosophical "lense," then a more holistic and harmonious
perspective will emerge. Within this
perspective, each component of the educational process will be viewed as having
three integrated dimensions. By
attending to each of these three dimensions, the educational process becomes
more holistic, realistic and authentic.
This will make Christian education with integrity possible.
One of the important components of the educational process is a
curriculum standard. Viewing this
component through the philosophical "lense" provides a useful example
of its power and utility. In
approaching most subject areas of the curriculum, educators often place a heavy
emphasis on "learning" the abstract
declarative knowledge (information, facts, ideas, forms, patterns)
associated with that particular subject.
When viewed through the philosophical "lense," it is revealed
that this approach can result in various costs because limited attention has
been paid to "learning" the concrete
procedural knowledge and the worthy
valuative knowledge inherent to that particular curriculum subject
area. The philosophical
"lense" should remind educators that every subject contains inherent
and intrinsic physical, mental and spiritual dimensions and that every subject
includes a product, pattern and purpose. Therefore, every subject requires that a
student should learn to know, do and desire if this learning is to
reflect not only the inherent three-dimensional nature of man, but also the
inherent three-dimensional nature of the subject under study. If the educational process, therefore, is to
fulfill the vision of Christian education as suggested by the
"statement," then it must give serious reflection on how these three-dimensional
aspects may be applied. This will
require significant research, study and application. The scope of this project
is well beyond the limits of this essay.
What we are doing here is to begin the process by suggesting a
conceptual framework that will give direction to this endeavor.
The Development of a Diversity Powers
We are suggesting hat if Adventist Christian education is to move toward
achieving its vision as advanced in the "statement," then it should
consider refocusing in a substantive way.
In addition to focusing on the three dimensions as outlined above, it
should give attention to the development of a diversity powers. While
there is a wide spectrum of powers, they can be categorized under the three
headings of physical, mental and
spiritual powers.
What does it mean to develop the physical,
mental and spiritual power? Are students developing these powers when they
study and learn the traditional curriculum content? Or is the development of a
physical, mental or spiritual power something fundamentally different? And if
this is the case, then is it possible that three should be a significant shift
in the role of the educational process?
Historically, education in schools has often been compromised because of
competing visions for the role and purpose of education. There are only three traditional roles for
education in schools. One is socialization. The objective of socialization is to prepare and shape students
to fill productive roles in society and to preserve a culture's norms and
values. This process trends toward the
homogenization of its members. A second
role for education is to pass on to the young the accumulation of a culture's
particular forms of knowledge and
wisdom. The goal is to teach students
the particular forms of knowledge that will ensure their realistic and rational
view of the world's reality, truth and value.
This process tends toward specialization and a divergence of its
members. A third role for education is
to help each individual student realize his or her unique human potential.
Here, the objective is to assist students develop the maximum every
student's unique and intrinsic ability and human potential. This process tends toward emphasizing
individual differences and thus a divergence of its members.
These competing visions for education have resulted in a compromised
curriculum in the history of American education. And these trends also appear to have influenced the theory and practice
of Adventist education. Some educators,
however, are suggesting a need for radical changes. They believe that because of the conflicting nature of these
three traditional purposes for education, perhaps the real role and purpose for
education will be found elsewhere.
Kieran Egan proposes that role of education needs shift from its
traditional roles to that of developing "tool for
understanding." The focus of his
work is on the development of language as a vital "tool for
understanding" the world. Summit
School, a private school in Illinois has demonstrated in its practices the
importance and long-term value of focusing on developing a wide variety of
learning tools. These include a
diversity of tools in the cognitive (mental) psychomotor (physical) and
affective (spiritual) domains. A very
interesting observation concerning the students who go through the Summit
School experience is that they seldom require Special Education services. This is in contrast to the considerable
evidence that this is not the case among the students attending the public and
private schools in America. A growing
demand for the services of Special Education teachers in both public and
private schools, including Adventist Christian schools, is widely acknowledged.
The purpose of a "tool for understanding" is to provide a
window on the world. Different tools
provide differing views of the world.
An expanded repertoire of tools or
powers that include the physical,
mental and spiritual domains increases the diversity of these powers. This will have the potential of enriching in
multiple ways the powers for understanding the world.
The Nature of Curriculum Content
What is the fundamental nature of curriculum content that students are
asked to learn? Is there anything about the intrinsic nature of curriculum
content that is important to consider?
In response to these questions, the philosophic "lense"
provides an important perspective. It
helps to clarify the holistic nature of curriculum. It is this perspective that links curriculum content to the
vision articulated in the "statement."
Every curriculum content area provides a window on the created
world. An holistic view of curriculum
leads to an holistic view of the world.
Within this view, it is possible to perceive the reality, understand the truth
and accept and internalize the values
inherent in every entity of created reality.
If the reality about curriculum content is reduced to abstract symbols,
we lose. If the truth about curriculum
content is limited to abstract symbols, we lose. And if the values about curriculum content are presented only in
abstract lifeless and abstract symbolic forms, we lose. To avoid these losses, educators need to
return to the pre-institutional, pre-symbolic, and pre-abstraction times to
discover the depth of meaning and existence inherent in the realities, truths
and values intrinsic to every subject are of the curriculum.
How can this be achieved when the utilization of abstraction has been
institutionalized and is so pervasive and powerful in today's world? This
represents a significant challenge, because, as Glen Greenwalt has so
perceptively pointed out, modern humans have aggressively mapped the created
world and universe with our system of abstraction symbols. The results of this "modern"
approach is a two edged sword. While
one side may give us a sense of understanding of the world and how it works,
yet the other side is deadly. The abstractions
that have been institutionalized have robbed us of a clear perception of reality, they have given us a false
sense of security about our knowledge of truth,
they have emaciated the power and potential of our moral, authentic and
spiritual values, and they have
undermined out ability to make meaningful and living connections between them
so as to create a coherent whole.
How might this challenge be overcome? First, theses abstractions need to
be recognized for what they are. They
are only abstract symbols that have become institutionalized and that they only
represent something that is real. And second, the real concrete reality,
abstract truth and worthy values that they actually do represent, need to be
rediscovered. One way to do this is to
let the mystery of the stars "sing" again. Modern science has attempted to demystify their meaning. And modern culture has developed the belief
that the meaning of the stars and the rest of created nature is achieved by
abstract symbolic descriptions. This
implies that this is all there is to know.
However, songs can reveal more than any symbol, word or concept. The power of song can provide multiple
levels of meaning. We need to
rediscover the meaning and mystery of created nature. We need to listen again to nature's songs.
Another important way to overcome the dominance of abstract symbolization
of reality is to recognize that we live our live within the context of a
powerful biblical transcendent narrative.
This narrative provides meaning for the past, present and future. The power of this narrative goes beyond
abstract words, concepts or symbols.
The power of this story gives meaning and purpose to all reality, truth
and value. It places everything in the
context of meaning.
If educators would listen again to nature's songs and live their lives
within the context of the biblical transcendent narrative, then teachers and
students would be able to properly connect abstract truths of knowing values
and purposes that provide meaningful insight and experience. This process acknowledges that insight comes
before words and communication, that uniqueness is evident before universality
and generalization, that an experience is evoked before a declaration is made,
and that permanent facts are replaced by moments of insights and
experience. Abstract doctrines,
theories and ideologies tend to divide while concrete events; insights and
moments of experience in time tend to unite.
Therefore, if description overrides an indication, if an explanation
supersedes the inexplicable, if common sense misses the uncommon, and if dogma
ignores the mystery, then abstract symbols, words, names and concepts are
inadequate for approaching God's created world and the curriculum that
represents it. The words of Scripture
help to capture and enlarge this vision.
By the word of the Lord, were the heavens made; and all the host of them
by the breath of his mouth…Let all the earth fear the Lord; let all inhabitants
of the world stand in awe of Him. For
he speak, and it was done; commanded, and it stood fast.
Abraham Heschel
expands on this view and challenges us as we consider the Creator and His
Creation.
We can never sneer at the stars, mock the dawn or scoff at the totality
of being. Sublime grandeur evokes
unhesitating, unflinching awe. Away
from the immense cloistered in our own concepts, we may scorn and revile
everything. But standing between earth
and sky, we are silenced by the sight.
This view suggests that every subject area of curriculum content is
related to God's created universe and has an inherent spiritual dimension. Parker Palmer refers to the "great
things," as the subjects that call teachers and students to know, teach
and learn. Therefore, every subject can
be viewed as a great subject and can be viewed with awe, wonder and reverence. The poet Robert Frost understood this
truth. In a powerful metaphor, he
describes these relationships. "We
dance around in a ring and suppose, but the Secret sits in the middle and
know." Teachers and students dance
around each subject in awe of its mystery, wonder and greatness. They probe and study, knowing however, that
they will never be able to completely reveal all of its secrets and
essence. This activity reflects a
balance between mystery and meaning, stillness and utterance, reverence and
action. This mystery refers not only to
the things about the world not yet known.
It also refers to something that will never be known. This articulated. This mystery can never be known, it can only be approached in
wonder, awe, reverence and respect. Its
song can tell us much more than any abstract symbolic representation.
There is a profound sense of mystery and wonder inherent in every great
subject. This gives grandeur to the
mind, fertility and worth to the soul, and an essence of dignity to life and
living. The ineffable mystery of the
design and very existence of the created universe proclaims in silent thunder a
moral and spiritual imperative; "What is required of me?"
Because of this, we are compelled to sing a song which we cannot utter,
say a word we do not know how to spell or pronounce, and see the world we do
not know how to name. It is then that
we discover a Psalm, a song that we can sing, a word that we can spell or
pronounce, and a world that we can name, A Song! A Psalm!
Praise the LORD from the heavens; Praise Him in the heights! Praise Him,
all his angels; Praise Him, all His hosts! Praise Him, sun and moon; Praise
Him, all you star of light! Let them praise the name of the Lord, fir He
commanded and they were created. He has
also established them forever and ever; he has made a decree, which shall not
pass away.
By acknowledging and recognizing that a knowledge of God provides the
foundation and source for all true knowledge and development, the Adventist
Christian educators acknowledges the true foundation for every aspect of the
educational process. This perspective
places the spiritual dimension of all reality at the heart of every great
subject, every method and every learning experience.
The Integration of Faith and Learning
This fourth option addresses the concept of integrating faith and
learning. Integration implies bringing
together one or more separation or discrete elements. When integrating faith and learning, faith is brought to learning
and learning is brought to faith. The
final product is depending upon each element coming successfully to the
other. In this way, faith enhances
learning and learning enhances faith.
If, however, the educational process is viewed from the perspective of
the "model education," the philosophical "lense," and the
inspired "statement" as presented above, then this integration model
may be incomplete and insufficient. A
more holistic understanding of the relationships between faith and learning
would need to account for the intrinsic and internal spiritual qualities
inherent in every subject are of curriculum content and every aspect of the
educational process. This acknowledges
the mystery and wonder of God's creation, the complexity of the teaching and
learning activities, and the holistic nature of the teachers and students who
are involved in this complex education purpose. They provide the foundational elements for a holistic development
of a diversity of physical, mental and spiritual powers.
This model would not deny the influences of external revelatory gifts
from God on faith development and learning.
The power and influence God's revelation as found in the Bible and
nature plus the role of the Holy Spirit are recognized. However, this model proposes that educators
should look to the inherent qualities of subject, method, process and person to
find intrinsic dimensions that enhance development. This model, therefore, acknowledge the presents of God's
revelation and the spiritual dimension inherent within His created world. It also acknowledges the essential external
influences of God's revelation through the ministry of the Trinity.
Conclusion
The harmonious development of the physical, mental and spiritual powers
is education with integrity. As this is
realized, students will know abstract mental things, be able to do concrete
physical things, and will have developed a faith commitment to worthy spiritual
values. They will be able to achieve
this holistic development of the physical, mental and spiritual powers through
a diversity of tools for understanding the world and God's creation. Adventist Christian education with integrity
will link character development with redemption and restoration. This gives meaning and purpose to Christian
education and endows it with power. In
this way, Adventist Christian education may be enabled to move from rhetoric
toward the reality of its inspired mission.
References
Ellen G. white, Education (Mountain view, California:
Pacific Press Publishing Association, 1903), p.13. Italic supplied.
Ibid., pp. 15, 16. Italics supplied.
Matthew 22:37-40. NKJV. Italics supplied.
Ellen G. White, Education, p.
17.
Davit F. LaBaree, "Politics, Markets, and the Compromised
Curriculum," Harvard Educational
Review. Volume 57, Number 4,
November 1987, pp. 483-493.
Kieran Egan, The Educated Mind: How
Cognitive Tools Shape Our Understanding (Chicago 60637, The University of
Chicago Press, 1997).
M. Ruth F, Tofanelli, The Summit
School Story (Modern learning Press, Inc., 1998).
Glen Greenwalt, "Stars, Texts and Emerging Shapes of Biblical
Renewal," |spectrum. Volume 27,
Issue 1, Winter, 1999, pp. 9-16.
Psalm 33:6, 8, 9. NKJV.
Abraham Heschel, Man is Not Alone
(New York, Harper & Row, Publishers, Incorporated, 1966), p.25.
Parker J. Palmer, The Courage to
Teach (San Francisco: Jossey-Bass Inc., Publishers, 1998).
Robert Frost, "The Secret Sit" from The Poetry of Robert Frost, Edward Conney Lathem (ed.) (New York:
Henry Holt, 1979), p. 362.
Psalm 148:1-6. NKJV.
Ellen G. White, Education, p.
14.
Note: The ideas about the questions, dimensions, the philosophic "lense" and the GRAPHIC MODELS that illustrates these ideas come from: Ralph M. Coupland, The Nature of man AND EDUCATIONAL Administration: A Ternary Function (Doctoral Dissertation, Andrews University, 1981)