Telling Stories: Desire, community, formation & 'life'

In the latest edition of Case magazine our writers explore the theme 'Living Stories'. Our intent is to explore the place of story in life, faith and the imagination. In the opening essay I consider the role of stories in Christian formation and begin with a personal reflection. I have no recollection of ever being read to as a child. But by middle age I had concluded that I was raised in a home rich in stories and that these had helped to shape me. My parents had filled my world with their own stories and the texts and stories that had ‘spoken’ to them.

My father was a consummate oral storyteller, and my mother—an entertainer and singer—filled my life with opera, ballads and popular music. As a child my father’s stories of life in Scotland, his battles as a trade union leader, sporting conquests and life's disappointments, had washed over me and engaged me. So too did the stories of my maternal grandfather with whom I stayed during most school holidays—a godly, creative and intelligent man. He was a brilliant inventor and businessman who constantly quoted the Scriptures (especially the Psalms and Proverbs) and recited Australian and Scottish poetry whenever we did things together.

I saw no place for God in my life until I was 31, but I can see with hindsight that my own emerging view of the good life was based as much on my rejection of many of my father’s ideas as my embracing of the alternative narratives of my grandparents and a growing group of Christian friends who had different hopes and desires. This is the way narrative works in our lives. It touches us, teaches us and in time shapes us.

The place of story in our formation

When I use the word ‘story’, I mean more than just an account of imaginary or real people and events told for entertainment’. Rather, I am using it as a variant of ‘narrative’, that is, ‘a spoken or written account of connected events’. I deliberately use ‘story’ because it carries with it the implication of something with an imagined, constructed, purposeful and communicative nature. It includes ‘factual’ recounts and passionately held views expressed in narrative form by way of illustration, anecdote, poem, song and so on. Stories are deeply personal things, and have purposes that go well beyond entertainment or information. Our stories reflect our history, our values, our beliefs, our priorities and our intent when we share them.

'The StoryTeller' Ludwig Knaus (1829-1910) 

Stories are also more than disconnected and isolated accounts. They typically have a relationship to other larger metanarratives. Christian Smith suggests that narratives ‘seek to convey the significance and meaning of events by situating their interaction with or influence on other events and actions in a single, interrelated account’. They include a set of characters or players, both subjects and objects of the action. They have a plot which gives shape to the action (a beginning, middle and end) and they seek to communicate significant points or messages. Smith suggests that in this age dominated by the power of reason and evidence, and the rational over the creative, we are nonetheless still creatures who are ‘the makers, tellers, and believers of narrative construals of existence, history, and purpose’. We make stories and in turn are made by them.

This ‘making’ of us is shaped at least in part by the stories we absorb, give expression to and help create. James K.A. Smith - who will deliver the New College Lectures in 2012 - suggests in his book 'Desiring the Kingdom' that this is not simply a cognitive process. Rather, we are embodied creatures who absorb the stories of life and engage in rituals and cultural practices that shape our desires and our vision of the good life. This argument draws on Charles Taylor’s concept of the ‘social imaginary’ mentioned earlier. Taylor argues that societies are given direction by an imagined and hoped for view of the world. This is not expressed simply in ‘theoretical terms, but is carried in images, stories and legends’. Humans are not given their major focus and direction simply by reasoning, but by the imagination.

Taylor’s use of the term ‘social imaginary’ is quite deliberate. Much broader than an intellectual understanding of reality, his focus is on how people ‘imagine their social surroundings’. While his category is a little slippery and doesn’t address all that we know about memory, thinking and knowledge, the point is worth making. Our imaginations are primed by the narratives we experience in daily life. Thus primed, we develop desires and views of the ‘good life’, accept shared group understandings and make sense of our experiences. The use of the term ‘social imaginary’ emphasises the rich social context in which we make sense of the world, a context influenced as much (or more) by story as by deliberate reasoning. This is not to suggest that our stories are not subjected at times to analysis and critique, but they are often born in life moments where our imaginations are captured, even if only momentarily, by narrative whether heard, read, seen or experienced.

Augustine (Botticelli) courtesy Wiki Commons

The stories that are part of our experience thus shape our vision of the good life; give focus to our desires, and direction to our lives. As well, they contribute to building community. As Oliver O’Donovan reminds us in his book 'Common Objects of Love', a community is ‘a gathered multitude of rational beings united by agreeing to share the things they love’. In essence, people come to see a common ‘view of the good’ and are hence capable of common action, cultural practices and identity

James K.A. Smith agrees with Taylor that our hopes, goals, desires and views are influenced by our imaginative experience of the world, including its stories. Echoing Augustine, he argues that we inhabit the world, not primarily as thinkers or believers, but as ‘more affective, embodied creatures who make our way in the world more by feeling our way around it’. We are above all things ‘agents of love, which takes the structure of desire or longing’. Smith reminds us that our desires are aimed at our hoped for ends (or goals) and set the trajectory for our lives:

…a vision of the good life captures our hearts and imaginations…by painting a picture of what it looks like for us to flourish and live well. This is why such pictures are communicated most powerfully in stories, legends, myths, plays, novels, and films rather than dissertations, messages and monographs.

To be human is to understand our God-given desire to know our purpose in life and, to seek fulfilment in the ‘hoped for’, the ultimate quest of each life. There is an intertextual cacophony of stories that shape us and influence the things we desire, and from these stories we ‘read’ various representations of the future, and alternative visions of human flourishing. In a sense, we are taught, perhaps even lured by these ‘pictures’, these visions of the future.

Other articles in this issue

In the same issue of Case magazine that my own essay appears there are four other essays that explore the theme of 'Living Stories'. These include an essay based on a lecture Bruce Smith gave in 1997, 'Hope and Tragedy in Life and Literature'. Chris Swann explores how the gospel can equip us to engage with stories and literature, Michael Ward writes about C.S. Lewis and imagination and the apologetics of story and William Tate offers an interesting insight into Karl Barth's 'Secular parables'.  You can order the magazine HERE or become a CASE Associate for $AUS 55  which entitles you to 4 issues of Case magazine each year.

Education as formation

Education is a topic of interest to all people. This is hardly surprising, since God created us as learners; creatures with an in-built desire to know. But curiously, educational debates always seem to go around in circles, even within Christian communities. We think it’s important, but often as people of faith we offer confused and sometimes contradictory views on why it is. Visit three or four websites for the schools linked to or controlled by Christian churches and you will find some confusing messages.

Photo courtesy Wiki Commons

Typically, you will find an array of words and statements used to describe the type of education that is being offered and why it is important. These reflect categories such as success, lifelong learning, citizenship, academic excellence, tradition, academic performance, community, care, quality, self-esteem, values, faith, heritage, culture, sport, well-being, justice, belief and innovation. The categories sampled, as well as the order in which they are expressed, might well give some sense of what the school administration sees as important. But even so, how does this translate into the classroom, the playground, and the sporting field? Are the words on the websites just ‘spin’, or do they reflect authentically how the school and its staff see themselves? And if they do, how does this reflect the best of our knowledge about learning, teaching and human flourishing, not to mention our biblical understanding of the type of people God created us to be?

In the1950s, influential educator M.V.C. Jeffreys suggested in his book 'Glaucon: An Inquiry Into the Aims of Education'  that ‘Education is in fact nothing other than the whole of life of a community viewed from the particular standpoint of learning to live that life’. Is this an accurate description of education’s role and purpose? What might this ‘whole of life’ in community look like within the context of schooling? Christian parents ask, what school is best for my child? Christian teachers ask what should motivate me? Where should I teach? How does my faith impact on or shape my teaching?

I'm one of the authors of a new book that explores these questions and more - 'New Perspectives in Anglican Education'. My co-authors are Bryan Cowling and Michael Jensen.  It is the outcome of a year of intensive reading, thinking and discussion with a group of nine other Christian educators. We have explored the why, what and how of education. Why do we school in the way we do? What should be our priorities? How do we make wise choices each day at school?

We’ve concluded from our work that an understanding of God’s plan for humanity should also shape our purpose for education, its content and the way schooling, teaching, curriculum and pedagogy are implemented. What we do as teachers is meant to help the children we teach to take their place as grown humans and mature citizens in the family of God. It matters what the priorities of the school are, how we teach, how we encourage learning, the nature of the social structures we promote, the methods we use to discipline our children and so on. If we keep our sights fixed on the goal of seeing children knowing, accepting and following Christ, does it matter how we offer them education in our schools? We think that it does, because there is a relationship between our priorities shaped by the gospel, our faith in Christ, how we live out and speak of this faith, and our actions (Phil 1:27; Jas 2:14-26). Education is all about the formation of the whole child.

Haro Van Brummelen in his book 'Stepping Stones to Curriculum: A biblical path' reminds us that knowing, being and acting are all tied together in the biblical view of knowledge. Authentic Christian teaching and education should demonstrate this and be shaped by priorities that are shaped and oriented to the Kingdom of God, not the kingdoms we seek to create on earth. We are keen to continue a conversation with teachers, parents, school leaders and people who value education and its God-given purposes.

Those readers who live close to Sydney might like to take part in a significant conference that will address these issues. The conference titled 'Education as Formation' will take place at New College on Saturday 26th May and will feature Prof James K.A. Smith as the keynote speaker. Professor Smith has been invited to Australia to present the 2012 New College Lectures as well as speaking at the conference.

The program will include:

James K.A. Smith – ‘Educating the Imagination: Christian Education as a Pedagogy of Desire’
Trevor Cairney – ‘Pedagogy and the nurturing of the child’
James Pietsch, David Hastie, Anne Johnstone & Richard Ford - 'Case studies in Christian Education'

You can register HERE

Understanding the 'Social Perspective' of Others

A psychology professor at Harvard Graduate School of Education has spent the last ten years exploring the capacity of humans to grasp, discern and perhaps decipher the feelings and thoughts of other people.  Dr Hunter Gehlbach has been exploring this human ability to help teachers improve teaching and learning. He calls it 'Social Perspective Taking' (SPT). At one level, Gehlbach is simply concerned with how he can assist teachers to identify when students aren't motivated, distracted, unhappy and so on, with the goal being to enhance their engagement and learning. But this ability to discern the feelings and thoughts of another has even greater potential. In an interview that is reported in an article written by Deborah Blagg, Dr Gehlbach suggests that there are implications for a variety of people in education; for example, students, teachers administrators etc. He suggests, for example that,

“We need to help students comprehend their classmates’ values, perspectives, and motivations so they can learn from each other as well as from their teachers.”

But of course, this isn't just a challenge for children. What motivates adults to seek to understand, respond to and take up the perspectives of other adults? He comments:

“We are exposed to dozens of people every day — in the grocery check-out line, during our commute to work or school, or sitting in a restaurant — yet we are very selective about those with whom we empathize.”

Why do we do this? Why do we take note of some people, ignore others, and take a wide berth of others? I see this in my own behaviour. My SPT can be very selective. It might also be possible that the way we see our roles and relationships within the school, church, neighbourhood might make a difference to the way we selectively apply SPT.

One interesting finding by Gehlbach was that people could be very selective across contexts and roles in how they engage in SPT.  For example, “a border crossing guard who is trying to identify someone who might be a threat, or [a] detective questioning a high-stakes suspect, is very motivated to take that person’s perspective to try to figure out what they might be thinking.”

As well, he found that people could be highly motivated to engage in SPT in one context but not another.  He found that a soldier was highly motivated when he was acting as an interrogator, but not when he was handing out discipline within his own unit.

All of the above prompted me to think about the relevance of this secular research for understanding my own empathetic inconsistencies. It seems likely to me that my own desire to engage in SPT might vary depending on things as varied as:

How busy I am? Am I so distracted at times by multiple balls to juggle that I can't see what's obvious in the person in front of me, in the queue at the bank, in the workplace, at home and so on.
How focussed am I on the agenda at hand? In my desire to deliver the current lecture or sermon well, do I fail to stay tuned to my audience before, during or after it?
Do I restrict my circle of contacts in such a way, that I screen out those for whom I find it hard to extend SPT?
Do I look for like-minded people to spend time with so I don't need to work hard at understanding the social perspective of others?

I don't have an answer to the above questions, but I suspect that thinking through Gelhbach's concept of SPT, and using it as an analytical lens for my life, might just make me a more effective teacher, neighbour, friend, husband, brother and apologist.

Ultimately, I know that my desire to love other people, my ability to empathize with those who weep and suffer, and my preparedness to try to place myself in the shoes of another and understand their view of the world should be motivated by love born of God's grace shown to me, and a desire to see others come to saving faith in Christ. The Cross of Christ and my understanding of the consequences for the people I know that reject it, must be the foundation of my burden for others.  Having said this, my suspicion is that Gelhbach's work might just offer a corrective to some of my sinful ways, and that this might just open my eyes to the 'social perspectives' of others, and direct me back towards God as I live my life with others.

Related Posts

'Asking the Second Question' HERE
'Everyday Theology: How to Read Cultural Texts and Interpret Trends' HERE

Happiness & the folly of the positive Life

University & the popularity of 'Positive Psychology'

Dan Haesler is a teacher, writer and speaker. In 2010 he was awarded the NSW Premier’s Anika Foundation Teacher’s Scholarship to address and raise awareness of youth depression. In a recent article in the Sydney Morning Herald (5th May 2011), he points out that the most popular course at Harvard University is not medicine, dentistry, engineering or even law. Rather, it is positive psychology.  Penn State Centre for Positive Psychology describes this new field within psychology as "the scientific study of the strengths and virtues that enable individuals and communities to thrive".

The field is founded on the belief that people want to lead meaningful and fulfilling lives to cultivate what is best within themselves, and to enhance their experiences of love, work, and play. Positive Psychology has three central concerns: positive emotions, positive individual traits, and positive institutions. The Penn State centre suggests that:

"Understanding positive emotions entails the study of contentment with the past, happiness in the present, and hope for the future. Understanding positive individual traits consists of the study of the strengths and virtues, such as the capacity for love and work, courage, compassion, resilience, creativity, curiosity, integrity, self-knowledge, moderation, self-control, and wisdom. Understanding positive institutions entails the study of the strengths that foster better communities, such as justice, responsibility, civility, parenting, nurturance, work ethic, leadership, teamwork, purpose, and tolerance."

Dan Haesler rightly asks, "How could it be that at one of the most respected universities in the world, America's top scholars need lessons in how to be happy?" He poses this question alongside the observation that 20% of the high school students who enter Australian universities will drop out each year, at an estimated cost of $1.4 billion to the taxpayer each year.

He suggests that the reasons for dropping out are complex, but rarely related to academic ability. Students will often drop out because they lack the social or emotional skills to work effectively outside the regimented structure of their high school. He argues that the standardisation of school education isn't helping...while most schools do a good job of getting kids through exams... only a few institutions genuinely prepare students for ''real life''. This is an appropriate warning on this the first day of NAPLAN testing in schools for 2011.

This standardisation he suggests is turning our schools into factories, and our children into mere products on the production line, without a clue what they will do with their lives, or what they are good at. The result is that many end up studying fields with no inbuilt motivation or any sense of intrinsic reward for studying it. Does this explain the "happy classes" at Harvard?

The 'upside down' nature of a preoccupation with happiness

I'm not sure when we begin to learn what it is that we think will make us happy. I suspect that it begins very early in life; perhaps first as we simply observe the priorities in adult lives that are communicated unknowingly to children. School then picks the agenda up and more explicitly signals the things that seem to be most important; success, exams, winning, popularity, looks... And then of course there is every imaginable element of popular culture 'nipping' at children's heals. Is it any wonder that young people arrive at university confused about what they want to do and why.

From a biblical perspective there is something upside down about focussing on happiness and the control of external circumstances like success, appearance, pleasure, wellbeing and so on to achieve it. The Bible says little about seeking this type of earth-bound happiness, but says much more about eternal blessings. In Jesus’ first major teaching event (Matthew 5:3-12) he made it clear that those who mourn, the persecuted, the hungry and so on can have much more than this temporal happiness; we can be blessed with eternal membership of the Kingdom of God.

The Bible's message is that rather than focusing on external circumstances, the key to 'true' life is to “seek first the kingdom of God and his righteousness, and all these things will be added to you” (Matthew 6:33).

There are many things in this world that can bring us temporary happiness – money, good health, a good reputation, people who love you and so on, and they are all good. But the things of this world cannot ensure ongoing happiness; we are foolish to place our hope and trust in these things.

Jesus taught, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it. For what will it profit a man if he gains the whole world and forfeits his life?”

I find Paul's words at the end of his first letter the young Timothy (1 Timothy 6) to be a great encouragement in these matters. He warns of many things but amongst these he challenges Timothy to seek contentment rather than the things of this world:

"Now there is great gain in godliness with contentment, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction." (1 Timothy 6:6-9)

Instead:

"But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness. Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses." (1 Timothy 6:11-12)

Other reading

You can read Dan Haesler's article 'Cookie Cutters and Happiness' HERE

In issue 14 of the Case magazine we examined this matter in detail. You can still buy single copies by visiting the CASE website HERE.

Raising Boys Sights Above the Gross & Violent

In an article in the Wall Street Journal (24th Sept 2010) Thomas Spence suggested that if we want to teach boys to read, we should avoid "gross-out books and video-game bribes". We know that the difference between boys and girls in reading ability reflects an earlier start with language than boys and the fact that boys don't read enough. The question is why don't many boys seem to like reading as much as girls and what can we do about it? Spence lays the blame at the feet of video games and a diet of reading that is based on gross topics. He writes:

"One obvious problem with the SweetFarts philosophy of education is that it is more suited to producing a generation of barbarians and morons than to raising the sort of men who make good husbands, fathers and professionals. If you keep meeting a boy where he is, he doesn't go very far."

While, we can't simply blame the sins of a generation of boys on reading the wrong books and playing too many video games, Spence puts his finger on a key issue in the raising of boys. His comments resonate with some thoughts expressed by C.S. Lewis in his book 'The Abolition of Man'.

"St Augustine defines virtue as ordo amoris, the ordinate condition of the affections in which every object is accorded that kind of degree of love which is appropriate to it. Aristotle says that the aim of education is to make the pupil like and dislike what he ought. When the age for reflective thought comes, the pupil who has been thus trained in 'ordinate affections' or 'just sentiments' will easily find the first principles in Ethics; but to the corrupt man they will never be visible at all and he can make no progress in that science. Plato before him had said the same. The little human animal will not at first have the right responses. It must be trained to feel pleasure, liking, disgust, and hatred at those things which really are pleasant, likeable, disgusting and hateful."

The comments of Spence are probably a little unfair to the many authors who seek to engage boys with topics that focus on topics like gory death, macabre crimes, weird and unusual life forms etc? The philosophy of writers for boys like Raymond Bean who writes Sweet Farts, R.L. Stines who writes 'Goosebumps', and Terry Deary and others who write 'Horrible Histories' is to shock boys and to appeal to their interest in death, bodily functions, horror, blood and so on. Their overall aim (beyond selling books) is of course to get boys reading.

While the 'Butt' books by Andy Griffiths (and others) with titles like 'Zombie Butts from Uranus', seem to hit a fairly low mark in terms of linguistic complexity and their banality of plot that I'm not keen to see children read, there are other books like 'Horrible Histories' the work of authors like Dahl and others that have a place. Writing about gross or sensational topics can be done well or poorly. In limited quantities they can be helpful in motivating reading. The key is to make sure that this isn't all that boys read; that boys have their literary horizons expanded.

As Paul wrote to the Church in Philippi, we are to fill our minds with good things that will move us to worship God and serve others. We are to encourage our children to do likewise.

"Finally, brothers, whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things." Philippians 4:8

How can we use books and reading to train and mature the affections of the child?

The reading of literature as well as the Bible is a key way that we train the hearts of our children. Books give us opportunity to talk with our children about life; including their fears, hopes, desires, frailties, prejudices and so on. The more you can involve yourself in your children's early literacy experiences the better. Here are 6 things pieces of advice that might help.

1. Fathers and mothers need to work hard at listening to and reading with their sons. Share the experience of reading with your children. Read to them and with them as they grow older. I've written a post on my 'Literacy, Families & Learning' blog about how to do this (here).

2. If your boys find it hard to concentrate on books, tell them stories. You don't have to be a great storyteller, start by telling them about your childhood memories, your interests, real life stories etc.

3. Fathers or another adult male role model should have a key role in any boys' early literacy and learning development. Stretch the interests of your sons rather than trying to constantly appeal to their gross instincts.

4. Boys need help choosing books that they will not only like, but which they will be able to read. Take the time to help them. If they pick up a book with an exciting cover and find that they can't read it, this will be a disincentive. This will help to expand your boy's reading horizons.

5. The writers who are into 'gross' or unusual topics know that boys are more likely to be pick up books and read them when the books and the reading events offer opportunities to discover, experiment, explore, learn new things, laugh, consider the curious or unusual, help them to play, see how things work, share trivia, tricks and facts with other boys, explore the unknown, and generally do interesting things.

6. Read the Bible with your children from the first year of life. Make it interesting and exciting not a chore.

Other related posts I've written

'The Redemption of Children's Literature' (HERE)
Thomas Spence, 'How to Raise Boys Who Read - Hint: Not with gross-out books and video-game bribes', Wall Street Journal, 24th Sept, 2010 (HERE)
Post on 'Boys and Reading Success: Get them Reading' (HERE)
'Getting Boys into Reading Through Fiction' (HERE)
'Getting Boys into Reading Through Non-Fiction' (HERE)
'The importance of reading to and with your children' (HERE)
'Twelve great books for boys' (HERE)

Christian Book Apps for Children

Some of the readers of this blog know that I also write a blog concerned with 'Literacy, Families and Learning'. In the last month I have been considering the impact that ePicture books might have on children's reading (you can read some of these reviews HERE). While communication technology isn't without potential problems (some of which I have written about in the past on both blogs), it also offers some great possibilities. I am interested in how ePicture books and even just electronic Bibles for devices like the iPad, iPod and iPhone might impact on children's growth as readers but also in terms of their knowledge and faith in God.

1. ePicture Books that teach about our relationship to God

One example of the apps emerging in this category are a series of books by Stanley and Jan Berenstain. The Berenstains are very well-known authors of a series of over 300 simple children's picture books. Many parents will be familiar with books like 'The Big Honey Hunt' and the 'Bear Detectives'. These simple books usually have no more than 300-500 words of different vocabulary. They are engaging and amusing stories about an endearing family of bears. They have many adventures and have been popular with children aged from 1-7 years for almost 50 years.

Christian publisher Zondervan and Oceanhouse Media have formed a partnership to produce a series of Berenstain Bear books that have Christian themes. The titles include 'The Berenstain Bears Say Their Prayers', 'The Berenstain Bears Go To Sunday School', 'The Berenstain Bears And The Golden Rule' and 'God Loves You'. All are available from $US3.99.

Like all the Oceanhouse ePicture books, a simple format is used that incorporates the original artwork and text from the books. They have options to hear the book, read it yourself or auto play. They feature background audio and when you tap the pictures labels appear which can be read or heard. In the read aloud format their is word-by-word highlighting of text.

I reviewed 'The Berenstain Bears and the Golden Rule'. As you'd expect the story illustrates the Jesus teaching in Matthew 7:12. As usual, the Berenstain write an engaging and enjoyable story. It adequately illustrates the verse in terms that children will understand. It would offer a good opportunity for parents to discuss situations that the child has found themselves in at school or at home where they have felt excluded as well as other applications.

These books are an example of the type of Christian writing for children that I described in a previous post as Type 4 ('Moral Tales') that are based on biblical verses or principles. How would I assess them?  In short, they are an enjoyable and engaging series of stories that offer opportunities for parents to discuss moral issues and life according to Christian principles. Parents would certainly not see books of this type as a substitute for simply reading a good children's Bible with children, but as extra reading they would be helpful if parents are prepared to discuss the books. However, I have to say that there is nothing that the Oceanhouse ePicture books offer that an ordinary book cannot do. There will be better examples of apps of this type in the future, that will offer greater interactivity and use of the technology to do more than a conventional book. At the moment, the Oceanhouse developers are simply offering the normal book plus the ability to touch pictures and read labels. Frankly, this is simply a distraction from the ultimate purpose of these books, which presumably is to teach children about God and our relationship to him.

2. Bibles and Bible resources

BCN multimedia has recently released their new Children’s Bible 3.0, which improves on their free app for iPhone and iPod to enable it to work with iPad. It is published in 7 languages. You can purchase a range of Bible comics, videos and stories in two ways. You can download your own version of the major products like the New Testament or Old Testament comic ($5.99US each), or you can download a free version of their Bible Comic that will give you a different section of the Bible each week (for $US2.99). In the second purchase format there are three sections in each of the old and New Testaments - 'The Genesis', 'The Exodus', 'Kings and Prophets' for the OT and 'Birth of Jesus', 'Parables and Miracles', 'Passion of Jesus Christ'. You can also purchase individual Bible stories. In the free format you will be will 'pushed' varied products each time you open it. I found this frustrating and would recommend simply purchasing the Old and New Testaments if you want this app. Having said this, I'm not sure I'd buy the apps for the purposes of my children's biblical education. The comic book format will be appealing for children but the apps offer no more than this. There are no additional interactive features or even sound. The comics use simple language that most 6-12 year olds will be able to read and like any comics they have frames that have no words.

The version of the Bible used isn't made clear in the apps, although they acknowledge that they revise some parts of Scripture. It seems a relatively faithful use of Scripture in a form that looks like they may have use a modern translation like Good News as the foundation of the text.

The apps that are purchased are colourful and easy to navigate (great slide control at the bottom - see image below) and are available in English, French, German, Italian, Portuguese, Spanish, and Catalan. You can read the comic books on an iPhone, iPod or iPad. The new version allows a sharing feature for favourite scenes by e-mail, Twitter and Facebook.

BCN have done an impressive job with the comics. I suspect that many children will enjoy reading the Bible and its major stories in this format. The product will increase children's familiarity with the overall biblical narrative as well as the major stories that they would hear in any Sunday school. Children would also be able to use and enjoy them independently in the back of the car, in bed or wherever.  But if your children already have a good grasp of the biblical narrative and central themes of Scripture, apps of this type won't be a substitute for some of the many wonderful children's Bibles and independent study tools that are available in book format. It also won't be a substitute for parents sitting with their children to read and discuss the Bible. While you could read the comics together on the iPad, I don't see this as the way the product would be best used. As independent reading, or as an addition to good Bible study with parents, they have value.

I'm looking forward to see what major publishers of children's Bibles like Lion Hudson will do in this area.

3. Christian teaching aids

While there are many Bible activity books and games available on the Web for downloading (many of which are rubbish educationally and biblically), there is little available as yet for devices like the iPad and iPhone. Frankly, I don't see this as a problem, but there will be great possibilities for Christian educators to use devices like the iPad in combination with smart boards and data projectors in time. I haven't seen anything (as yet) that I'd recommend but I'd be happy to hear from others who know of emerging products for this market.

Summing up

It's early days with the development of apps for children's books, let alone specialist products like Christian Bibles and relevant Christian literature. The early attempts are interesting and will be received well by children but at this stage they have some way to go to harness the enormous potential that there is for the presentation of narrative material on devices like the iPad. The worst products will be those that simply put paper books on the iPad. The best products will be those that do the following:

• Remain faithful to the texts that they are using (e.g. use the best available translations of the Bible and don't tamper with it, other than faithfully paraphrasing if necessary).
• Use the complete package of features that are available on a device like the iPad to present exciting versions of known and new stories using sound, colour, video, linked resources and interactivity.
• Don't trivialise stories by adding on features that have little to do with the story and the overall intent of the app. For example, why ruin a good story by making every page an opportunity to drill sight words.
• In the case of apps that present the Bible, developers need good advice from theologians and children's educators to ensure that they do more than just present traditional Bible stories. While our children still need to know and understand these stories, they will need to be read and understood by children within the overall themes of Scripture. This is a plea for some understanding of Biblical Theology when embarking on product development.

Other links

'Alice', the iPad and New Ways to Read Books (HERE)
Literacy & the iPad: A Review of Some Popular Apps (HERE)
Literature & the iPad: A Second Review of Children's Literature Apps (HERE)
Other posts I've written on children's literature on the CASE blog (HERE)

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 Worth Censoring in Children's Literature? Beyond Misdirected Piety

Some readers of this blog may be aware that I write a blog on children's language and literacy learning - 'Literacy, Families & Learning'. I also have a long-term interest in children's literature and have published widely in these areas. I have been seeking for many years to reconcile good secular scholarship, my theology and writing on Christian education. This is challenging. I don't always agree with the things I see written by Christians in the field of education. It seems far too easy to use a shallow form of piety or offer up appropriate theological language to dismiss ideas in the field of education without thinking biblically about the myriad decisions we make daily as teachers and parents. As I have shared in previous posts on censorship (here) and Tedd Tripp's views on physical punishment (here), I'm puzzled at times by the views of some of my fellow Christians hold when commenting on education. One area of ongoing bafflement, which I suspect is symptomatic of different biblical application, is the children's books that are banned or challenged by parents.  While Christians aren't the only people to object to some children's books, many have questioned some of my favourite books, including 'Where the Wild Things Are', 'Bridge to Terabithia' and 'The Adventures of Tom Sawyer'. Lists of frequently challenged children's books (here) contain a number of books that I value highly, or would use, as well as some that I wouldn't want my children to read.

It is clear that in the last twenty years authors have pushed the boundaries of appropriateness for the child reader. This alone should be reason enough for any Christian parent to be very careful about the things that their children read, and even the books that might be set for study at school. But while many parents complained when Susan Patron's book 'The Higher Power of Lucky' was published in 2006 with the word 'scrotum' on the first page, few seem to complain about books that promote other topics like nationalism, militarism or versions of humanism that many Christians. Nor do some Christian parents question the view of the world promoted in many TV teen dramas, videos, musical lyrics, teen magazines etc.

Nicholas Wolterstorff, Professor of Philosophy at Yale University, offers some wisdom on this topic in 'Educating for Life' (p. 43):

There is rampant in our Reformed community, as I guess there is in most Christian communities, the belief that the great dangers in literature are obscenity and profanity. Thus, we wage strong campaigns to keep the eyes and ears of our children from "filth" as we call it. We have not the slightest compunction in allowing our children to read paeans of praise to nationalism, to financial success, to humanism, to militarism - just provided they are "clean"...What the Christian school absolutely must do is educate its constituency to these issues. It must teach them to be discerning as to the message of literary works. And with them - not against them - it must face up to the issue as to wherein lie the really serious threats to the moral and religious life of young children, and adults as well.

I hope that Christian readers of this blog do not misunderstand what I am saying. I am not against censorship and in fact managed to ban a number of televisions shows, teen magazines and the odd book when my children were growing up, but much more of my time was spent talking to them about the things they read, viewed, listened to etc.  And if I had an objection (as I did have to Dolly magazine), why did I hold it. In the process, I was helping them to apply their growing understanding of the purposes for which God had made them and his expectations for the life that he had given them. This is surely one of the most fundamental challenges for parents and Christian teachers, and is one of the true 'basics' in Christian education and parenting.

Holistic Approaches to Indigenous Educational Disadvantage

I wrote a blog post back in February 2008 (here) on Indigenous educational disadvantage. The post was motivated by an apology by the Prime Minister and the Australian Parliament on the 13th February 2008 that was focussed on the injustices that Indigenous Australians had suffered since white settlement began in 1788. The apology was met with widespread support, but many people (including me), called for action to address disadvantage now that this first step had been taken. In my post I pointed out by way of an example, that Indigenous Australians were greatly disadvantaged in educational opportunities. I cited the National Indigenous English Literacy and Numeracy Strategy published in 2000 by the Commonwealth Department of Education Science, which concluded that:

a) Seven out of every ten Indigenous students in Year 3 are below the national literacy standard, compared to just three out of ten 'other' Australians.
b) Indigenous students miss out on up to one day of schooling every week, compared to around just three days every term for other Australian students, meaning that Indigenous students, on average, miss out on more than a year of primary school and more than a year of secondary school compared to other children.
c) That 18% of Australia’s ‘at risk’ youth are Indigenous.

I concluded my post by saying that "my hope is that we won't be reading 2008 reports in 2010 that have not been activated, nor should we able to read them in 2013 and say little has changed."

I write again 2 years later in 2010 and report that more recent data are discouraging. A report by the Australian Council for Educational Research as part of the OECD Programme for International Student Assessment (PISA) published in 2009 is depressing. The report draws on data from PISA for the period 2000-2006. It brings together analyses of the achievement of Australian Indigenous students in reading, mathematical and scientific literacy in each of the three cycles of the PISA conducted in 2000, 2003 and 2006. I serve on the National Advisory Committee of PISA as one of three academic representatives. The key findings are as follows:

1. Indigenous students have performed at a substantially lower average level in reading, mathematical and scientific literacy than their non-Indigenous peers.
2. In each domain, the average for Indigenous students was more than 80 score points (or more than one proficiency level) lower than non-Indigenous students and more than 50 score points lower than the OECD average.
3. Indigenous students are over represented at the lower proficiency levels and underrepresented at the upper levels in reading, mathematical and scientific literacy.
4. In terms of year level proficiency standards, there is a gap of around two years between Indigenous and non-Indigenous students.
5. Internationally, Indigenous students are performing well below the OECD average and nationally perspective, and they are well below the performance of non-Indigenous students.
6. More than one third of Indigenous students did not achieve a proficiency level in reading, mathematics and science literacy considered to be the minimum level necessary to meet the challenges faced in life beyond school.

The PISA report concludes that "...initiatives to improve the education of Indigenous students through educational policy have to date had little effect."

The above has been followed in recent days by the release of a United Nations report - State of the World's Indigenous Peoples - that has shown that Indigenous people in Australia and Nepal had the lowest life expectancy of all indigenous people around the world. Life expectancy was the lowest amongst the 90 nations, with Australia's Indigenous people dying up to 20 years earlier than their non-indigenous counterparts.

All groups within Australian society must take collective responsibility for addressing the significant disadvantage of Indigenous Australians. A number of Christian organizations and many individuals have been working in Indigenous communities for decades but much more needs to be done. A good example of grass roots action is Yirara College run by the Lutheran Church in Alice Springs within the Northern Territory. Similarly, a good example of efforts in urban areas is the initiative of St Andrews School in Sydney that has established a special campus in Redfern that is tackling Indigenous educational needs head on. Gawura is a small community based school of about 25 children in mixed staged classes from Kindergarten to Year 6 is focussed on the teaching of literacy, numeracy and elements of Aboriginal and Torres Strait Islander culture and tradition.

These are good initiatives but it will require many more initiatives of this kind if we are to make a difference. It is also obvious that Indigenous health problems, high levels of adult unemployment, various addictions, and poor housing are all related. We need an holistic approach and we've been saying this for a long time. But far too often our efforts in addressing educational disadvantage have been tokenistic and have lacked persistence and follow-up. It will require all levels of government and communities of interest that grasp the injustices facing Indigenous Australians and take positive action to make a difference.

Related Reading

'Aborigines have worst life expectancy' (here)

United Nations Report on 'State of the World's Indigenous People' (here)

New York Times report on high levels of educational disadvantage in USA southern states (here)

Australian Human Rights Commission Report (here)

Educating Indigenous Young People from Remote Communities (here)

Education based on reason alone falls short

The Archbishop of Canterbury Rowan Williams has offered some interesting comments on the limitations of reason in education. The address was presented at Rikkyo Gaukin Anglican University in Tokyo on the 21st September. He was there to receive an honorary doctorate and to speak as part of the institution's 150th anniversary.

In his address, Dr Williams suggested that the record of universities in applying a purely rational approach to intellectual and academic life is problematic:

"Christian doctrine regards human beings as made in the divine image; and that has regularly been interpreted as meaning that human beings share something of the rational nature of God. But to use those words today instantly gives a false impression. We understand 'reason' as a way of arguing and testing propositions – usually so as to become better at manipulating the world round us. Because religious faith is not a matter of argument in this way, it is then easy to conclude that faith and reason are enemies, or at least operating in different territory."

He argues that faith has a place alongside reason in the modern university, whether Christian like Rykkyo Gaukin University or secular like most. He uses the concept of the 'reasonable' or 'rational' human being to discuss what it is that universities do and how faith has an important place on campus. The 'reasonable' person he suggests is one who seeks 'not first and foremost to master and control a passive universe around', but someone who seeks to discover the 'rhythms and patterns of reality' and so understand themselves more fully. He continues:

"Sadly, there are many in our contemporary culture who believe that because religious faith is not rational in their sense – simply a judgement based on evidence and argument – it is bound to be something that breaks relations and nourishes violence. But the sober testimony of the twentieth century is that the rationality of secular thinking is no guarantee of universal understanding and reconciliation. A rationality that has brought us into the age of nuclear weaponry and global economic meltdown invites some sharp questions, to put it mildly; which has something to do with the revulsion in some quarters against the very idea of reason, against science and the notion of universal values and much else besides. As the Pope has argued several times in recent years, the drift towards relativism and pluralism is not the triumph but the defeat of reason; and as he has also insisted, the response of religious faith should not be to glory in the overthrow of rationality but to reclaim the idea and set it on its ancient foundations once more."

He goes on to suggest that a purely functional development of education effectively misses the "true nature of that which is not understood":

"Relating to God requires of us a radical acceptance of the fact that we are dependent beings, that we always stand on the edge of mysteries we cannot fathom, and that the true direction of our lives is not necessarily what our own unexamined and selfish ambition might suggest. Relating to God creates in us the habits of silence and listening, the willingness to be questioned and to question ourselves. Specifically for Christians, relating to God means growing into the role of a child of God, called to maturity, to a life in which dependence and creativity go side by side, inseparably. Called to mature into a life that reflects that of Christ, the Christian believer seeks to live at once in a deep humility that is constantly aware of the possibility of failure and the reality of not-knowing, and in a sense of liberty, dignity and worth, grounded in the trust that God looks at each human person with an endless loving respect and a desire to nourish and fulfil that person. Out of this comes a whole scheme of ethics, a patient respect for one another and for the material world, a realism and a sense of the provisional that never simply gives way to cynicism or despair."

You can read the full text of the talk by following the link below.

Related Links

Full text of the address can be found here

Apologetics and the University (here)

What J.K. Rowling gained from university (my previous post on 'The Benefits of Failure') here

The benefits of failure

We live in a world where (as the saying goes) "everyone loves a winner, nobody likes a loser". In fact one of the most common words of derision for younger generations is "loser", or as they put it, "you loser!" Media and advertising constantly promote the view that life will be all the richer and rewarding if we can ensure that we're winners - "winners are grinners!" And yet, we know that people also talk about learning from their mistakes. Failed businesses, failed relationships, failed exams and so on, can all lead us to reflect on ideas that didn't work, motivations that sold us short, errors we have made in relationships, priorities that were all wrong and paths we should have avoided. In every instance of failure there is also an opportunity in which to learn.

The work of the 'Review of the National Innovation System' was handed down yesterday - Venturous Australia (this warrants its own post later) - and I don't think the 'f word' (failure!) was anywhere to be seen. More's the pity because I suspect that failure is foundational to innovation, success, wealth, and life's ultimate fulfilment. It's part of the blueprint for an innovative and successful nation, and yet the report doesn't give much consideration to failure, one of life's best teachers.

However, the world's most successful children's authors, J.K. Rowling, seems to understand from experience that failure has benefits. In a graduation address at Harvard University on the 5th June 2008, she had the good sense when speaking to one of the most talented and privileged group of young minds in the world, to speak about the benefits of failure. In choosing to do this she acknowledged that they were a group not "not very well-acquainted with failure". As a school leaver she had just wanted to write novels, and was ready to study English at university. But her parents had other more practical ideas and urged her to pursue a vocational degree. She compromised and agreed to study Modern Languages, but as soon as she was dropped off at University, she transferred to Classics. In her address she went on to share her experience of failure after university and the role that imagination played in this phase of her life.

Ultimately, we all have to decide for ourselves what constitutes failure, but the world is quite eager to give you a set of criteria if you let it. So I think it fair to say that by any conventional measure, a mere seven years after my graduation day, I had failed on an epic scale. An exceptionally short-lived marriage had imploded, and I was jobless, a lone parent, and as poor as it is possible to be in modern Britain, without being homeless. The fears my parents had had for me, and that I had had for myself, had both come to pass, and by every usual standard, I was the biggest failure I knew.

Now, I am not going to stand here and tell you that failure is fun. That period of my life was a dark one, and I had no idea that there was going to be what the press has since represented as a kind of fairy tale resolution. I had no idea how far the tunnel extended, and for a long time, any light at the end of it was a hope rather than a reality.

So why do I talk about the benefits of failure? Simply because failure meant a stripping away of the inessential. I stopped pretending to myself that I was anything other than what I was, and began to direct all my energy into finishing the only work that mattered to me. Had I really succeeded at anything else, I might never have found the determination to succeed in the one arena I believed I truly belonged. I was set free, because my greatest fear had already been realised, and I was still alive, and I still had a daughter whom I adored, and I had an old typewriter and a big idea. And so rock bottom became the solid foundation on which I rebuilt my life."

Rowling went on to share how failure taught her many things:

• It taught her things about herself - about her strong will, discipline, friends
• She became more secure in her ability to survive
• She learned that life is "difficult and complicated and beyond anyone's control...."

All of this sounds almost biblical. Unlike Venturing Australia, the Bible talks a lot about failure, although its counterpoint to failure is more often restoration, not simply success.

A study of the Bible will reveal that many of the central and best-known figures in the Bible experienced failure in life. Abraham, Moses, Elijah, David, Solomon, Peter and Paul, to name a few. Elijah after taking on four hundred and fifty prophets of Baal and four hundred prophets of Asherah at Mount Carmel, and defeating them in a spiritual contest that saw God perform great miracles through him, is just a short while later under a broom tree in deep depression, praying to God that he might die (1 Kings 18-19). David was plucked from being a shepherd boy to defeat Goliath, became a hero to his nation, and eventually king of Israel (1 Samuel 16). The man acknowledged by God as “a man after my own heart” (1 Sam 13:14) went on to fail badly. He succumbed to sin and ended up engaging in lust, deception, adultery and murder (2 Samuel 11). The Apostle Peter boldly declared his loyalty and commitment to Jesus, but failed by denying that he knew him three times within moments of his death. I could go on, but hopefully we all get the point. The Bible has many examples of God’s people failing and yet later being restored and going on to fulfil God’s purpose for their lives. Each failed at some point in their lives, sometimes in spectacular fashion, and often after a triumph. But their failures were not the end of their stories and did not stop them from continuing to serve God. Each of these people not only recovered from their failure, they grew as a result of it. They learned from their failure, confessed sins to God, and were often able to be used in even mightier ways.

While J.K. Rowling did not set out to speak of failure due to sin, nor was she talking of restoration to a relationship with God, there are clear parallels. Life will involve successes, and failures. We learn from both, but in a profound sense, it is failure, or the recognition of one’s frailty and the search for new hope and direction, that has a more significant impact on shaping us and making us better people. The Bible of course points to our need to accept that we can never ‘succeed’ on our own. Life’s most significant goal is to acknowledge God, accept the forgiveness offered through the death of Christ (1 Peter 3:18) and seek to honour and serve him all the days of our lives. And the prize is out of this world (John 3:36)! Far beyond fame, money and success in this life.

I'm glad that J.K. Rowling confronted the graduates at Harvard with the benefits of failure. I wonder how we might factor failure into our thinking a bit more, and in particular, into our teaching and nurturing of our children. I want to ask parents who read this blog five simple questions:

How often do you stress success to your children, and how does this compare in frequency and intensity with discussions of failure?
How often have you shared with your children that you fail at times?
How does the school where your children attend talk about failure?
How much are your goals for your children shaped by a desire for success in worldly terms?
How do you try to help them understand that their 'good' (in Romans 8:28 terms), is just as much about how they cope with and respond to failure rather than just success?

I could go on to frame questions for pastors and teachers in the church and leaders of all kinds. And believe me, I ask myself questions like these regularly. A full understanding of how God uses failure to teach us is important. We tend to focus on spectacular moral failures when we do consider failure, but I think there is great benefit in considering failure more broadly within the context of God's redemptive work in people's lives.

Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? As it is written:

"For your sake we face death all day long; we are considered as sheep to be slaughtered."

No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord (Rom 8:35-39).

The text of J.K. Rowling's address can be found here.