Helps for the Aging Brain

Adult Learning | Neuroscience from NYTimes.com

How to Train the Aging Brain

Illustration from istockphoto.com

By BARBARA STRAUCH

Published: December 29, 2009

Some good news by Barbara Strauch for people with middle aged brains (and I assume older). All is not lost.

The brain, as it traverses middle age, gets better at recognizing the central idea, the big picture. If kept in good shape, the brain can continue to build pathways that help its owner recognize patterns and, as a consequence, see significance and even solutions much faster than a young person can.

The trick is finding ways to keep brain connections in good condition and to grow more of them.

“The brain is plastic and continues to change, not in getting bigger but allowing for greater complexity and deeper understanding,” says Kathleen Taylor, a professor at St. Mary’s College of California, who has studied ways to teach adults effectively. “As adults we may not always learn quite as fast, but we are set up for this next developmental step.”

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Are Our Pastors Adequately Equiped for Ministry?

Random Musings on theological education #2 : Are the curriculum designed to equip pastor for ministry?

In random musing #1, I asked the question whether studying ancient languages (Greek and Hebrews) are essential for training of pastors who will probably not be using these languages in their ministries. Now I will ask whether the curriculum of local theological schools are designed to equip pastors for their role of being shepherd to their congregations or parachurch organisations. Here I will confine myself to the Master of Divinity (M.Div) program as it is taken by many churches as the entry level for ordination and pastoring.

The Association of Theological Schools (ATS) in the United States developed the following standards for M.Div in June 1996. Since then, many of the theological schools have been revising their curriculum to conform to these standards [see Foster et al, Educating Clergy: Teaching Practices and Pastoral Imagination (San Francisco: Jossey-Bass, 2006)]. The standards are that the curriculum should consists of four equal parts:

(1) Religious Heritage - the teaching and understanding of theology, traditions, languages etc

(2) Cultural Context- understanding the culture of the church and the local context or cultural realities in which the church is in.

(3) Personal and Spiritual Formation - development in personal faith, spiritual maturity, moral integrity and public witness.

(4) Capacity for Ministerial and Public Leadership - development of skills for leadership and ability to do theological reflection on their ministries.

These four categories are essential in developing a well equipped pastor and I can see why the ATS is eager to revise their curriculum to fit it.

What about our local theological school curriculum? I did a very rough survey using information from their websites about their M.Div program, using the credit courses as a rough indicator. It must be noted that I am just looking at the formal curriculum and not the informal and null curriculum of these schools. These are established theological schools in Malaysia and Singapore.

School A has a M.Div program that require 98 credits to qualify, School B (90) and School C (114).
School A have four majors (Christian education, Biblical studies, Intercultural studies, Pastoral ministry). School C has four majors (Pastoral, Missions, Child Development, Youth).



It may be observed that in school A the major emphasis in the "Religious Heritage" category is balanced by "Ministerial and Leadership." "Religious Heritage" are often core studies in OT, NT, biblical languages, historical and theological foundations. School B seems to weigh heavily in the "Religious Heritage" category. School C is interesting because it manages to reduce the "Religious Heritage" category and give room to cultural context and spiritual formation.

The major contribution to the category "Cultural Context" comes from practicum and internship programs.

There is very little formal programs for personal and spiritual formation in these curriculum with the exception of school C. While it must be acknowledged that all three schools are aware of the importance of spiritual formation of their students, not being in the formal curriculum means that it is often not given priority or treated as an optional add-on. It also means that there is no attempt to measure or assessment its learning outcomes.

Somehow the impression from this rough survey seem to indicate that our local theological curriculum is heavy with cognitive and skills development but weak in personal and relevance. This has important implications in the type of graduates produced. This is something worth thinking about.

Addendum

Matthew Green made a similar comment on his blog, Reflections of Spiritual Formation

Random Musings on Teaching In Higher Education (2)

Teaching Values in Higher Education

Recently I received an email about medicine with this equation

E² - evidence + experience = good medicine

I beg to differ from my learned colleague whom I respect very much. While the practice of medicine has improved with the introduction of evidence-based medicine, it is important to realize that evidence based-medicine is not the holy grail of medical standards. Even the highest level of meta-analysis has its limitation. It is just a statistical program which analyses data fed into it. It is important not to forget the old axiom: GIGO (garbage in, garbage out). Also not everything that is done in the practice of medicine is available in the evidence-based medicine databases.

Experience is a good teacher but repetition is not a proof of expertise or even of competence. A doctor may be repeating the same mistake repeatedly. However, not repeating mistakes and increased competence may be achieved by combining evidence with experience. I believe that there is still another component to the equation. This component is good character. Thus I will suggest that the equation should be

E²GC- evidence + experience + good character = good medicine

I believed that good medicine can only be practiced by a doctor with good character. I have seen surgeons who have excellent surgical skills who could not bother with whom they operated upon. “The operation was successful but the patient died” was their creed. I have seen doctors who treat their patients as objects- some problems to be solved and then move on. True care, concern and compassion can only come out of good character. Good characters are formed by good beliefs.

It is a fallacy in many institutions of higher learning that knowing will automatically lead to believing. For example, if we teach our students to be compassionate to their patients, they will automatically be compassionate because of their knowledge. Unfortunately this is not true.

Educator Emeritus Professor Brian Hill of Murdock University identifies in How Learners Respond to the Teaching of Beliefs and Values the three dimensions in how students respond to the teaching of values. These dimensions are the psychological dimensions of the cognitive, the emotional, and the volitional. While writing about teaching in schools, I believe his findings have implications in centers of higher learning. The possible response of a student to the teaching of a value X may be:

Cognitive

(1) I don’t get it. What do you mean by X?

2) Ah, I understand what you mean by X.

(3) I understand what you mean by X, but I don’t believe X is true.

(4) I accept your claim that X is true.

Emotional

1) Knowing X makes no difference to me.

(2) I have a bad feeling about X.

(3) I don’t feel I can leave up to X

(4) I have a good feel about X.

Volitional

(1) I’m not willing to attach value to X in my life-priorities.

(2) I’m willing, so far as I can, to attach value to X in my life-priorities.

(3) I’m prepared to prioritise X in my own life, but I don’t regard it as something everyone else should necessarily prioritise.

4) I’m prepared to prioritise X in my own life and, whenever appropriate, will commend its priority to others.

According to Hill, the cognitive plays a small role in the learning of values. The emotional dimension is more important and it is that dimension that influences the volitional in prioritizing its values. In the teaching of values, I agree with Hill that teachers have a tendency to use conditioning, coercion, indoctrination and persuasion as possible pedagogies.

Instead he suggests the following:

(1) I will model X in my own behaviour before students.

2) I will, where necessary for the common good, require students to behave in the classroom in a manner consistent with X.

(3) I will encourage maturing students to engage in critical examination of the grounds for and against prioritizing X in their lives.

4) I will represent to students that X, in my opinion, points to a defensible value by which to live, but I will respect and not penalize dissent.

Hill highlights that in the teaching of values, we need to be aware of the cognitive, emotional and volitional dimensions of learning. Our pedagogy must be based on these dimensions and should involve modeling, reflection and respect.

Reference:

Hill, Brian V., How Learners Respond to the Teaching of Beliefs and Values, Journal of Education and Christian Beliefs, 12:2 (2008) 101-113

Random Musings on Teaching In Higher Education (2)

Teaching Values in Higher Education

Recently I received an email about medicine with this equation

E² - evidence + experience = good medicine

I beg to differ from my learned colleague whom I respect very much. While the practice of medicine has improved with the introduction of evidence-based medicine, it is important to realize that evidence based-medicine is not the holy grail of medical standards. Even the highest level of meta-analysis has its limitation. It is just a statistical program which analyses data fed into it. It is important not to forget the old axiom: GIGO (garbage in, garbage out). Also not everything that is done in the practice of medicine is available in the evidence-based medicine databases.

Experience is a good teacher but repetition is not a proof of expertise or even of competence. A doctor may be repeating the same mistake repeatedly. However, not repeating mistakes and increased competence may be achieved by combining evidence with experience. I believe that there is still another component to the equation. This component is good character. Thus I will suggest that the equation should be

E²GC- evidence + experience + good character = good medicine

I believed that good medicine can only be practiced by a doctor with good character. I have seen surgeons who have excellent surgical skills who could not bother with whom they operated upon. “The operation was successful but the patient died” was their creed. I have seen doctors who treat their patients as objects- some problems to be solved and then move on. True care, concern and compassion can only come out of good character. Good characters are formed by good beliefs.

It is a fallacy in many institutions of higher learning that knowing will automatically lead to believing. For example, if we teach our students to be compassionate to their patients, they will automatically be compassionate because of their knowledge. Unfortunately this is not true.

Educator Emeritus Professor Brian Hill of Murdock University identifies in How Learners Respond to the Teaching of Beliefs and Values the three dimensions in how students respond to the teaching of values. These dimensions are the psychological dimensions of the cognitive, the emotional, and the volitional. While writing about teaching in schools, I believe his findings have implications in centers of higher learning. The possible response of a student to the teaching of a value X may be:

Cognitive

(1) I don’t get it. What do you mean by X?

2) Ah, I understand what you mean by X.

(3) I understand what you mean by X, but I don’t believe X is true.

(4) I accept your claim that X is true.

Emotional

1) Knowing X makes no difference to me.

(2) I have a bad feeling about X.

(3) I don’t feel I can leave up to X

(4) I have a good feel about X.

Volitional

(1) I’m not willing to attach value to X in my life-priorities.

(2) I’m willing, so far as I can, to attach value to X in my life-priorities.

(3) I’m prepared to prioritise X in my own life, but I don’t regard it as something everyone else should necessarily prioritise.

4) I’m prepared to prioritise X in my own life and, whenever appropriate, will commend its priority to others.

According to Hill, the cognitive plays a small role in the learning of values. The emotional dimension is more important and it is that dimension that influences the volitional in prioritizing its values. In the teaching of values, I agree with Hill that teachers have a tendency to use conditioning, coercion, indoctrination and persuasion as possible pedagogies.

Instead he suggests the following:

(1) I will model X in my own behaviour before students.

2) I will, where necessary for the common good, require students to behave in the classroom in a manner consistent with X.

(3) I will encourage maturing students to engage in critical examination of the grounds for and against prioritizing X in their lives.

4) I will represent to students that X, in my opinion, points to a defensible value by which to live, but I will respect and not penalize dissent.

Hill highlights that in the teaching of values, we need to be aware of the cognitive, emotional and volitional dimensions of learning. Our pedagogy must be based on these dimensions and should involve modeling, reflection and respect.

Reference:

Hill, Brian V., How Learners Respond to the Teaching of Beliefs and Values, Journal of Education and Christian Beliefs, 12:2 (2008) 101-113

The City as Educator

Cities, Youth, and Technology:Toward a Pedagogy of Autonomy
Robert McClintock
Institute for Learning Technologies
Teachers College, Columbia University
A Contribution to the International Symposium
Zukunft der Jugend
ORF RadioKulturhaus
Vienna, September 20, 2000

This is an excellent insightful lecture about youth, the new media and the role of cities. I really enjoyed it.

With the new media, in school and outside of it, we are putting very powerful tools of inquiry and communication into the hands of students. This action may change significantly the educational ecology prevailing within the city. Reforms, which did not work under prior conditions, may now flourish under emerging conditions. The limitations that undercut the progressive solution to the educational weakness of city life may be quickly overcome. The new media transfer a great deal of educational control to the student. The new media amplify the power of communication and interaction that each young person can employ. A pedagogy of open ended inquiry, which once would inexorably end in frustration and mystification, can now dependably lead to a deep, expansive engagement with powerful ideas and concepts. The exercise of choice, so characteristic of urban life throughout all ages, becomes the driving means of educational work in a well-wired classroom. The power to communicate ideas and accomplishments, essential in the urban effort to create a persona, becomes feasible for anyone who has learned to use the Internet as a locus of self-expression.

The city, extended and universalized with new media, may become the locus where all persons at all places and all times can pursue an intellectually rigorous progressive education. When that happens, the city as educator will be perfected and complete.

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picture source

The City as Educator

Cities, Youth, and Technology:Toward a Pedagogy of Autonomy
Robert McClintock
Institute for Learning Technologies
Teachers College, Columbia University
A Contribution to the International Symposium
Zukunft der Jugend
ORF RadioKulturhaus
Vienna, September 20, 2000

This is an excellent insightful lecture about youth, the new media and the role of cities. I really enjoyed it.

With the new media, in school and outside of it, we are putting very powerful tools of inquiry and communication into the hands of students. This action may change significantly the educational ecology prevailing within the city. Reforms, which did not work under prior conditions, may now flourish under emerging conditions. The limitations that undercut the progressive solution to the educational weakness of city life may be quickly overcome. The new media transfer a great deal of educational control to the student. The new media amplify the power of communication and interaction that each young person can employ. A pedagogy of open ended inquiry, which once would inexorably end in frustration and mystification, can now dependably lead to a deep, expansive engagement with powerful ideas and concepts. The exercise of choice, so characteristic of urban life throughout all ages, becomes the driving means of educational work in a well-wired classroom. The power to communicate ideas and accomplishments, essential in the urban effort to create a persona, becomes feasible for anyone who has learned to use the Internet as a locus of self-expression.

The city, extended and universalized with new media, may become the locus where all persons at all places and all times can pursue an intellectually rigorous progressive education. When that happens, the city as educator will be perfected and complete.

read more

picture source

Non-Western Educational Traditions

Timothy Reagan (2005), Non-Western Educational Traditions: Indigenous Approaches to Educational Thought and Practice, Mahwah, NJ: Lawrence Erlbaum Associates, Inc (3rd Edition)

An excellent book on non-Western educational philosophy and practice by Timothy Reagan of Roger Williams University, USA. There are not many books by a single author which deals with such a variety of educational traditions. The traditions dealt with includes (these are also chapter titles):

• "A wise child is talked to in proverbs": African
  
• " Training "Face and Heart": Aztec
• "Finding the True Meaning of Life": Indigenous Americans
• "Developing the Chun-tzu": Confucius and the Chinese
• "A intelligent man attends on a wise person" India
• "Familiar strangers": Rom (gypsies)
  
• "No gift is better than education" Islamic

Reagan writes well and it is an easy to read book. From his researches, Reagan has uncovered the rich non-Western educational heritage that is only recently being appreciated. Along with colonialism, Western educational philosophy especially the instructional-schooling paradigm has become the meta-narrative of the educational tradition, often destroying and replacing the indigenous traditions.

We in the non-Western world needs to recover our heritage or lose it forever.

.

Non-Western Educational Traditions

Timothy Reagan (2005), Non-Western Educational Traditions: Indigenous Approaches to Educational Thought and Practice, Mahwah, NJ: Lawrence Erlbaum Associates, Inc (3rd Edition)

An excellent book on non-Western educational philosophy and practice by Timothy Reagan of Roger Williams University, USA. There are not many books by a single author which deals with such a variety of educational traditions. The traditions dealt with includes (these are also chapter titles):

• "A wise child is talked to in proverbs": African
  
• " Training "Face and Heart": Aztec
• "Finding the True Meaning of Life": Indigenous Americans
• "Developing the Chun-tzu": Confucius and the Chinese
• "A intelligent man attends on a wise person" India
• "Familiar strangers": Rom (gypsies)
  
• "No gift is better than education" Islamic

Reagan writes well and it is an easy to read book. From his researches, Reagan has uncovered the rich non-Western educational heritage that is only recently being appreciated. Along with colonialism, Western educational philosophy especially the instructional-schooling paradigm has become the meta-narrative of the educational tradition, often destroying and replacing the indigenous traditions.

We in the non-Western world needs to recover our heritage or lose it forever.

.

Playing Gears of War 2

Completed the game Gears of War 2 in 4 days. Gears of War 2 is a tactical third-person shooter video game developed by Epic Games. It was published by Microsoft Game Studios for Xbox 360 . I am quite satisfied with our performance. My daughter and I played a two person team and we managed to complete the game without using any cheats or walkthrough (ahem).

No, I am not entering my second childhood or becoming senile. Though in a couple of years I will be eligible to watch movies at half price which may not be a bad thing. I want to understand the younger generation and one of the ways to do that is to do what they are doing. I have been exploring their use of the Internet (hence bloggings, Facebooks, etc). Now I have included exploring their computer videos games.

Gears of War 2 takes place six months after the detonation of the Lightmass Bomb at the end of the first game. Though most of the Locust Horde was destroyed, the explosion also caused much of the liquid Imulsion underground to vaporize, causing a fatal disease called rustlung to spread among the diminished human population. After months of peace, the cities of Tollen and Montevado suddenly and mysteriously disappear underground, leading the COG to suspect the resurgence of the Locust. Soon after, the once impenetrable Jacinto, one of the last remaining safe havens for humans, begins to show signs that the same fate awaits it. In order to stop the fall of Jacinto, the COG responds with a large-scale counter-offensive against the Locust. Senior Producer Rod Fergusson says "In order to save Jacinto, [the COG] have no choice but to take the war to the Locust." source

The gameplay is not easy. I find that I have to train myself to use the XBox console which consists of little colored buttons. It is also a high adrenaline fast moving game so in my excitement I always pressed the wrong buttons. It is stressful too and maybe I should check my blood pressure. Compared to my daughter I find that my response time is slower. I take longer to analyse fast moving color images and formulate a response. However that become easier later in the game as I completed my learning curve. I am gratified that it is still possible to learn to play computer games at my age. I guess the neuro-pathways I use will be different from those my daughter is using but we achieve our objective in the end.

I discovered that it is a fallacy that gamers are interested in the violence and the bloody gore. I do not deny that these are present. Nevertheless I discovered that gamers are more interested to achieve their mission goals or defeat the 'big boss.' They will try a many different approaches as possible until they have achieved their goals. I believe that this is a mode of learning, maybe different from the mode of learning we older folks are used too.

In the final analysis, it is fun and I get to do a team gameplay with my daughter.

.

Playing Gears of War 2

Completed the game Gears of War 2 in 4 days. Gears of War 2 is a tactical third-person shooter video game developed by Epic Games. It was published by Microsoft Game Studios for Xbox 360 . I am quite satisfied with our performance. My daughter and I played a two person team and we managed to complete the game without using any cheats or walkthrough (ahem).

No, I am not entering my second childhood or becoming senile. Though in a couple of years I will be eligible to watch movies at half price which may not be a bad thing. I want to understand the younger generation and one of the ways to do that is to do what they are doing. I have been exploring their use of the Internet (hence bloggings, Facebooks, etc). Now I have included exploring their computer videos games.

Gears of War 2 takes place six months after the detonation of the Lightmass Bomb at the end of the first game. Though most of the Locust Horde was destroyed, the explosion also caused much of the liquid Imulsion underground to vaporize, causing a fatal disease called rustlung to spread among the diminished human population. After months of peace, the cities of Tollen and Montevado suddenly and mysteriously disappear underground, leading the COG to suspect the resurgence of the Locust. Soon after, the once impenetrable Jacinto, one of the last remaining safe havens for humans, begins to show signs that the same fate awaits it. In order to stop the fall of Jacinto, the COG responds with a large-scale counter-offensive against the Locust. Senior Producer Rod Fergusson says "In order to save Jacinto, [the COG] have no choice but to take the war to the Locust." source

The gameplay is not easy. I find that I have to train myself to use the XBox console which consists of little colored buttons. It is also a high adrenaline fast moving game so in my excitement I always pressed the wrong buttons. It is stressful too and maybe I should check my blood pressure. Compared to my daughter I find that my response time is slower. I take longer to analyse fast moving color images and formulate a response. However that become easier later in the game as I completed my learning curve. I am gratified that it is still possible to learn to play computer games at my age. I guess the neuro-pathways I use will be different from those my daughter is using but we achieve our objective in the end.

I discovered that it is a fallacy that gamers are interested in the violence and the bloody gore. I do not deny that these are present. Nevertheless I discovered that gamers are more interested to achieve their mission goals or defeat the 'big boss.' They will try a many different approaches as possible until they have achieved their goals. I believe that this is a mode of learning, maybe different from the mode of learning we older folks are used too.

In the final analysis, it is fun and I get to do a team gameplay with my daughter.

.

Do You Have the Courage to Teach?

Home > Faith in the Workplace > Interviews

I have been personally touched by Parker Palmer's book, The Courage to Teach and, his other books and especially by his lecture, The Violence of Our Knowledge which challenged me to think about the way we teach and learn.

Interview with Parker Palmer, Part 1
Do You Have the Courage to Teach?
by Marcus Goodyear


Ten years after its first release, Parker Palmer is republishing his book of encouragement for teachers called The Courage to Teach. The book helped countless teachers and other professionals to recover meaning in their work lives, in the midst of troubled, sometimes toxic systems. Recently, TheHighCalling.org spoke to Mr. Palmer about helping teachers and other professionals reconnect with their vocations and reclaim their passion for work.

What advice do you have for public school educators who are trying to serve God in their daily work?

School educators are the subjects of intense public, media, and political criticism. They are often misunderstood, berated by larger society. Public education is hard-pressed by "No Child Left Behind." The motives behind the bill were to hold public education accountable to results, and to make sure all schools measured up, no matter how many disadvantaged children they serve. Unfortunately its major impact has been to get children to pass standardized tests. Teachers find themselves having to "teach to the test," which is very different than trying to educate the whole child to become a whole adult. Kids get factoids, rather than dealing with deeper educational tasks, with values, with relationships, with questions of character, ethics, and one's own vision for one's life. Education is in a world of trouble. Teachers need help to sustain their vocation. The Courage to Teach is aimed at nurturing the teacher's heart. If they bring their truest, best self, or as we Quakers say, "that of God and every person" to their work as educators, they will find courage to resist those things that deform education and ill-serve our children.

You have said, "Good teachers join self, subject and students in the fabric of life." How does a Christian do this in public schools without indirectly imposing their faith on their students?

In the early years of the American experiment, Quakers were persecuted, even hanged, on Boston Common by other Christians who were threatened by their beliefs.

So I don't have any romanticism for the good ol' days when someone's religious beliefs could dominate our public processes and public institutions. But I also have very little patience with a system of education that ignores the questions of meaning, purpose, and value. I don't want to go back to Boston Common, but at the same time I want to open public education to the profound questions of meaning that young people have in our times. I think in a public school classroom, it's possible to help young people with questions, meaning, purpose, who they are and why they are here on earth without ever sending a child home saying to Jewish parents, or Muslim parents, or atheist parents, "Mom and Dad, this teacher is trying to turn me into something else." We owe children a gracious, open exploration of these questions, and adult companionship, without trying to engage in the sort of proselytizing that crosses the church/state barrier in inappropriate and destructive ways.

What is dangerous about proselytizing?

As a Christian, who grew up Methodist, I was deeply influenced by the scripture in 2 Corinthians that says, "We have this treasure in earthen vessels to show that the transcendent power belongs to God and not to us." I think those earthen vessels include our language, and theological formulations. I think the mystery of God, and the mystery of God in Christ is so vast. It's idolatrous to claim that my church is the one who has been able to boil that down into a right set of words that everyone must agree with.

You've said, "The sense of self is very closely tied to what people do." How does one bring identity into a profession, without losing oneself to that profession?

You're asking, "How do we live open-heartedly in the world without having our hearts broken?" At 68, I have come to a simple conclusion: I have a choice to make.

Either I live with my heart open, investing in my work and taking the risks that come when the expression of my own truth might get me crosswise with people. Or I exist in my work and in the world in a closed-hearted way. To me this choice is a no brainer, because to be in the world in a closed-hearted way is to risk a kind of spiritual death, a death of integrity really. As Thomas Merton said, most of us live lives of self-impersonation. To be in the world as an impersonator of yourself, when selfhood is your birthright gift from God, is an insult to your Creator and certainly a diminishment of yourself. I have learned to choose to be in the world in an open-hearted way, because pain itself is a sign that I'm alive. Being open-hearted is my only chance at the joy that life can bring.

So why is living with integrity so difficult for us?

Our work institutions compromise the integrity of their mission. Public schools try to win favor under "No Child Left Behind." Some HMOs and even hospitals are more interested in the bottom line, rather than the well-being of the patient. In these examples, the personal integrity of teachers or physicians become threatening to the institutions in which they work. When personal integrity threatens institutions, the Jesus story happens all over again. He was crucified, because his integrity got him crosswise with the major institutions of his time, with the arrangements of power. The Christian story has moments that contain a penetrating, sad, and sometimes depressing description of reality. But ultimately, the Christian story is hopeful. We can stand in the midst of a death dealing reality, open-hearted, bringing new life, taking the risk of threatening the hard-heartedness of institutions.

In this new life that comes from being open-hearted, what is the relationship between renewal and courage?

A powerful book in my life is by a Guatemalan poet named Julia Esquivel. A political refugee in Guatemala, she was forced into exile. For simply trying to help her grade school students survive, she got on the wrong side of an oppressive regime. Esquivel wrote a book of poetry, Threatened with Resurrection. When I first saw that title, it just turned me upside down. I was raised in a church that said, "Death was the big threat and resurrection was the great hope." But here was a woman of great courage and integrity saying, "Sometimes a living death is more comfortable than being truly resurrected, which is a threat." She means if you can tamp down your feelings, get your heart in a box, and not get crosswise with anything that's wrong around you, maybe they will not see you. Maybe they will ignore you and let you live your little private life. But if you embrace resurrection and new life, God knows what you might be called to. The teachers who suddenly understand their calling is not to satisfy the people who make the tests but to serve the children, these teachers need resurrection or renewal. They need the courage to act on what their hearts say. The doctors who remember they have taken a hippocratic oath and say to themselves, as one physician said to me a while back, "You know I work in an HMO, which has me right on the edge of violating my hippocratic oath three or four times a week." That's a person who will need courage to act on his renewal of heart.

When we start connecting and bringing our identity to work, suddenly there's a tremendous pressure to avoid failure, because our egos may be tied to our performance. How do we reconcile that?

I think ego is strongest when we are not in touch with our own identity as children of God. My ego, or false identity, is the piece that tells me that I'm something special, that I'm not anybody's child, that I'm the leader of the pack. That's the piece of me that doesn't want to fail. The failures I've experienced and the pain brought as a result were because I was working heavily out of ego. When one works out of ego, the aim is not to serve your patients or your children. Instead it becomes about winning, looking good, and not being deprived of one's perks. Identity and integrity rightly understood are the antidote to ego.

It's baffling and troubling to me that there is this Christian cult of success that I actually think is very ego driven. So many Christians have embraced this cult of success.

So by contemporary standards, you're saying that resurrection isn't a success story?

If you read it as a success story by contemporary standards, you're distorting the fact that Jesus did none of the things that contemporary success cult members tell us that we can do by believing in him. Jesus opened himself to shared suffering with the poorest and the most oppressed. The right belief will not make my bank account bigger, my reputation brighter, and all things well.

Inner and spiritual renewal doesn't reduce our stress or get us comfy with life.

For me, the most powerful meaning of the cross and of Jesus' life is God's willingness to suffer with us, to bring redemption and meaning out of that suffering, with a sense of purpose.

Are we called to suffer or to be renewed?

We Quakers have a saying that renewal is about getting in touch with "that of God within me." When people do this, they hear more clearly their calling. And they recognize their need for courage to walk this path to which they've been called.

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© 2001 - 2008 H. E. Butt Foundation. All rights reserved. Reprinted with permission from Laity Lodge and TheHighCalling.org.

Do You Have the Courage to Teach?

Home > Faith in the Workplace > Interviews

I have been personally touched by Parker Palmer's book, The Courage to Teach and, his other books and especially by his lecture, The Violence of Our Knowledge which challenged me to think about the way we teach and learn.

Interview with Parker Palmer, Part 1
Do You Have the Courage to Teach?
by Marcus Goodyear


Ten years after its first release, Parker Palmer is republishing his book of encouragement for teachers called The Courage to Teach. The book helped countless teachers and other professionals to recover meaning in their work lives, in the midst of troubled, sometimes toxic systems. Recently, TheHighCalling.org spoke to Mr. Palmer about helping teachers and other professionals reconnect with their vocations and reclaim their passion for work.

What advice do you have for public school educators who are trying to serve God in their daily work?

School educators are the subjects of intense public, media, and political criticism. They are often misunderstood, berated by larger society. Public education is hard-pressed by "No Child Left Behind." The motives behind the bill were to hold public education accountable to results, and to make sure all schools measured up, no matter how many disadvantaged children they serve. Unfortunately its major impact has been to get children to pass standardized tests. Teachers find themselves having to "teach to the test," which is very different than trying to educate the whole child to become a whole adult. Kids get factoids, rather than dealing with deeper educational tasks, with values, with relationships, with questions of character, ethics, and one's own vision for one's life. Education is in a world of trouble. Teachers need help to sustain their vocation. The Courage to Teach is aimed at nurturing the teacher's heart. If they bring their truest, best self, or as we Quakers say, "that of God and every person" to their work as educators, they will find courage to resist those things that deform education and ill-serve our children.

You have said, "Good teachers join self, subject and students in the fabric of life." How does a Christian do this in public schools without indirectly imposing their faith on their students?

In the early years of the American experiment, Quakers were persecuted, even hanged, on Boston Common by other Christians who were threatened by their beliefs.

So I don't have any romanticism for the good ol' days when someone's religious beliefs could dominate our public processes and public institutions. But I also have very little patience with a system of education that ignores the questions of meaning, purpose, and value. I don't want to go back to Boston Common, but at the same time I want to open public education to the profound questions of meaning that young people have in our times. I think in a public school classroom, it's possible to help young people with questions, meaning, purpose, who they are and why they are here on earth without ever sending a child home saying to Jewish parents, or Muslim parents, or atheist parents, "Mom and Dad, this teacher is trying to turn me into something else." We owe children a gracious, open exploration of these questions, and adult companionship, without trying to engage in the sort of proselytizing that crosses the church/state barrier in inappropriate and destructive ways.

What is dangerous about proselytizing?

As a Christian, who grew up Methodist, I was deeply influenced by the scripture in 2 Corinthians that says, "We have this treasure in earthen vessels to show that the transcendent power belongs to God and not to us." I think those earthen vessels include our language, and theological formulations. I think the mystery of God, and the mystery of God in Christ is so vast. It's idolatrous to claim that my church is the one who has been able to boil that down into a right set of words that everyone must agree with.

You've said, "The sense of self is very closely tied to what people do." How does one bring identity into a profession, without losing oneself to that profession?

You're asking, "How do we live open-heartedly in the world without having our hearts broken?" At 68, I have come to a simple conclusion: I have a choice to make.

Either I live with my heart open, investing in my work and taking the risks that come when the expression of my own truth might get me crosswise with people. Or I exist in my work and in the world in a closed-hearted way. To me this choice is a no brainer, because to be in the world in a closed-hearted way is to risk a kind of spiritual death, a death of integrity really. As Thomas Merton said, most of us live lives of self-impersonation. To be in the world as an impersonator of yourself, when selfhood is your birthright gift from God, is an insult to your Creator and certainly a diminishment of yourself. I have learned to choose to be in the world in an open-hearted way, because pain itself is a sign that I'm alive. Being open-hearted is my only chance at the joy that life can bring.

So why is living with integrity so difficult for us?

Our work institutions compromise the integrity of their mission. Public schools try to win favor under "No Child Left Behind." Some HMOs and even hospitals are more interested in the bottom line, rather than the well-being of the patient. In these examples, the personal integrity of teachers or physicians become threatening to the institutions in which they work. When personal integrity threatens institutions, the Jesus story happens all over again. He was crucified, because his integrity got him crosswise with the major institutions of his time, with the arrangements of power. The Christian story has moments that contain a penetrating, sad, and sometimes depressing description of reality. But ultimately, the Christian story is hopeful. We can stand in the midst of a death dealing reality, open-hearted, bringing new life, taking the risk of threatening the hard-heartedness of institutions.

In this new life that comes from being open-hearted, what is the relationship between renewal and courage?

A powerful book in my life is by a Guatemalan poet named Julia Esquivel. A political refugee in Guatemala, she was forced into exile. For simply trying to help her grade school students survive, she got on the wrong side of an oppressive regime. Esquivel wrote a book of poetry, Threatened with Resurrection. When I first saw that title, it just turned me upside down. I was raised in a church that said, "Death was the big threat and resurrection was the great hope." But here was a woman of great courage and integrity saying, "Sometimes a living death is more comfortable than being truly resurrected, which is a threat." She means if you can tamp down your feelings, get your heart in a box, and not get crosswise with anything that's wrong around you, maybe they will not see you. Maybe they will ignore you and let you live your little private life. But if you embrace resurrection and new life, God knows what you might be called to. The teachers who suddenly understand their calling is not to satisfy the people who make the tests but to serve the children, these teachers need resurrection or renewal. They need the courage to act on what their hearts say. The doctors who remember they have taken a hippocratic oath and say to themselves, as one physician said to me a while back, "You know I work in an HMO, which has me right on the edge of violating my hippocratic oath three or four times a week." That's a person who will need courage to act on his renewal of heart.

When we start connecting and bringing our identity to work, suddenly there's a tremendous pressure to avoid failure, because our egos may be tied to our performance. How do we reconcile that?

I think ego is strongest when we are not in touch with our own identity as children of God. My ego, or false identity, is the piece that tells me that I'm something special, that I'm not anybody's child, that I'm the leader of the pack. That's the piece of me that doesn't want to fail. The failures I've experienced and the pain brought as a result were because I was working heavily out of ego. When one works out of ego, the aim is not to serve your patients or your children. Instead it becomes about winning, looking good, and not being deprived of one's perks. Identity and integrity rightly understood are the antidote to ego.

It's baffling and troubling to me that there is this Christian cult of success that I actually think is very ego driven. So many Christians have embraced this cult of success.

So by contemporary standards, you're saying that resurrection isn't a success story?

If you read it as a success story by contemporary standards, you're distorting the fact that Jesus did none of the things that contemporary success cult members tell us that we can do by believing in him. Jesus opened himself to shared suffering with the poorest and the most oppressed. The right belief will not make my bank account bigger, my reputation brighter, and all things well.

Inner and spiritual renewal doesn't reduce our stress or get us comfy with life.

For me, the most powerful meaning of the cross and of Jesus' life is God's willingness to suffer with us, to bring redemption and meaning out of that suffering, with a sense of purpose.

Are we called to suffer or to be renewed?

We Quakers have a saying that renewal is about getting in touch with "that of God within me." When people do this, they hear more clearly their calling. And they recognize their need for courage to walk this path to which they've been called.

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© 2001 - 2008 H. E. Butt Foundation. All rights reserved. Reprinted with permission from Laity Lodge and TheHighCalling.org.

Problem Based Learning (PBL) in Theological Education

Dr. Geoff Pound for Theologians Without Borders linked an earlier posting of mine about the possibility of using PBL based teaching in theological education in his post Problem Based Learning in Seminaries. His comments are

It is good to catch a glimpse of changing educational practice from another sphere. From what Alex writes, it seems that learning by the case study method and Supervised Field Education (SFE) or what is now called Supervised Theological Field Education (STFE), is probably closest to the PBL method.STFE begins with a pastoral encounter (or problem) and proceeds in the way of theological reflection and practice. It is being used extensively around the world and students often say that it is the most integrating subject that they do in their seminary education.STFE is described in this Resource Manual, written by my friend and former colleague, Colin Hunter, who is one of the leaders in this discipline.

While there may be similarity with the STFE, I believe that PBL is different from STFE. STFE is a supervised field study program based on theological reflection by students guided by supervisors. When I suggest PBLfor seminaries,I am suggesting a more radical approach. For years seminaries have been tinkering with theological education to make irrelevant. However, I personallybelieve that no amount of tinkering will make it relevant.

Theological education will need a radical deconstruction, to use their own terms. We need to remove the artificial divisions of systematic theology, pastoral theology, homiletics and other subjects. This is where PBL comes in. By dissolving these artificial divisions, academicians will get a more holistic understanding of their calling and be better equiped to lead his or her congregation who may be better educated, more innovative, better interconnected, have more resources and access to information, better at networking and very post modern in their thinking than the seminary graduate is. In PBL, there will be no more lectures but more collaborative learning effort.

Ultraconservative medical education has embraced the change. The healers of the bodies has moved with times. I wonder if the healers of souls will do the same?

Problem Based Learning (PBL) in Theological Education

Dr. Geoff Pound for Theologians Without Borders linked an earlier posting of mine about the possibility of using PBL based teaching in theological education in his post Problem Based Learning in Seminaries. His comments are

It is good to catch a glimpse of changing educational practice from another sphere. From what Alex writes, it seems that learning by the case study method and Supervised Field Education (SFE) or what is now called Supervised Theological Field Education (STFE), is probably closest to the PBL method.STFE begins with a pastoral encounter (or problem) and proceeds in the way of theological reflection and practice. It is being used extensively around the world and students often say that it is the most integrating subject that they do in their seminary education.STFE is described in this Resource Manual, written by my friend and former colleague, Colin Hunter, who is one of the leaders in this discipline.

While there may be similarity with the STFE, I believe that PBL is different from STFE. STFE is a supervised field study program based on theological reflection by students guided by supervisors. When I suggest PBLfor seminaries,I am suggesting a more radical approach. For years seminaries have been tinkering with theological education to make irrelevant. However, I personallybelieve that no amount of tinkering will make it relevant.

Theological education will need a radical deconstruction, to use their own terms. We need to remove the artificial divisions of systematic theology, pastoral theology, homiletics and other subjects. This is where PBL comes in. By dissolving these artificial divisions, academicians will get a more holistic understanding of their calling and be better equiped to lead his or her congregation who may be better educated, more innovative, better interconnected, have more resources and access to information, better at networking and very post modern in their thinking than the seminary graduate is. In PBL, there will be no more lectures but more collaborative learning effort.

Ultraconservative medical education has embraced the change. The healers of the bodies has moved with times. I wonder if the healers of souls will do the same?

The Future of Education

The excellent report THE FUTURE OF EDUCATION by Thomas Frey is the result of a study done by the DaVinci Institute.

The pace of change mandates that we produce a faster, smarter, better grade of human being. Current systems are preventing that from happening. Future education systems will be unleashed with the advent of a standardized rapid courseware-builder and a single-point global distribution system.

Information is growing at exponential rates, and our ability to convert that information into useful knowledge and skills is being hampered by the lack of courseware. We refer to this phenomenon as a courseware vacuum. The primary reason we lack courseware is because we haven’t developed a quick and easy system for creating it.

Once a rapid courseware-builder has been created, and the general marketplace has put its stamp of approval on it, a series of standards will be developed.

With tools for producing courseware becoming widely available, people around the world will begin creating it, and we will see a courseware explosion similar to the dramatic rise of content on YouTube and iTunes.

As part of the rapidly developing courseware movement we will see education transition from:

• Teacher-centric to learning-centric
• Classroom-based teaching to anyplace, anytime learning
• Mandated courses to hyper-individualized learning
• A general population of consumers to a growing population of producers

Learning will become hyper-individualized with students learning what they want to learn, when they want to learn it. Most of today’s existing learning impediments will eventually go away.

As a result of this shift we will begin to see dramatic changes in society. The speed of learning will increase tenfold because of a combination of the following factors:

• Confidence-based learning will significantly increase learning speed and comprehension
• Learning what we want, when we want - shifting away from a prescribed course agenda to one that is hyper-individualized, self-selected, and scheduled whenever a student wishes to take it will dramatically change levels of motivation
• Technology improvements over time will continually improve the speed and comprehension of learning

The speed of learning will increase tenfold, and it is possible that the equivalent of our current K-12 education system will be compressed into as little as one year’s worth of learning.

In the future, we predict students entering the workforce will be ten times smarter than they are today.

read about THE FUTURE OF EDUCATION

The Future of Education

The excellent report THE FUTURE OF EDUCATION by Thomas Frey is the result of a study done by the DaVinci Institute.

The pace of change mandates that we produce a faster, smarter, better grade of human being. Current systems are preventing that from happening. Future education systems will be unleashed with the advent of a standardized rapid courseware-builder and a single-point global distribution system.

Information is growing at exponential rates, and our ability to convert that information into useful knowledge and skills is being hampered by the lack of courseware. We refer to this phenomenon as a courseware vacuum. The primary reason we lack courseware is because we haven’t developed a quick and easy system for creating it.

Once a rapid courseware-builder has been created, and the general marketplace has put its stamp of approval on it, a series of standards will be developed.

With tools for producing courseware becoming widely available, people around the world will begin creating it, and we will see a courseware explosion similar to the dramatic rise of content on YouTube and iTunes.

As part of the rapidly developing courseware movement we will see education transition from:

• Teacher-centric to learning-centric
• Classroom-based teaching to anyplace, anytime learning
• Mandated courses to hyper-individualized learning
• A general population of consumers to a growing population of producers

Learning will become hyper-individualized with students learning what they want to learn, when they want to learn it. Most of today’s existing learning impediments will eventually go away.

As a result of this shift we will begin to see dramatic changes in society. The speed of learning will increase tenfold because of a combination of the following factors:

• Confidence-based learning will significantly increase learning speed and comprehension
• Learning what we want, when we want - shifting away from a prescribed course agenda to one that is hyper-individualized, self-selected, and scheduled whenever a student wishes to take it will dramatically change levels of motivation
• Technology improvements over time will continually improve the speed and comprehension of learning

The speed of learning will increase tenfold, and it is possible that the equivalent of our current K-12 education system will be compressed into as little as one year’s worth of learning.

In the future, we predict students entering the workforce will be ten times smarter than they are today.

read about THE FUTURE OF EDUCATION

The Evangelical Mind

"The scandal of the evangelical mind is that there is not much of an evangelical mind"

The Evangelical Mind

"The scandal of the evangelical mind is that there is not much of an evangelical mind"

150 Teaching Methods

For those who love lists, here is 150 teaching methods

150 Teaching Methods

For those who love lists, here is 150 teaching methods