The Divine Pedagogy as a Model for Online Education

Abstract. In addition to the pragmatic concerns that often drive the use of technology in theological education, there is a need to develop theological justification and direction for online education. Several Roman Catholic Church documents propose the “divine pedagogy,” the manner in which God teaches the human race, as a model for catechesis or religious education. This can provide a rich resource for developing a theological pedagogy for online education. This is especially relevant to the justification for online education, because critics sometimes refer to the incarnational character of the divine pedagogy to argue against the disembodied nature of virtual education. This article addresses such criticisms and more constructively, relates several aspects of the divine pedagogy such as adaptation, community, and participation to teaching and learning in the online environment. (This paper was presented at Theology and Pedagogy in Cyberspace II conference in Evanston, Ill. on April 17, 2004.)     

Teaching as Confessing Redeeming a Theological Trope for Pedagogy

By reclaiming the role of confession in the classroom, we can rethink the fundamental question of what it means to teach religion. That is, the project of thinking about the religious dimension of pedagogy should also force us to rethink religious studies in general. Pedagogy, after all, is not an incidental expression of religious commitments but is instead one significant place where the religious imagination takes shape and form. All religious reflection is confessional, because scholarship is only one form of pedagogy, and teaching is the act of saying who we are, where we are from, and where we are going.     

Pedagogy as a Framework for a Proper Dialogue between Science and Literature

An aim of science is to find truths about reality. These truths are collected together to form systematic knowledge structures called theories. Theories are intended to create a truthful picture of the reality behind the study. Together with all the other fields of science we get a (complete) scientific picture or a world view. This scientific world view is open in the sense that not all truths are known by scientists and not all present day theories are true. So, there is no reason to assume that any field of science has been or will be completed; science is essentially progressive, or an open ended approach. Science is not the only method of picturing, but the view that science is the best human method for knowledge acquisition is well justified. Knowledge is not all we humans are looking for; we need to make our lives meaningful. The meaningfulness may be achieved through science, art, or practical activity. It is interesting to compare literature and science. Both are expressed linguistically, but the aims of literature and science seem to be very different. We are looking for the theoretical interconnection between science and literature, but the proper dialogue can be found not through science, literature or philosophy, but through pedagogy.     

Pedagogy for Inter‐Religious Education

Inter‐religious education has become a major concern as globalization proceeds. To develop a satisfactory model for it remains a challenge. This article proposes a paradigm based on the notion of self‐transcendence as articulated by the philosopher‐theologian, Bernard Lonergan. The approach provides a standpoint where the learner achieves a level of freedom by which he/she is enabled to decide responsibly what religious or non‐religious viewpoint to adopt.     

Pedagogy of Play

“Pedagogy of play” focuses on the educational value of this field of experience, by claiming that play characterizes the two fundamental guidelines which are at the basis of education; the spontaneous and natural direction on the one side, and the intentional one on the other side. It is commonly assumed that pedagogy of play concerns only the latter of the two above-mentioned aspects of education, that is to say the design and management of playing experiences and materials with clear educational goals; instead, this discipline critically analyzes the whole playing experience, therefore trying to grasp its potentialities, its material conditions, and its overall meanings in the making of the subject. Moving from some considerations about the discovery of play as an emblematic index of the “discovery of childhood” at the beginning of Modern Age (Ariès, 1960), the first part of this essay underlines three aspects: the first concerns the investment on play as an educational device (from Locke to Montessori, up to Children’s Museums), pointing out the shift from the classic principle of ludendo docere to the modern ludendo discere. The second aspect focuses on the retrieval of the natural dimension of play, which finds in Rousseau its main source; the third takes into consideration toys and their identity both as pedagogical devices and as media. In the second part of the essay, the focus is on free play and its educational value, which is here interpreted especially as the first field of experience for children’s “political education”. The final remarks include some speculations the relationship between play and daily life, suggesting the idea that “life-long playing” could be defined as a meaningful aspect of long-life education.     

Educating Through Meeting: Reflections on a Dialogic Pedagogy for Teaching Religious Studies

This article originated as a brief reflection on pedagogical issues intended to catalyze collegial discussions at a meeting of the Comparative Religious Studies faculty at San Jose State University. The author distinguishes four interrelated elements that motivate his own teaching: human meaning, dialogic inter‐activity, responsible response, and multi‐methodologic study. Dialogic pedagogy is illustrated with concrete examples of how theory fits in the classroom. To further clarify the discussion, Martin Buber's theory of educating is applied to the teaching process, especially his understanding of “one‐sided inclusion.”     

An Experiential, Game-Theoretic Pedagogy for Sustainability Ethics

The wicked problems that constitute sustainability require students to learn a different set of ethical skills than is ordinarily required by professional ethics. The focus for sustainability ethics must be redirected towards: (1) reasoning rather than rules, and (2) groups rather than individuals. This need for a different skill set presents several pedagogical challenges to traditional programs of ethics education that emphasize abstraction and reflection at the expense of experimentation and experience. This paper describes a novel pedagogy of sustainability ethics that is based on noncooperative, game-theoretic problems that cause students to confront two salient questions: “What are my obligations to others?” and “What am I willing to risk in my own well-being to meet those obligations?” In comparison to traditional professional ethics education, the game-based pedagogy moves the learning experience from: passive to active, apathetic to emotionally invested, narratively closed to experimentally open, and from predictable to surprising. In the context of game play, where players must make decisions that can adversely impact classmates, students typically discover a significant gap between their moral aspirations and their moral actions. When the games are delivered sequentially as part of a full course in Sustainability Ethics, students may experience a moral identity crisis as they reflect upon the incongruity of their self-understanding and their behavior. Repeated play allows students to reconcile this discrepancy through group deliberation that coordinates individual decisions to achieve collective outcomes. It is our experience that students gradually progress through increased levels of group tacit knowledge as they encounter increasingly complex game situations.     

Professional Training in Applied Psychology: Towards a Signature Pedagogy for Forensic Psychology Training

Forensic Psychology is a recognised and important sub‐specialty of the Psychology discipline. However, after an expansion in the number of training places that were offered when programmes were first developed, recent years have seen these diminish in response to changes in university policies, resulting from reformulated Federal government funding models. In this article, we argue that it is important for the future of specialist areas of professional psychology to not only articulate the core skills and competencies that are associated with specialist practice but also to develop unique and distinctive approaches to teaching and learning signature pedagogies. Based on the premise that forensic psychological practice is, indeed, a distinctive activity that requires different skills and, importantly, different ways of thinking about the work from other areas of professional psychology, it is suggested that professional training in this area should aim to develop a signature pedagogy which combines methods of teaching and learning that have been developed in legal training programmes with principles of problem‐based learning.     

Conversational Learning: A Feminist Pedagogy for Teaching Preaching

An increasing number of female students populate preaching classes in seminaries and theological schools across the United States. Based on the analysis of female students' needs and demands in preaching courses, I propose a pedagogy for conversational learning to teach homiletics. My own teaching experience and the knowledge gained through conversations with other feminist educators and homileticians are major resources upon which the principles and strategies of conversational learning are drawn. The ultimate goal for conversational learning is to enable “transformative learning” through which students transform their sense of identity, worldviews, values, ways of thinking, and enhance their unique voices in the pulpit. For this purpose, conversational learning employs student‐centered, group‐oriented, and inductive approaches in an egalitarian learning environment. Conversational learning is an on‐going process of learning preaching in a collaborative way.     

The Tensile Core: Theological Pedagogy in a New Context

Older, second‐career and non‐traditional students in seminaries present challenges for theological curricula and teaching in situations where theological study and the actual practice of ministry are no longer sequential but simultaneous. The author proposes a threefold response to these challenges, combining scholarly excellence and compassionate pedagogy with an eye toward seamless integration of study, formation, and life. The axis connecting past and future within this trinity is compassionate pedagogy: an approach to teaching in which passionate mutual participation yields creative contextualizing of academics and practice, guiding students toward a comprehension of their lives and work as the central arena of theological inquiry.     

Pedagogy for teaching and learning cooperatively on the Web: a Web-based pharmacology course.

The Internet is becoming a preferred place to find information. Millions of people go online in the search of health and medical information. Likewise, the demand for Web-based courses grows. This article presents the development, utilization and evaluation of a web-based pharmacology course for nursing students. The course was developed based on 150 commonly used drugs. There were 110 year 1 nursing students took part in the course. After attending six hours face to face lecture of pharmacology over three weeks, students were invited to complete a questionnaire (pre-test) about learning pharmacology. The course materials were then uploaded to a WebCT for student's self-directed learning and attempts to pass two scheduled online quizzes. At the end of the semester, students were given the same questionnaire (post-test). There were a significant increase in the understanding compared with memorizing the subject content, the development of problem solving ability in learning pharmacology and becoming an independent learner (p ,0.05). Online quizzes yielded satisfactory results. In the focused group interview, students appreciated the time flexibility and convenience associated with web-based learning, also, they had made good suggestions in enhancing web-based learning. Web-based approach is promising for teaching and learning pharmacology for nurses and other health-care professionals.     

Tacit Knowledge and Spiritual Pedagogy

Michael Polanyi recognized the relevance of his theory of tacit knowledge to all areas of human understanding, including the religious, spiritual and moral domains. Nonetheless, few if any efforts have attempted to extend his theory's implications into the formulation of a spiritual epistemology. This article examines the possible implications of the concept of tacit knowledge advanced by Polanyi for the development of a spiritual epistemology. Furthermore, due to the relation Polanyi described between a skill and the tacit element of understanding, there are additional implications drawn out in this article for the formulation of a corresponding spiritual pedagogy