Institute for Christian Teaching
Education Department of Seventh-day Adventists
INTEGRATING FAITH IN THE
PERI-CURRICULAR PRACTICES
OF AN ADVENTIST INSTITUTION
OF HIGHER LEARNING
by
Ron du Preez
Solusi University
Bulawayo, Zimbabwe
441-00 Institute for Christian Teaching
12501 Old Columbia Pike
Silver Spring, MD 20904 USA
Prepared for the
27th International Faith and Learning
Seminar
held at
Mission College, Muak Lek, Thailand
December 3-15, 2000
Introduction
When I entered the
9th grade at a Seventh-day Adventist academy I seriously applied
myself to my studies. As a result, at the end of the first term, I ended up
with straight A's, and at the top of my class. But, when I compared my grades
with those of my fellow classmates, I discovered that the next highest grade
point average was a "C." Since I was merely interested in being "number
one" in class, I decided that I really did not have to study that
faithfully. Consequently, there was a steady and marked decline in my grades,
even though I still managed to retain first place. Unfortunately, in the
competitive environment of that Adventist school, I ended up "proud of my
mediocrity"![1]
How could this have
occurred in a school that was set up to teach the virtues and values of Christian
character? Yes, I had faithfully gone to Bible classes, where we studied about
the sacrificial life of Jesus Christ. And yes, I had even attended
chapels, and worships, where further instruction was given on what it means to
be a humble Christian. What had therefore "gone wrong"?
As can be observed
from the research on the history of the integration of faith and learning,[2]
there has been an ever-increasing interest by reflective Christian educators
concerning how to practically and successfully incorporate faith into the
variety of subjects taught in the classroom. A growing body of literature is
now becoming available to teachers interested in seeking ways of stimulating
students to think Christianly about every course, from Accounting through Zoology.
However, it is
becoming more and more apparent that a similar emphasis now needs to be placed
on integrating faith into everything that happens in an educational institution
outside of the classroom, since these experiences also have a profound impact,
indeed an indelible influence, on the learner. The purpose of this reflective
essay will therefore be to make a constructive critique of these "peri-curricular"
practices, to propose recommendations as to how to facilitate this faith
integration, together with certain evaluation strategies to assess the
effectiveness of this integration.[3]
Due to space
limitations, only a few representative issues will be selected for
consideration.
Definitions
Since terms are
still somewhat "fluid" in this relatively new area of faith
integration, and since for pedagogical purposes there seems to be a need to
differentiate between various aspects of the so-called "hidden"
curriculum, it will be necessary to clearly identify how certain terms will be
used in this paper, unless they are part of a direct quotation from another
source.
Peri-Curricular – All the non-classroom activities, practices, and
experiences at an Adventist educational institution that have a bearing or
impact on the education of the student while attending school, as well as all
the alumni-related interactions between the institution and former students.
Pre-Curricular
– Actions and procedures, such as
the criteria and selection process of faculty and staff, which directly or
indirectly affect the practicability of integrating faith into the actual
intended instructional curriculum.
Co-Curricular – Programs and opportunities planned by the
institution as an intentional part of the overall educational experience to be
gained by the student outside of the classroom; this includes chapels, outreach
ministries, etc.
Extra-Curricular
– Practices and policies of the
institution that, though unintended, do convey specific values to students;
this concept also includes all sanctioned activities participated in by students,
either on or off campus, which are not part of the officially planned
non-classroom curriculum; this includes things such as television programs
viewed, student clubs, etc.
Post-Curricular – Strategies of the institution to actively remain in
contact with alumni, so as to involve them in continuing education
opportunities, networking with current students, etc.
Theo-Philosophical Basis
Excellent seminal
essays on the scriptural foundations for the integration of faith and learning
have provided adequate evidence that faith integration by Christian educators
is not merely a fully legitimate enterprise, but it is clearly an indispensable
task incumbent upon any Christian educational institution.[4]
From his study of Deuteronomy 6:4-9, a pivotal passage on religious education,
John Wesley Taylor has concluded that, with the Word of God as the source, a
loving and committed Christian teacher is to comprehensively, holistically, and
diligently utilize prime moments to get students to focus on God in such a way
that they will develop spiritually, mentally, physically, and socially.[5]
Just as Jesus
matured in an integrated manner, "in wisdom and stature, and in favor with
God and men" (Luke 2:52),[6]
so the Adventist system of education is to be comprehensive and all-inclusive.
Ellen White noted that "true education,"
has to do with the
whole being, and with the whole period of existence possible to man. It is the
harmonious development of the physical, the mental, and the spiritual powers.
It prepares the student for the joy of service in this world, and for the
higher joy of wider service in the world to come.[7]
While most current
studies appropriately emphasize the indispensability of incorporating Christian
thinking into course content, and classroom instruction,[8]
there is the distinct danger that this well-meant focus may become so
all-consuming that peri-curricular practices will be ignored and even
forgotten. As veteran faith and learning specialist, Arthur Holmes cautioned: "A
Christian liberal arts education cannot be impounded in classrooms and
libraries, but must extend itself into the extracurricular."[9]
In basic agreement, George Akers noted: "Nurturing faith in every
aspect of the program is everybody's business at a Christian school, if the
place is to be effective."[10]
In White's words: "A Christian influence should pervade our schools."[11]
Indeed, "compartmentalization has no place on the Christian campus."[12]
Similarly, in its "Total
Commitment Document" the General Conference of Seventh-day Adventists focuses
beyond the classroom, and calls for affirming unambiguously in "campus
life the beliefs, practices, and world view" of the Adventist church.
Furthermore, it stresses the need to maintain an "overall campus
environment which ensures opportunities" for encounters that will produce "men
and women who are well-balanced spiritually, mentally, physically, and
socially."[13] As
Holmes noted: "All of life with its culture and its learning must
be penetrated with Christian perspectives, if Jesus Christ is to be Lord of
all."[14]
In view of the fact
that peri-curricular activities are so crucial for the successful education of
the student, this paper will consider how Adventist institutions can harness,
effectively utilize, transform, strengthen, or as needed, even develop new
strategies in the overall educational program.
Pre-Curricular
Though perhaps
unintentionally overlooked, there are several aspects of the organizational
structure and operational procedures of an educational institution that
directly or otherwise impact the life of students before they set foot on
campus, or even before they enter the classroom.
Faculty
Selection. Consider the matter of
employment procedures. For example, when it comes to the selection of teaching
faculty, too many institutions seem to ask basically only one two-pronged
question: Is the person a Seventh-day Adventist "in good and regular
standing," with an advanced or terminal degree in the area of need?"
Such a uni-dimensional approach, however, mistakenly ignores the holistic philosophy
and core objectives of Adventist education.[15]
Just as Paul
charged Timothy to "be an example to the believers in word, in conduct, in
love, in spirit, in faith, in purity" (1 Tim 4:12), so Ellen White notes
that "in order that the teacher may accomplish the object of his work, he
should be a living embodiment of truth."[16]
In fact, she declares that "a pure life, the results of sound principles
and right habits, should therefore be regarded as his most essential
qualification."[17]
If, as White
indicates, "the habits and principles of a teacher should be considered of
even greater importance than his literary qualifications,"[18]
then, in order to appropriately staff Adventist institutions, a radically
different approach ought to be adopted. Once it has been established that the
prospective employee is an SDA, a careful screening process needs to be
undertaken. This would include both a comprehensive questionnaire to be
completed by the applicant, as well as similar questionnaires and letters of
recommendation from various reliable supervisors, subordinates, and colleagues
concerning the individual. While a personal statement of educational philosophy
and overall teaching objectives from the applicant may be somewhat
enlightening, questions such as the following would appear more relevant in
light of the indispensability of the integration of faith and learning: (a)
What posts have you actively held in your church during the past 3-5 years? (b)
What are your specific spiritual gifts, and in what forms of ministry have you
utilized them over the past 3-5 years? (c) What kinds of community activity
and/or service have you been involved with over the past 3-5 years? (d) What
kinds of personal health/exercise programs have you been following for the past
3-5 years? (e) Itemize the various professional organizations you have been an
active member of, as well as all the scholarly presentations made and refereed
journal articles published during the past 3-5 years. (f) List all your
graduate degrees, indicating the area of concentration for each. (Obviously,
other questions, appropriate to the objectives of each individual institution,
could be added as needed).
With information
such as the above, the institution will be much more likely to employ faculty
who are supportive of its overall educational aims. However, this type of
procedure cannot necessarily guarantee that the employee will remain committed
to such a holistic approach. Thus, in the employment contract, there needs to
be clearly-stated faculty promotion/retention/dismissal procedures, in order to
safeguard the integrity of the educational enterprise. In other words, on a
regular annual basis, there must be a fair and objective student, peer,
immediate supervisor, and administrative evaluation, as well as a self-assessment
in order to ascertain whether or not that faculty member still subscribes in
belief and practice to the educational philosophy of the institution.[19]
Obviously, in order
to promote the successful integration of faith in the entire campus, procedures
similar to the above need to be appropriately carried out in connection with
the recruitment and continued employment of administrators, and all other
staff.[20]
Student
Recruitment. Earlier this year, as
Public Relations Officer at Solusi University, I was working on the production
of a new attractive brochure, aimed at prospective students. Inside were to be
three "Solusi Success Stories"– personal accounts of alumni: a
founder/president of a bank, a general manager of an airline, and a medical
director of a large city hospital. But, as I reflected on the "success"
stories I was compiling, I began to realize that, by means of these accounts, I
was subtly suggesting that "material possessions" and "managerial
positions" were the substance of success. Indeed, even as a committed
Adventist theologian, I had unsuspectingly been sucked into the web of worldly
values. Is it really power or prestige, positions or possessions that form the
true measure of success for a Bible-believing Christian? Would it not be more
congruent with the institution's overall philosophy, to rather showcase stories
of alumni who have made a tremendous impact on the community and/or the church
as a result of their self-sacrificial service? In brief then, even brochures,
and for that matter all promotional materials, must properly portray the
holistic worldview of the institution, so as not to adopt worldly standards to
attract students.
Other
pre-curricular practices, such as a faculty/staff wellness program, the maximal
size of individual classes, and even the type of meal payment plan,[21]
all of which impact the integration of faith on campus, need to also be
carefully structured so as to facilitate a holistic worldview.
Co-Curricular Activities
Basically all
Adventist tertiary institutions provide intentionally structured programs as
part of the overall educational experience to be gained by the student outside
of the classroom. Since these co-curricular activities are specifically aimed
at being faith-affirming and character-enhancing, only selected aspects of some
matters will be considered here, with suggestions for improvement.
Business Office. To some extent, it seems that the spiritual
atmosphere on a campus is often directly related to the perceptions of students
(and even faculty and other staff, for that matter) as to how they are treated
vis-a-vis financial matters. While efficiency and accounting ability are
expected of any business office staff, the issues that frequently assume
gigantic proportions in interpersonal relationships, are such simple Christian
graces as courtesy, friendliness, helpfulness, non-self-justifying apologies
for mistakes made, and the willingness to genuinely listen to a student's
concerns (even if no human solution seems readily available).
In order to achieve
this, all prospective business office personnel need to undergo a screening
process similar to the one outlined above for faculty selection. Just as for
faculty, business office personnel must participate in an annual evaluation.
Also, concerted, ongoing in-service training seminars in "people"
skills, needs to be conducted for these workers. However, once it becomes clear
that an employee continues to have a detrimental influence on the spirituality
of the campus, due process needs to be followed in replacing that worker. While
it will obviously be impossible to please all of the students all of the time,
when students in general (and all other members of the institutional family)
are satisfied with the way they are being treated by the business office staff,
there will be a definite improvement in the spiritual tone of the institution.
Worship
Attendance. The issue of "required"
worships and mandatory chapel attendance has long been a matter of debate and
dissension on Adventist campuses. In an earlier faith and learning seminar
Oliver Koh starkly pointed out some of the tensions resulting from this issue:
There is, for
instance the tension between the evangelistic thrust and the readiness of an [sic]
captured audience of a mixed multitude of students, especially in mission
schools, who are required to attend religious meetings conducted as Christian
worship. Such tension is heightened in boarding schools where worship
attendance frequently becomes a fertile ground for infractions, a matter of negotiation
and bargain [sic] for minimum participation, a cause for some to depart
from [the] dormitory as well as the school. . . . There is tension among
worship participants on [sic] perceiving worship as an extra-curricular
duty, a presentation like a lecture that requires scholarly preparation rather
than an offering of love and gratitude.[22]
Much of this
unhealthy tension can be significantly reduced by an open administration that
works in close cooperation with the campus chaplain, the theology faculty (if
any), and the minister of religion of the student association.[23]
For instance, rather than requiring that all students must attend a traditional
worship service in the sanctuary, wise administrators could provide an entire
plethora of attractive spiritually-enriching alternatives. Options could
include small-group settings, resulting in greater personal involvement in
worship; relevant, contemporary topics presented in a captivating manner, from
a Scripture-based perspective; a multi-sensory approach to worship, including
the use of multi-media; a systematic study of a topic, so as to provide steady
spiritual growth; and a singalong-praise-testimony format, as a less formal
worship style. While providing such a variety of choices will doubtless require
additional efforts in record-keeping, the spiritual benefits of an enhanced
worship experience clearly outweigh any such mundane concerns.
In order to further
encourage this intentional promotion of faith, campuses can include facilities
such as a prayer garden, a prayer chapel, quiet spots of natural beauty on
campus, and by strategically-arranged park benches that provide places for
quiet reflection. This faith perspective can also be enhanced by the selection
and piping in of spiritually-uplifting background music in appropriate places
(e.g., in recreation areas, lounges, etc.), and by the promotion and
utilization of visual media programs (e.g., overheads, slides, TV, videos,
etc.) which uphold and inculcate values congruent with the philosophical objectives
of the institution. In addition, this Christian perspective can be strengthened
by operating a well-supervised work program (with committed Christian
supervisors), by selecting and training committed student spiritual mentors, by
having a greater variety of outreach ministries (so as to provide opportunities
of service for differing personalities, temperaments, interests, and spiritual
gifts), by enlisting more faculty to participate in faculty home evenings (when
faculty invite students over for food and fellowship), by encouraging all
employees to eat in the cafeteria with students at least once per week (to
socialize with them on their "turf"),[24]
and by conducting weekend revival retreats, and wilderness survival programs.
From the way that
an institution operates its new student orientation program, through its
student retention procedures,[25]
as well as in the manner in which it conducts its graduation exercises, every
co-curricular aspect of campus life must reflect the holistic philosophy of
Adventist education.
Extra-Curricular Experiences
Since it appears
that on many campuses there are a host of non-classroom activities which are
officially sanctioned by the institution that, perhaps though unintended, do
convey specific values to students, this section will go into greater depth on
these issues, as they relate to faith integration.
Quantitative
Reports. Even a cursory reading of
the Bible indicates that on various occasions records were taken of the growth
and development of God's people.[26]
Unquestioningly, record-keeping is useful in order to assess improvement and
progress. However, there is a dangerous downside to this numbers emphasis –
pride in human achievement.[27]
This haughty attitude is quintessentially epitomized in Nebuchadnezzar's
braggadocio: "'Is not this great Babylon that I have built for a
royal dwelling by my mighty power and for the honor of my majesty?'"
(Dan 4:30, emphasis added). The result? With the swiftness of an eagle he was
reduced from a boast to a beast!
Thus, while it is a
recognized fact that there is a place for financial figures, quantitative
analyses, and numerical records, is it really necessary to elevate statistical
reports to the "number one" position, as so often done? The number
of new students enrolled; the number of courses being offered; the number
of books in the library; the number of faculty with doctorates; the number
of computers in the lab; the number of graduates; even the number
of baptisms! This fixation on figures conveys the impression that quantity is
of considerable consequence. Yet, when overemphasized in this way, it may
reflect a secular value system that ignores qualitative development.[28]
In view of the fact that a holistic education seeks to promote Christian values
such as commitment, quality, excellence, self-sacrificial service, and
humility, would it not be more congruent with this goal to thus reassess the
entire concept of "success," and then report things in such a way as
to enhance a faith-based perspective?[29]
Instead of a Dean's
List (which emphasizes only academic achievement), why not establish a "President's
List," which seeks to recognize all students who model a consistent and
harmonious development of all the basic values and objectives of the
institutions? Quality growth can also be assessed by means of pre- and
post-tests, improved community relations, the overall tone and general content
of student publications, the growth and success of the work program, improved
methods and results in student retention, the vibrancy and spontaneity of
voluntary spiritual activities initiated and conducted by students,[30]
the growth of spiritual mentoring programs, the improved health awareness and
wellness practices of students and employees, student and employee involvement
in optional community and church-related activities, the quality and relevance
of scholarly faculty publications, the state of the institutional loyalty of
administrators, faculty, staff, students, and even alumni, the exit reflections
of students, as to the perceived quality and value of their educational
experience, especially peri-curricular practices, and the selection of "Alumni
of the Year,"[31]
who live exemplary lives that are "Bible-based, Christ-centered,
service-oriented, and kingdom-directed."[32]
In brief, the focus
should not be facts and figures, but rather an integrated and comprehensive
perspective of the development of dedicated students who seek to serve the
community and the Lord.
Lifestyle
Consistency. While others have dealt
with this issue of modeling more in depth,[33]
the purpose of this section is rather to reemphasize this, from the perspective
of consistency and integrity, together with a couple of relevant examples.
Living as a
committed Christian, the apostle Paul could say: "Imitate me, just as I
also imitate Christ" (1 Cor 11:1). Indeed, as Ellen White indicated, "one
example is worth more than many precepts,"[34]
and it "will preach louder than words."[35]
If this is so, then administrators, faculty, and staff must seek to practice
what they preach.
Consider, for example,
the case of an SDA educational institution that, while permitting only a vegetarian diet in the
cafeteria, raises beef cattle as one of its main sources of income from its
farm. When students realized this, they quickly charged the institution with being
hypocritical. Paul Brantley aptly remarks: "Students readily detect faith
that is phony and discontinuous rather than integrated. They know when our
deeds fail to match our creeds."[36]
Thus, while the "Total Commitment Document" calls "the faculty
and staff to a consistency of
life-style,"[37]
unfortunately, there is sometimes a "tension between creeds and deeds,
between believing and living."[38]
A similar
health-related anomaly becomes apparent when there is a public promotion of a
vegetarian diet as being the best, and yet the practice is one of providing
meat at official faculty/staff socials, both on and off campus. Recognizing
that, "faculty modeling is a primary force in motivating students to adopt
new behaviors and a key factor in implementing programs promoting wholeness,"[39]
and aware that "students tend to fashion their lives more according to
what the teacher does, than by what is said,"[40]
it would be prudent for institutions to foster a more consistent pattern
relating to dietary practices, as well as all other areas.[41]
For, as Taylor aptly remarks: "If we want our students to become authentic
Christians, then we as educators must set the pace, thinking and living
Christianly."[42]
Put simply: "Spirituality is more easily caught than taught."[43]
Entertainment
Practices. Mass media is an
overwhelmingly powerful social institution. In fact, as Delyse Steyn notes: "Television
is the most dominant medium and its marriage with rock 'n roll in the music
video are significant forces that both in style and content, reflect the spirit
of the age, which therefore need to be understood in terms of influence on
thinking and feeling."[44]
Others, such as Australian graphics designer Daniel Sheehy, have been more
direct, pointing out specific problems. Sheehy "stated that film
techniques distort reality, overload the nervous system, and force subliminal
acceptance of actors' values (51 percent of whom condoned adultery, 80 percent
favored homosexuality, and 97 percent were pro-abortion, one study showed)."[45]
In a similar vein, lamenting the wave of decadence on television, James Sire
identifies the moral views of the modern media: "Happiness is associated
with money, sex and power. . . . Fathers are weak and bumbling. . . . People
are depicted in morally compromised situations as if they were the norm."[46]
Then he warns: "When decadent morality is portrayed as normal, this
morality seeps into the consciousness of viewers,"[47]
and their moral powers are "unwittingly eroded."[48]
A study of
Scripture shows that there are certain basic principles regarding what
believers should permit into their minds. The classic passage is found in
Philippians 4:8: "Whatever things are true, . . . noble, . . . just, . . .
pure, . . . lovely, . . . of good report, . . . praiseworthy – meditate on
these things." The same sentiment is reiterated in Colossians 3:2 (KJV): "Set
your affections on things above." Or, as the Psalmist prays: "Turn
away my eyes from looking at worthless things, and revive me in Your way"
(Ps 119:37). For, "I will set nothing wicked before my eyes" (Ps
101:3).
With so much
evidence demonstrating the serious negative effects of much of the average
television programming, the Christian campus will need to be especially
vigilant as it attempts to educate its students concerning this all-pervasive
medium. Hopefully, courses such as Film Evaluation, and Christian Ethics will
provide principles and criteria that students can use in determining which
videos or TV programs to watch. Steyn appropriately notes:
If education is to
be redemptive, and its focus is on the restoration of the image of God in man,
then a study of the mass media must be given a place in the curriculum . . .
[since] it has assumed the role of the priesthood in the secular society and
must therefore be counterbalanced with a Christian perspective on reality and
truth. Its portrayal of salvation is not redemptive but rather it is
essentially damning in terms of its functional and pragmatic utilitarianism and
relativism.[49]
Thus, in addition
to specific classroom instruction, the leadership of the institution itself
needs to establish clear, practical, morally-sound guidelines for the selection
of TV programs, videos, etc., that are to be shown on campus. Also, all
educators must guard against the lure of a mere "lip service," such
as offering a prayer before the showing of a morally questionable video.[50]
While it is
biblically correct for an institution to determine that only that which is
morally uplifting and congruent with its mission will be permitted to be shown
on campus, it must move beyond merely bemoaning the moral evils of the modern
media. In fact, whenever something bad is removed, something better must
be substituted. Thus, it would be prudent to follow the lead of the various
Christian thinkers who recommend that activities such as the following be
utilized as positive alternatives to the time spent watching TV: Reading
character-building books, exercising, doing good deeds, informal discussions
and debates, listening to uplifting music, learning to play a musical instrument,
writing letters, participating in a work program, joining a singing group, etc.[51]
While the focus of
the above discussion has been mainly on the dangers of the misuse of TV and
videos, the same concerns and cautions could be noted about other types of
entertainment frequently permitted on Adventist campuses, certain elements of
which could easily erode basic biblical ethics. This includes issues such as
the uncritical use of the Internet, the permissive attitude towards music,
especially MTV,[52] and
the undiscriminating selection and production of dramatic presentations.[53]
Educators ought to encourage committed Adventist musicians to compose, direct
and perform music that is socially and spiritually uplifting; also they must
challenge dedicated playwrights to write and produce character-enhancing plays,
so that students will learn how to think Christianly even in this
extra-curricular area of entertainment. As Holmes put it: "We need an
integrated spirituality."[54]
Thus, instead of unconsciously conforming to current cultural practices,
educational institutions must make a concerted effort to be catalysts in the
transformation of society.
Recreational
Activities. Without a doubt, the
issue of sports and games[55]
has been one of the most contentious in Adventist educational circles. This has
primarily been due to concerns over the matter of rivalry and competition.[56]
While it is to be recognized that a spirit of rivalry[57]
can arise in many situations (including physical education classes, as well as
all other classes), concern regarding extra-curricular sports will be addressed
in this paper, because these competitive activities are virtually always
conducted without any consideration of the values being transmitted to the
students.
Addressing the
issue of rivalry, Paul says that those who engage in "measuring themselves
by themselves, and comparing themselves among themselves, are not wise" (2
Cor 10:12). In her classic on the principles of true education, Ellen White
spoke pointedly about sports:Some of the most popular amusements, such as
[American][58]
football and boxing, have become schools of brutality. They are developing the
same characteristics as did the games of Rome. The love of dominion, the
pride in mere brute force, the reckless disregard of life,
are exerting upon the youth a power to demoralize that is appalling.
Other athletic games, though not so brutalizing, are scarcely less
objectionable, because of the love of pleasure and excitement, thus
fostering a distaste for useful labor, a disposition to shun practical
duties and responsibilities and its tranquil enjoyments. Thus the door is
opened to dissipation and lawlessness, with their terrible results.[59]
While other modern
writers have likewise noted negative aspects of competitive sports,[60]
it appears as though there are seven basic problems with these activities:
(a) Vengeance
Promotion: a basically selfish attitude is fostered;
(b) Violence
Glorification: an aggressive spirit is encouraged;
(c) Viscera
Magnification: uncontrolled emotionalistic reactions are portrayed as
normal;
(d) Vacuum
Usurpation: the emptiness of a godless soul finds a pseudo-fulfillment in
sports;
(e) Victor
Adoration: sports stars are elevated to a godlike status, and hero-worship
abounds;
(f) Vanity
Formation: those who are successful, easily become self-centered and proud;
(g) Value
Transmutation: biblical norms, such as love and truthfulness, are ignored,
while "hatred" (of the opponent) and "deception" (of the
rival), are promoted as actions that are "good;"
If Christian education
is to facilitate the development of biblical values in every aspect of campus
life, including sports and games, then these activities must exemplify the
following aspects:
(a) Christ-centered:
the self-sacrificial, humble attitude of Jesus needs to be imitated;
(b) Character-building:
positive virtues, such as kindness, and honesty ought to be fostered;
(c) Cooperative:
a community-oriented concern may be promoted through genuine teamwork;
(d) Compassionate:
the concepts of love, and mercy must be held up for emulation;
(e) Controlled:
emotional control and self-discipline should be positively encouraged;
(f) Complementary:
recreation needs to be seen as only one aspect of a balanced lifestyle;
(g) Confessional:
every sport or game must provide opportunities for participants (and even
spectators) to genuinely focus on God and His goodness.
In order to
implement these essential principles, it will be necessary to creatively alter
one or more of the basic rules of every sports activity. For example, the
competitive element of basketball can be effectively neutralized by simply
swopping one or two different players from one team to the other at the end of
the first three quarters; in this way everyone will get to play on both "sides"
throughout the game, yet they will actually constitute one "team." In
volleyball, team members normally rotate on the side of the court where a new
person on that team is to serve the ball. But, in order to remove the basic
competitive element of the game, teams need to "intra-rotate," only
when the server is changed on one side of the court, as indicated in the
following diagram:
Similar changes can
be made to the rules of many, if not most, other games. In brief, the major
factors to consider when rules are being modified, are as follows:
(a) Time:
set reasonable time limits for the completion of the game;[61]
(b) Target:
have a goal to which the players must work, such as 15 points in volleyball;
(c) Technique:
teach players to play by the basic rules of the modified game;
(d) Tactics:
encourage participants to master the skills needed to play the game well;
(e) Talent:
promote the development of individual talents;
(f) Teamwork:
all players in the game form one large team, against inanimate targets;
(g) Testimony:
find creative, innovative ways of getting students to regularly share the
positive lessons learned as a result of playing the game.
This manner of
approaching sports will assist students in putting into practice the specific
biblical injunctions that call for a cooperative, self-sacrificial attitude on
the part of the Christian: "Through love serve one another" (Gal
5:13); thus, "bear one another's burdens, and so fulfill the law of Christ"
(Gal 6:2). As White noted: "In true education the selfish ambition,
the greed for power, the disregard for the rights and needs of humanity, that
are the curse of our world, find a counterinfluence."[62]
All educators are thus challenged to provide "true education" for all
students.
Whether it be
student clubs, student officer elections, international food fairs, heritage
days (to celebrate cultural diversity), "fashion" shows, or any other
sanctioned extra-curricular activity, institutional leaders need to seriously
heed the following divine warning: "See to it that no one takes you
captive through hollow and deceptive philosophy, which depends on human
tradition and the basic principles of this world rather than on Christ"
(Col 2:8 NIV). Students must be challenged and encouraged to think Christianly,
even in the activities not planned or directly run by the institution.
Post-Curricular Procedures.
Since this area of
post-curricular procedures is more of an "appendix" to the entire
educational program, only a few comments and suggestions will be made as to how
this aspect can enhance the integration of faith for former students, and how
they can affect current students. In fact,
a recent proposal by the General Conference Education Department directors,
maintains that one of the characteristics of a successful Adventist tertiary
institution is that it assists students "in obtaining suitable employment
after graduation, seeks their input for future planning, and cultivates their
support through regular alumni activities."[63]
This assistance in finding employment could be done through providing
appropriate letters of recommendation, through making contacts with
vocationally-established alumni, or through special seminars that teach
students how to write up their own resumes, and to search for employment in a
tight job market, even role-playing the interview process.
Once students have
graduated, the institution can continue to positively affect their lives by
means of an active alumni association. To keep former students connected to
their alma mater, each institution needs to promote and plan for an annual
alumni weekend, during which a variety of activities can be held, which cater
to the spiritual, physical, mental, and social needs of people. For instance,
there can be continuing education mini-seminars, special banquets, inspirational
speakers, and even a "fun run" or a "walk talk" (exercising
while socializing with former classmates).
Also, contact with
alumni can be maintained through the official public relations newsletters, or
news magazines, with a specific section devoted to alumni affairs. Besides
general news of campus happenings, articles in these publications can include
book reviews of current and former lectures, as well as thought-provoking,
holistically-oriented articles (some even written by alumni) that are relevant
to the needs of the working world. Finally, to enhance alumni loyalty, their
input should be tapped for future planning, their expertise could be utilized
in networking with current students planning on graduating and seeking
employment, and their resources could be solicited for special projects.[64]
Thus, whether
through news magazines or networking, through seminars, soliciting cash or
seeking their counsel, institutions have the responsibility of continuing to
positively impact former students in a way that will foster their growth in
thinking Christianly about all of life even after they have left the campus.
Commencement Challenges
The "final"
message to a graduating class is called a "commencement address,"
since they will soon be commencing a major new part of their lives. Similarly,
this last section is labeled "Commencement Challenges," rather than "Conclusions,"
since it is hoped that the ideas presented here will become a solemn summons to
"commence" a more holistic integration of faith into all the
procedures, programs, plans, and practices of every Adventist educational
institution.
Taylor states: "In
order to effectively integrate faith and learning, Christian educators
must bring the hidden curriculum to the surface."[65]
To the degree that this has been accomplished here, and to the extent that this
paper has challenged all educators, especially institutional leaders, to
continue to conscientiously engage in this exercise, this essay will have been
successful.
From staff
appointments through sports activities, from the music we promote to the movies
we permit, we ought to forsake all futile efforts to simply sanitize the
secular; instead we need to redirect all resources to the holistic integration
of faith in all peri-curricular practices for the sake of the eternal destiny
of our students. If we do this diligently, both in the classroom as well as in
all the other activities of the institution, we will be putting into practice
the basic principle enunciated by Jesus, when He said: "These you ought to
have done, without neglecting the others" (Matt 23:23b RSV). In other
words, in our overall thinking, planning, and action, we must dedicate
ourselves to the task of creating a holistic strategy that will seek to develop
in all of our students a life that is totally committed to self-sacrificial
service for the glory of God.