Is Teacher 'Belief' Important for Educational Transformation?

I’ve been working on a book over the past year with a group of theologians and educators that is exploring what is distinctive about Christian education. We see a strong connection between faith and educational priorities and decision-making. But we live in an age where teaching is seen as a secular activity and where the teacher is meant to dispassionately separate or even suppress their personal beliefs as they teach the children of other parents. This of course wasn’t how teaching was always seen. In fact, for much of human history, teaching was seen as a deeply religious activity, that is, something guided by beliefs shaped by an understanding of an ‘Ultimate Reality’ concerning the cause, purpose and nature of life and the universe. I am of the view that it is virtually impossible for the act of teaching to be free of religious belief.

Peter Hodgson in his helpful book ‘God’s Wisdom’ reminds us that people of ancient, medieval and early modern times saw teaching as shaped by religious objects like truth, goodness, beauty and holiness, and a religious power (e.g. God) or agents (e.g. the Torah) as the ultimate teacher. While in a secular society like Australia this is seen as inappropriate by many, one might question what we end up with in the absence of foundational beliefs shaped by an understanding of God. Indeed, there is some evidence that modern theorists who see no place for God struggle to find a focus for education and tend to reach out for some religious or moral significance on which to peg or anchor the theories.

In the absence of foundational religious belief, educators at times present foundational principles, ‘conditions’ and values, which are religious in nature and while at times they are presented as based on evidence, they are just as often reflective of specific beliefs.

Martin Buber

Almost 90 years ago Martin Buber suggested that it should not surprise us that educators grapple for an inner religious impulse to be in the service of ‘One’ who can do things that they cannot. The hidden God he suggested is known in the “in between” of dialogical relationships that are at the heart of education.

We can see this tendency in the most surprising places. For example, the work of Gloria Watkins, an African American Professor of English and feminist scholar (who used the pen name ‘bell hooks’) illustrates this tendency. In her book ‘Teaching to Transgress’ (1994) she draws on Paulo Freire’s work to argue that true freedom is to “Teach in a manner that respects and cares for the souls of our students…if we are to provide the necessary conditions where learning can most deeply and intimately begin.”

John Dewey

In sharing Paulo Freire’s passion for the liberating power of education to offer freedom from oppression, Watkins argues that we must demonstrate that anyone can learn. Teaching she suggests “…is a performative act... that offers the space for change, invention, spontaneous shifts, that can serve as a catalyst drawing out the unique elements in each classroom.” Teaching can change people and liberate them to realise their potential and change the world. Peter Hodgson argues that this power of transformation that writers like Watkins speaks of is “a sacred power”.

While not suggesting that education is a religious activity, American philosopher, psychologist and educator John Dewey also offered echoes of the sacred as he argued for the role of education as a key to renewal and human transformation. And yet, Dewey was one of the founders of pragmatism and his work was a catalyst for varied progressive approaches to education and the championing of education’s role in ensuring democracy. He wrote the following words in his well-known work ‘Democracy and Education’ (1916):

“By various agencies, unintentional and designed, a society transforms uninitiated and seemingly alien beings into robust trustees of its own resources and ideals. Education is thus a fostering, a nurturing, a cultivating, process. All of these words mean that it implies attention to the conditions of growth. We also speak of rearing, raising, bringing up - words which express the difference of level which education aims to cover. Etymologically, the word education means just a process of leading or bringing up. When we have the outcome of the process in mind, we speak of education as shaping, forming, molding activity -- that is, a shaping into the standard form of social activity.”

While Dewey and others grasp for words to explain the essence of what they believe, words like “ideals” lead us to ask, on what foundations are these based? But for Freire and Dewey, it is education that liberates and sets people free, whereas the Bible teaches that only Christ can offer true emancipation and freedom (Gal 5:3). The transformation that Freire’s education or that of Dewey offers is a pale shadow of the transformation that is possible in Christ (Rom 12:1-2).

I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 2 Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.

Education is indeed about transformation, but I believe that it is much more than just the transformation of knowledge and behaviour. The Bible doesn't say a lot directly about education, but the picture that it presents of the transformed life in Christ is relevant to our thinking. The Christ-centred life is one under the direction and authority of God; and is made possible by God's grace in sending his son to take the punishment for our sins and to restore our relationship with him. The life God demands of us is one that leads to a renewing of our minds and the transforming of our life priorities. The biblical message of transformation in Romans 12:9-21 is a life of very high expectations made possible by Christ.

"9Let love be genuine. Abhor what is evil; hold fast to what is good. 10 Love one another with brotherly affection. Outdo one another in showing honor. 11Do not be slothful in zeal, be fervent in spirit, serve the Lord. 12Rejoice in hope, be patient in tribulation, be constant in prayer. 13 Contribute to the needs of the saints and seek to show hospitality.

14Bless those who persecute you; bless and do not curse them. 15 Rejoice with those who rejoice, weep with those who weep. 16 Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. 17 Repay no one evil for evil, but give thought to do what is honorable in the sight of all. 18If possible, so far as it depends on you, live peaceably with all. 19Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, "Vengeance is mine, I will repay, says the Lord." 20To the contrary, "if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head." 21Do not be overcome by evil, but overcome evil with good."

While not all readers of this blog will accept the message of the Bible, my challenge to all would be to consider the ultimate goals of an education system that seeks to strip away any basis of belief or faith. From what will it draw its priorities and what will be the marks of the graduate of the system of education that is created? My comments above will raise many questions. Am I saying that you have to be a Christian to be a good teacher, or is the only good school a Christian school? The short answer to both is no. But what I am saying is that what teachers believe matters, and that their beliefs have an impact on the type of education that is offered. I will return to this topic again in 2011.

What’s your view of the world in 2008?

It’s New Year, which is not my favourite time of year, but I must NOT do a post on the problems with New Year’s Eve indulgences. I want to start the year with a post that is positive. One thing I do like about the New Year is the ritual people go through of making New Year’s resolutions. Yes, I know this is rolled up in superstition and people’s good intentions often lead nowhere. And I know that Jenny Craig and Weight Watchers make a stack of money in January each year. But I always like to start the year with prayer and reflection on where my life is heading, and where I have been in the last year. I also like to express thankfulness to God for his grace and mercy in my life, not just for the last year but also for every undeserved moment for which he has given me breath.

My most memorable New Year’s Eve was at midnight atop a freezing craggy hill west of Gerringong (in NSW) with my entire Beach Mission team leading them in prayer as the year 2000 began. I’m not sure what the team thought, but I bet it was memorable even if only because we were frozen within a whisker of hypothermia.

In the interests of healthy self-reflection, I have a suggestion for this New Year. Why not make 2008 the year in which you consider your view of the world. I’ve been reviewing Simon Smart’s book A spectator’s guide to worldviews: Ten ways of understanding life for Case magazine. The book has been published by Blue Bottle Books and is available from Anglican Youthworks (in Sydney) and Christian bookshops for $AUS24.95. Just how many of us have carefully considered the very foundations of our beliefs? I want to recommend that you read this very useful book. For at least two reasons:

• First, to make sure that we understand the set of beliefs through which we view the world. Do we understand why we hold the beliefs that we do and know what guides our actions?
• Second, to help us understand the views and positions that others hold. On what foundations might my friends, colleagues and family base their lives?

Reading this book with each of these frames in mind will also strengthen the apologetic skills for those readers who see themselves as Christians. When we attempt to share our beliefs with others it is helpful to know from which worldview framework they are coming.

The book has ten chapters, written by a variety of well-known Christian authors. Each chapter deals with a different worldview – Christian, modernism, postmodernism, utilitarianism, humanism, liberalism, feminism, relativism, new age spirituality and consumerism. Each chapter of the book has a common framework that consists of a summary of the worldview, a section that deals with points of agreement and departures from Christianity and a discussion section with questions for individual or group study. The book also includes a series of narratives or interviews with people that attempt to ground the various worldviews in people’s personal stories.

You might be sceptical and ask, is this just an academic topic for academics and theological students to offer fodder for discussion and debate? Well, yes, and no! Worldview is a great topic that can stimulate deep academic and theological discussions, but it is also foundational for anyone who wants to discuss ideas and ponder life with others. It is helpful to be sure of why we believe the things we do, and why others confuse and frustrate us by not being able to see the world just the way we do.

For example, Andrew Cameron’s excellent chapter on Utilitarianism will help you to understand (in part) why some people you know don’t want to debate at length Christian opposition to topics like abortion. Why some people’s eyes glaze over when we speak of the rights of the unborn child. You will see how the utilitarian belief, that we should do all that we can to create more happiness (or more accurately utility), has influenced their view of the world and the way they make decisions. Why they seem to place more emphasis on the consequences of their actions (rather the 'rightness') when making a decision – what impact will this action have for others and me? Why they might be reluctant to discuss whether an action is right or wrong. It will also help you to see understand the Achilles heal of a worldview like Utilitarianism – why Christians believe that Peter Singer is so wrong on so many things including euthanasia, infanticide and abortion. The belief that an action is only right or wrong because of its results fails to accept that we frequently face decisions that require us to decide whether our action is right or wrong. It will also point to the foundational beliefs of a Christian worldview that leads Christians to reject utilitarianism and utilitarian thinking and argument.

In contrast to utilitarianism, a Christian worldview assumes that humanity owes its origins to God as creator who’s very character is reflected in his creation; that this life is not all that there is; that all people were created in God’s image and have value; that each life is ‘inviolable, unrepeatable and irreplaceable’ (to Quote Pope John Paul II); that true happiness is not founded on the utility of our actions but on an understanding that God seeks to have a personal relationship with us through Christ.

Of course, worldviews are complex and internally diverse (i.e. there are many versions of utilitarianism, postmodernism etc). As well, it is likely that the average person has a worldview influenced by many (if not all) of those discussed in this book. For example, in trying to understand why someone is indifferent to your arguments on abortion, it is likely you’ll need to understand how your view of truth differs from their view of truth (see the chapter on Relativism), why their views on common good and choice are different from your’s (see the chapter on Liberalism), why your view on humanity is different from their view (see the chapter on Humanism) etc. This highlights one of the strengths of this book, ten major worldviews are presented in parallel for consideration and discussion.

This is very much an introductory book. If you have already studied some of these topics the book probably won’t offer any new knowledge. But it does offer a good overview of the topic packaged in a very readable format. It would be excellent for individual reading and reflection or for reading with a group of people. It’s an easy read that many people will find helpful in unpacking the beliefs that are foundational to who they are and perhaps some of the unhelpful baggage from various worldviews that they might have picked up along life’s way. Think about this idea for 2008.

On this New Year’s day I want to wish readers of this Blog God’s richest blessings, I pray that he will bless and use each of your lives for good, bringing honour and glory to his name.