In Memoriam

By Mark Kennedy

2:30.

2:30 a.m., ante meridiem – the 2:30 that’s too early in the morning. It’s a time when babies make their debut on the world’s stage wailing from the shock of fresh air in new lungs.

But at 2:30 a.m. on August 11th one old man, my ‘old man’, was making his final exit, gasping for each remaining breathe. At 2:30 I sat beside my 83 year old father’s bed, held his hand and waited for that slow train that comes for all of us sooner or later.

“All the world’s a stage”, says Shakespeare, “and all the men and women merely players.”

If that’s true, my father’s best performances were given on a stage made of ice.

From 1942 to 1957, he was part of the Toronto Maple Leaf hockey team. Statisticians will tell you that Ted “Teeder” Kennedy played his first Leaf game at age 17, that he was the youngest Maple Leaf captain, that he led 5 Stanley Cup winning teams, that he still holds the record for most Leaf playoff goals and that he received the Hart Trophy in 1955 as the NHL’s most valuable player. But numbers and trophies don’t tell the whole story.

His audience, the people who saw him play, talk about his unflinching courage, his unremitting hard work and his indomitable determination in the face of adversity – character traits that produced the statistics and a lot more.

Where do personal qualities like these come from?

No one is a self-made man. There are no demigods with genetic codes pre-programmed to accomplish great things solely by their own abilities. Events and circumstances enter into it, but more than any other factor, human influences shape character and inspire achievements. Parents, teachers and heroes matter.

“Who was your hero when you were growing up?” I once asked my father, expecting him to name an old time hockey player, like maybe Charlie Conacher.

“My mother.” he said, “The things she did were absolutely unbelievable.” We both sat silent for a while and I thought about that little Irish woman who immigrated to Canada almost 100 years ago. Margaret Burns was a teenager then, full of hopes and dreams for an exciting life in a new land. It was a beautiful fantasy - a song of innocence. Fifteen years later, tragedy was the theme of her song of experience.

She began her new life as a maid in what were wryly dubbed ‘summer cottages’ – American owned mansions on the north shore of Lake Erie in the town of Port Colborne, Ontario. Cooking, cleaning and mending were familiar duties for her and for so many other women of her generation and at least they provided her with a living.

At a community event she met Tom King, a worker at the local cement plant. They fell in love, married and had a son named Joseph. But while Joseph was still a toddler, tragedy struck. Tom King along with more than 20 million other people worldwide died in the flu epidemic of 1918. As a young widow with a little boy to raise she persevered through her grief. A few years later another local man came into her life. She and Gordon Kennedy married and began building a new family. Over the next five years Jessie, Jim and Gordon Jr. joined Joseph, as part of a rollicking, boisterous, happy clan of children.

But tragedy continued to stalk Margaret. At the age of one, little Gordon Jr. tried to climb a ladder, lost his balance and tumbled to his death.

Another heartbreak followed soon after. Weeks before the birth of my father, Gordon Sr. was critically wounded in a hunting accident. It took several agonizing days for him to die in hospital.

Hamlet’s stepfather Claudius said it eloquently, “When sorrows come, they come not as single spies but in battalions.”

How could anyone bare the weight of these accumulated sorrows? Margaret faced a future without any significant work skills or government safety net and with 4 young children to support.

To solve the critical problem of financial survival she turned her home into a restaurant and, in off hours, cleaned floors in local office buildings. In summers she operated a beachside snack bar and for the rest of the year at night she ran the concession booth at the local hockey arena with the help of her children. After all the teams had left her children would lace up their skates and play shinny.

It was a hard and wearing life for Margaret. Her daughter Jessie recalled often hearing her come home weeping in the early hours of the morning. “I’m so tired!” she would cry out, maybe to God. Nonetheless next morning she would be up early for another day of wearying physical labour.

And there it was. She was the personification of unflinching courage, unremitting hard work and indomitable determination in the face of adversity - it’s no wonder my father brought those character traits to the Maple Leaf hockey team. He learned them from his hero and he chose his hero well.

But there was something more, something that carried Margaret far beyond normal human capacities.

The New Testament book of Matthew records an amazing event that took place in the middle of a wind swept sea. Jesus astonishes and terrifies a boat full of his disciples by walking on top of the water toward them! He then challenges his friend Peter to step out of the boat and walk on the water too! And Peter actually does it for a few seconds! When he looks at Jesus he does the seemingly impossible but when he looks down into the tempestuous depths fear replaces faith and he begins to sink. Jesus has to rescue him.

Margaret turned to God in the tragedies that threatened to overwhelm her and her children and He lifted her above them. I know that because I knew her and because I found a remarkable letter in a box of jumbled correspondence and bills. She wrote it to my dad when he was struggling to finalize the purchase of his first home – a pretty minor thing in comparison to her troubles:

“Dec 28- 1948

Dear Theodore,” (She always used his full, formal name) “I am so sorry you have run into so much trouble with the house but dear don’t be discouraged. If you put your trust in God He will help you to overcome all the difficulties you run into. You will realize that as you get older.”

She wrote that after having lived through the deaths of two husbands and a beloved child. She knew what she was talking about. She had lived it.

2:30 August 11th came and went. I would sit up for two more nights with my father before the spirit left his worn out body. Even in those last hours he wouldn’t give up easily. How could he with the heritage of his hero always in his heart.

As I wrote this I couldn’t help thinking about the heroes teaching in some of our Christian schools – the folks who, like my grandmother, work so hard and without ever receiving public celebrity status. Maybe some of them come home late at nights exhausted, maybe sometimes in tears. Maybe in the day to day grind they just don’t see any fruit from their efforts. For them I hope this article is an encouragement. Their work is not in vain. They are heroes for children who may just change our world for the better some day – and chances are many of those future world changers are the children from whom they would least expect it.

The Parable of the Bird and the Cow Plop

I thought my readers might enjoy this “Rylism” that I shared with my staff recently. 

All these things Jesus said to the crowds in parables; indeed, he said nothing to them without a parable. (Mat 13:34)

There was a bird that lived in Canada. One winter he announced to the other birds, "I'm not flying south for the winter. I'm staying right here!" All the other birds said he was crazy, but he answered, "You're the ones that are crazy. You'll get down south, turn around and fly right back up here again next year. What's the point?!”

The other birds took to flight and left him behind.

Wondering what winter in Canada would be like, the lone bird was pleasantly surprised at the stretch of Indian Summer that lingered long into the fall. "Aha!" he said to himself, "I was right to stay. This is wonderful!”

But then, winter hit full force in the middle of December. Shuddering in the cold the silly bird finally realized, "I must hurry and leave before I freeze to death!”

He took to flight and made it as far as Montana. There, in mid-air, he froze up and tumbled to the ground; landing in a farmer's barnyard. "Oh, what a stupid bird I am," he moaned to himself. "I should've flown south with all the other birds, but now I am about to die.”

Just then a cow in the barnyard strolled past the fallen bird and without realizing it dropped a big cow-plop right on top of him! "Oh, this is just great," mumbled the buried bird. "It's not bad enough that I'm about to die; now I'm covered with cow manure!”

But then he noticed something he had not expected. The warmth of the plop actually began to thaw him out and restore him to life. "Why, what do you know about that?" said the bird. "This ain't so bad after all!" Then he began chirping and singing under the pile of cow plop.

Meanwhile, the barnyard cat was passing by and heard the sound of singing coming from the pile. Curious as a cat can be, he pawed around in the pile and uncovered the thawed bird. Their eyes met, there was a silent moment of suspense, and then the cat ate the bird. (Rylism)

The Moral of the Story

· First, not everyone who dumps on you is your enemy.

· Second, not everyone who cleans it off is your friend.

· Third, when you get dumped on, it is best to keep your mouth shut.

· Fourth, fly south for the winter! In other words, do that which God has created you to do; fulfill his purposes in your life. Obedience to what God has called you to do can keep you out from under the pile.

You are what you are by God’s design and grace. Praise, gratitude, and faithfulness are the proper responses. Pride in one’s gifts/abilities, covetousness of the gifts/abilities of others, or disappointment in one’s gifts/abilities are not proper responses to God’s design of you.

Then the LORD said to him, "Who has made man's mouth? Who makes him mute, or deaf, or seeing, or blind? Is it not I, the LORD? Now therefore go, and I will be with your mouth and teach you what you shall speak." (Exo 4:11-12)

See, I have called by name Bezalel the son of Uri, son of Hur, of the tribe of Judah, and I have filled him with the Spirit of God, with ability and intelligence, with knowledge and all craftsmanship, to devise artistic designs, to work in gold, silver, and bronze, in cutting stones for setting, and in carving wood, to work in every craft. And behold, I have appointed with him Oholiab, the son of Ahisamach, of the tribe of Dan. And I have given to all able men ability, that they may make all that I have commanded you. (Exo 31:2-6)

· Fifth, always remember the power of story in your teaching! Jesus, the Master Teacher, constantly employed story/parable in his teaching. Stories are powerful for capturing and holding attention. Stories help students remember the main point of your lesson.

He that hath an ear, let him hear.

Product or Produce?

Dr. Barrett Mosbacker, PublisherThis article has been reposted by request. 

imageI love dessert.  One of my favorites is pecan pie.  When I sit down to enjoy a piece of warm pecan pie Ala Mode there are two things that I am careful to do: 1) I eat slowly savoring each mouth watering morsel and 2) I am very careful not to waste a single crumb.  My dog Comet studying 2can lick a plate clean but he has nothing over me when it comes to getting every last morsel of taste off of my plate! (yes that is my dog--like father like son!) 

When it comes to my dessert, I do not waste it!

Are We Wasting Our Lives and Ministry?

Dessert is trivial when compared with one's life and ministry.  One of my fears is that my efforts will be wasted.  I sometimes ask myself, "in the end, will all of my hard work and long hours, the stress in dealing with upset parents and the occasional recalcitrant employee, and the energy expended in creating a world-class Christian school prove to  be for naught?  What if the only thing imagethat I have achieved is the creation of a great product--superior students, excellent staff, and an outstanding school--but I have not borne fruit?  What if I am doing many good things but ultimately not the essential thing?  What if I am building and running a very efficient factory rather than planting and cultivating an orchard?"

If I build a great school and produce great students but those students do not grow to love and obey Christ and if they do not learn to love their neighbors--and if the fault lies with me because I failed to do what was necessary to produce spiritual fruit rather than creating a great product--then I will have ultimately failed in my calling.  I will have wasted the ministry entrusted to my stewardship.  That would be tragic.

Distinguishing Produce from Product: What Does Fruit Look Like?

To ensure that we are cultivating produce and not merely producing a product we need to be clear what produce or fruit is.  What does authentic fruit look like in a Christian school?

In answering this question I would like to expand upon the typical definitions, which include producing students who: Love Christ, evangelize, raise godly families, and who are serving in a local church. All of these are essential evidences of spiritual fruit in the lives of our students.  Unless these things are true we clearly have not produced the desired fruit.

Nevertheless, I would like to offer a broader understanding of the fruit we desire to produce -- an understanding that incorporates and expands upon our typical definitions so that the spiritual completely engulfs the secular.

Below, for lack of a more creative title, is what I call the "Educational Pyramid" for Christian schooling.  The limitations of a blog article do not permit a comprehensive treatment of each component of the pyramid so a concise summary will have to suffice.Education Pyramid

Each block of the Educational Pyramid builds upon the other. Beginning with the foundational understanding that Christ is the source and object of knowledge, the biblical doctrine of mankind's general call to exercise dominion and stewardship over creation is realized through each individual's vocational calling.  (for more information on this subject and the Creation Covenant, click here and see below.1)

Discovering and preparing for one's calling requires the development of a comprehensive course of instruction and co-curricular and extra-curricular programs.  Fulfilling one's calling for God's glory and in fulfillment of the Creation Covenant requires that one's time, talent, and treasure, realized through and arising from one's calling, be consecrated to God and to loving one's neighbor. 

Consecrating one's time, talent, and treasure through the dedication of one's vocation to God's glory and in loving one's neighbor inevitability leads to cultural transformation as Christians function as salt and light in this world.

More specifically, each block of the Educational Pyramid provides a rich framework for an expansive understanding of Christian education and for defining more comprehensively what we mean when we say we are striving to cultivate fruit, not merely create a product.

Christocentric Foundation

Christ is the ultimate source and object of all knowledge.  There is no knowledge, no truth, no harmony, no beauty, no freedom--nothing apart from Christ.  He is quite literally the Alpha and the Omega of existence and therefore of knowledge. 

For from him and through him and to him are all things. To him be glory forever. Amen. (Rom 11:36, ESV)

He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins. He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. (Col 1:13-18, ESV)

Covenantal Mandate—General Call to Dominion and Stewardship (Gen. 1:27-30, 2:15)

Man has been called to the twin duties of exercising dominion and stewardship over creation. This is the raison d'être of his existence—to glorify God by engaging in creative and redemptive acts of dominion and stewardship over creation under the Lordship of Christ. To subdue and rule implies the sovereign exercise of control—the subjugation of creation to man. Cultivation is a stewardship activity—the process of preserving, nurturing, and improving creation for the purpose of increasing its beauty and benefit to man.

To aid him in this task, man invents tools--some simple like a shovel, some complex like a computer.  Some are cognitive like literature or mathematics.  Some are artistic like sculpture, music, or architecture. 

If the exercise of dominion and stewardship over creation for God's glory is the raison d'être for our existence, then preparing students to use the tools required for doing so must be an important component of the Christian school’s curriculum. Students who graduate from a Christian school lacking fundamental skills and understanding in theology, science and technology, in the humanities, or in the arts will be handicapped in their efforts to glorify God through the redemptive exercise of dominion and stewardship.

Calling—Preparing for Vocation (Exod. 28:3, 31:6)

image The general call (Creation Covenant) is personalized by God’s calling and gifting of individuals for specific vocations.  Our ultimate goal is not to prepare students to be "successful" as defined by Western culture, it is to assist our students in discovering imageGod's gifting and calling in their lives even if  fulfilling that calling means they will make less money and not climb the ladder of "success". For a summary of the definition of vocation as I am using it, click here or see below1).

Cultivation--Curriculum Content

The doctrine of calling provides the theological and practical basis for providing a rich curriculum that encourages and stimulates the cultivation of the varied interests and aptitudes of our students.  This is typically accomplished by offering standard and advanced courses and electives in the sciences, the arts, and the humanities.  Our curriculum must be deep and broad enough to help students discover their interests and gifts (which are usually indicators of calling) and to prepare them to pursue their callings through higher education and work.

Consecration

Our prayer and hope is that our students will consecrate their gifts, knowledge, and skills in service to God and in loving their neighbor.   Paul reminds us that, “whatever we do, whether we eat or drink, we are to do it to the glory of God.”  For most of our students, this is an abstract concept.

Using Our Gifts for God’s Glory: Making the Abstract Concrete

imageTo make this concept more concrete for 21st century students and to help them grasp what it means to consecrate themselves, their gifts, and their vocations to God, consider the following questions for class research, discussion, and debate: 

  • How do we use computers and other technology for the glory of God?
  • How does the Christian’s use of such technology differ from the non-Christian’s, or does it?

Similar questions can be asked about most any subject from history to physics.  By answering such questions our students will gain a more concrete and practical understanding of what it means to consecrate one’s work and life to the glory of God.

Using Our Gifts  for Loving our Neighbors

image Continuing with the technology illustration, consider that computers are great tools for problem solving, communication, modeling, research, and information storage and retrieval. As such, they can be used to aid man’s efforts to fight disease, speed communication, improve engineering designs and safety, make space exploration feasible, improve efficiency in the generation of power, and a whole host of activities too numerous to list here. All of these activities are redemptive in nature, i.e., they contribute to the alleviation of the consequences of the curse and promote the welfare of our community and world. Used in this way, computers become instruments of love.

Again, this same approach can and should be used for every subject we teach.  For example, how can an understanding of history be used to love our neighbors?  How can becoming proficient with a musical instrument be used to love our neighbors?

A Powerful, Living Example

One of my favorite quotes comes from Dr. Francis Collins, a committed believer and the father of the Humane Genome Project imageand as such one of the world's leading scientists.  Here is the statement he made standing beside President Bill Clinton when the announcement was made that the Humane Genome had been mapped.

"The human genome consists of all the DNA of our species, the hereditary code of life. This newly revealed text was 3 billion letters long, and written in a strange and cryptographic four-letter code. Such is the amazing complexity of the information carried within each cell of the human body, that a live reading of that code at a rate of one letter per second would takeimage thirty-one years, even if reading continued day and night. Printing these letters out in regular font size on normal bond paper and binding them all together would result in a tower the height of the Washington Monument."

For the first time on a warm summer day six months into the new millennium, this amazing script, carrying within it all of the instructions for  building a human being, was available to the world …

Without a doubt, this is the most important, most wondrous map ever produced by humankind…we are learning the language in which God created life. We are gaining ever more awe for the complexity, the beauty, and the wonder of God’s most divine and sacred gift …

It’s a happy day for the world. It is humbling for me, and awe-inspiring, to realize that we have caught the first glimpse of our own instruction book (Ps. 139:16?), previously known only to God” (Dr. Francis Collins, A Scientist Presents Evidence for Belief: The Language of God, (Free Press, New York), 2006, pp. 2-3

Is this not how we want our students to fulfill their callings for God's glory and in loving their neighbors?  Does this not represent produce (fruit) and not merely a product?  Is this not for what we strive so diligently?

Cultural Transformation

Just as Francis Collins is doing, our schools should be designed to prepare our students to make positive contributions to their community and culture through personal witnessing and discipleship, scientific and economic progress, the acquisition, and dissemination of knowledge, and the amelioration of human suffering.  As Christian educators we have the opportunity to teach our students to use their learning for the glory of God and the good of our neighbors, not merely as Francis Schaeffer once put it, "for their personal peace and affluence." 

This is why Christian schools are so important--and why we must  bear fruit and not merely produce a product. 

Education in general and Christian education in particular can exert a powerful influence on our students and in turn, on the quality of our national life. To be sure, there are other powerful forces shaping our students and culture. The media, technology, and politics, to name a few, but it is the quality of the education received by those who will start families, fill pulpits, develop our technology, create our entertainment, and pass our laws that will shape the character and quality of each individual and in turn the quality of our national life.

Consequently, few callings allow one to contribute more directly to the shaping of lives and to the welfare of a nation than Christian Waterdropeducation. Like raindrops falling into a pond, Christian educators shape lives and “drop” them into communities. Each life creates ripples—some small, some large—that radiate into the community affecting it for good or bad. Like a constant rain, the drops fall year after year all contributing individually and collectively to the national pool of talent and character that ultimately shapes our nation’s character and determines our national destiny.

So How Do We Ensure That We are Cultivating Produce, Not Making a Product?

imageSo, with that as background, how do we ensure that we are cultivating fruit and not producing a product?  This may sound simplistic but Jesus provides the answer:

I am the true vine, and my Father is the vinedresser. Every branch of mine that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit. Already you are clean because of the word that I have spoken to you. Abide in me, and I in you.  As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. (Joh 15:1-5, ESV)

Without attempting to exegete this passage, let me simply suggest that to abide in Christ so that we may bear much fruit means at least the following:

Prayerfulness

imageI find that I must guard myself against living like a "practical  atheist."  That is, if I am not diligent about prayer I can find myself working harder than I prayIf I do I may be productive but I will not bear fruit! 

Take a moment to read the following wonderful statement on reliance upon God.  As you read through this substitute preacher/preaching for teacher (administrator)/teaching/administrating. (You can download this in PDF format by clicking here or read it online at Christian Classics Ethereal Library.)

The Letter Killeth

During this affliction I was brought to examine my life in relation to eternity closer than I had done when in the enjoyment of health. In this examination relative to the discharge of my duties toward my fellow creatures as a man, a Christian minister, and an officer of the Church, I stood approved by my own conscience; but in relation to my Redeemer and Saviour the result was different. My returns of gratitude and loving obedience bear no proportion to my obligations for redeeming, preserving, and supporting me through the vicissitudes of life from infancy to old age. The coldness of my love to Him who first loved me and has done so much for me overwhelmed and confused me; and to complete my unworthy character, I had not only neglected to improve the grace given to the extent of my duty and privilege, but for want of improvement had, while abounding in perplexing care and labor, declined from first zeal and love. I was confounded, humbled myself, implored mercy, and renewed my covenant to strive and devote myself unreservedly to the Lord.—Bishop McKendree

THE preaching that kills may be, and often is, orthodox—dogmatically, inviolably orthodox. We love orthodoxy. It is good. It is the best. It is the clean, clear-cut teaching of God’s Word, the trophies won by truth in its conflict with error, the levees which faith has raised against the desolating floods of honest or reckless misbelief or unbelief; but orthodoxy, clear and hard as crystal, suspicious and militant, may be but the letter well-shaped, well-named, and well-learned, the letter which kills. Nothing is so dead as a dead orthodoxy, too dead to speculate, too dead to think, to study, or to pray.

The preaching that kills may have insight and grasp of principles, may be scholarly and critical in taste, may have every minutia of the derivation and grammar of the letter, may be able to trim the letter into its perfect pattern, and illume it as Plato and Cicero may be illumined, may study it as a lawyer studies his text-books to form his brief or to defend his case, and yet be like a frost, a killing frost. Letter-preaching may be eloquent, enameled with poetry and rhetoric, sprinkled with prayer spiced with sensation, illumined by genius and yet these be but the massive or chaste, costly mountings, the rare and beautiful flowers which coffin the corpse. The preaching which kills may be without scholarship, unmarked by any freshness of thought or feeling, clothed in tasteless generalities or vapid specialties, with style irregular, slovenly, savoring neither of closet nor of study, graced neither by thought, expression, or prayer. Under such preaching how wide and utter the desolation! how profound the spiritual death!

This letter-preaching deals with the surface and shadow of things, and not the things themselves. It does not penetrate the inner part. It has no deep insight into, no strong grasp of, the hidden life of God’s Word. It is true to the outside, but the outside is the hull which must be broken and penetrated for the kernel. The letter may be dressed so as to attract and be fashionable, but the attraction is not toward God nor is the fashion for heaven. The failure is in the preacher. God has not made him. He has never been in the hands of God like clay in the hands of the potter. He has been busy about the sermon, its thought and finish, its drawing and impressive forces; but the deep things of God have never been sought, studied, fathomed, experienced by him. He has never stood before “the throne high and lifted up,” never heard the seraphim song, never seen the vision nor felt the rush of that awful holiness, and cried out in utter abandon and despair under the sense of weakness and guilt, and had his life renewed, his heart touched, purged, inflamed by the live coal from God’s altar. His ministry may draw people to him, to the Church, to the form and ceremony; but no true drawings to God, no sweet, holy, divine communion induced. The Church has been frescoed but not edified, pleased but not sanctified. Life is suppressed; a chill is on the summer air; the soil is baked. The city of our God becomes the city of the dead; the Church a graveyard, not an embattled army. Praise and prayer are stifled; worship is dead. The preacher and the preaching have helped sin, not holiness; peopled hell, not heaven.

Preaching which kills is prayerless preaching. Without prayer the preacher creates death, and not life. The preacher who is feeble in prayer is feeble in life-giving forces. The preacher who has retired prayer as a conspicuous and largely prevailing element in his own character has shorn his preaching of its distinctive life-giving power. Professional praying there is and will be, but professional praying helps the preaching to its deadly work. Professional praying chills and kills both preaching and praying. Much of the lax devotion and lazy, irreverent attitudes in congregational praying are attributable to professional praying in the pulpit. Long, discursive, dry, and inane are the prayers in many pulpits. Without unction or heart, they fall like a killing frost on all the graces of worship. Death-dealing prayers they are. Every vestige of devotion has perished under their breath. The deader they are the longer they grow. A plea for short praying, live praying, real heart praying, praying by the Holy Spirit—direct, specific, ardent, simple, unctuous in the pulpit—is in order. A school to teach preachers how to pray, as God counts praying, would be more beneficial to true piety, true worship, and true preaching than all theological schools.

Stop! Pause! Consider! Where are we? What are we doing? Preaching to kill? Praying to kill? Praying to God! the great God, the Maker of all worlds, the Judge of all men! What reverence! what simplicity! what sincerity! what truth in the inward parts is demanded! How real we must be! How hearty! Prayer to God the noblest exercise, the loftiest effort of man, the most real thing! Shall we not discard forever accursed preaching that kills and prayer that kills, and do the real thing, the mightiest thing—prayerful praying, life-creating preaching, bring the mightiest force to bear on heaven and earth and draw on God’s exhaustless and open treasure for the need and beggary of man?

A Few Practical Practices

I have a very long way to go in improving my prayer life but by God's grace I have made a habit, not a perfect one but a consistent one, of doing the following, which I offer to you with the hope that these practical suggestions may encourage you in your prayerfulness so that you and I might bear much fruit.

  • Start each day with prayer.  I pray that God will "bless the work of my hands each day."  I take this prayer, believe it or not, from a statement by Satan concerning Job "Have you not put a hedge around him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land." (Job 1:10, ESV)  My interest in not possessions but God' blessing on my labor. I do not want to labor in vain.
  • Pray at the beginning of each meeting and prior to small and large decisions alike.  By prayer I do NOT mean a formalistic, ritualistic, obligatory prayer said before the start of meetings because this is what is expected.  I do not mean a mere habit.  I mean sincere short prayers that recognize the need for divine wisdom, God's kind providence, and the truth that  "Unless the LORD builds the house, those who build it labor in vain. Unless the LORD watches over the city, the watchman stays awake in vain. (Psa 127:1, ESV)
  • I often receive prayer requests by email.  In order to be faithful to pray, as soon as I read the email I stop to pray for the request.  If I do not pray then I am likely to forget.  Likewise, if someone asks me to pray for them at school or in church, I try to immediately say a silent prayer so that I keep my word that "I will pray for him or her."
  • By God's grace I try to make a habit of continuous, silent, short prayers throughout the day as issues arise, needs become known, opportunities present themselves and decisions have to be made--even in how best to respond to an email.  I sometimes pray before responding to emails in which I am asked for a decision or when frustration is being expressed, "Lord, help me to respond with grace, truth, and in wisdom."  Paul instructs us that we are to "Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you. Do not quench the Spirit."  (1Th 5:16-19, ESV)

The Study of God's Word

image It is disingenuous and self-deluding to expect God to grant wisdom if we are not willing to gain the wisdom and understanding that He has already given to us in His Word.  To neglect God's word is to neglect God's primary instrument for our sanctification and the source of divine wisdom and understanding.  Move beyond the five-minute devotional--read and study God's word so that you nourish your own soul and have something to give to others.

Your commandment makes me wiser than my enemies, for it is ever with me. I have more understanding than all my teachers, for your testimonies are my meditation. I understand more than the aged, for I keep your precepts. I hold back my feet from every evil way, in order to keep your word. I do not turn aside from your rules, for you have taught me. How sweet are your words to my taste, sweeter than honey to my mouth! Through your precepts I get understanding; therefore I hate every false way. Your word is a lamp to my feet and a light to my path.  (Psa 119:98-105, ESV)

They are not of the world, just as I am not of the world. Sanctify them in the truth; your word is truth. (Joh 17:16-17, ESV)

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. (Rom 12:2, ESV)

I do not cease to give thanks for you, remembering you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation in the knowledge of him, ... (Eph 1:16-17, ESV)

The Worship of God and the Fellowship of the Saints

imageOne cannot grow in wisdom, cannot abide in Christ, and cannot bear fruit apart from the Worship of God and the fellowship of His people.  Just as an ember will grow cold when removed from the flame, so too our souls will grow cold if not nourished through worship and fellowship.

But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth." (Joh 4:23-24, ESV)

Not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near. (Heb 10:25, ESV)

How Are You Doing?

If you are like me you desire to cultivate fruit in the lives of your students, your staff, and your parents.  We do not want to reach the end of our work and our lives and look back and simply see a "product." 

Anyone can create a product.  Look around you--there are many unbelievers who are doing great things-building great products and companies, establishing great schools, making great scientific breakthroughs, exploring space, and curing disease.

The difference is that you and I are called to bear fruit, which transcends product making.  Products of any sort will end with this present world.  Fruit will abide forever.

  • How are you doing in abiding in Christ? 
  • How is your prayer life?
  • Are you studying God's word and not merely having a five-minute devotional? 
  • Are you consistent in worship and when you are in church, are you worshipping your Creator and Redeemer or are you attending church?

Don't waste your life building and running a school or teaching a class.  Cultivate an orchard. 

Without Christ we cannot bear spiritual fruit.  "As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me."

I planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God who gives the growth. He who plants and he who waters are one, and each will receive his wages according to his labor. For we are God's fellow workers.

You are God's field, God's building. According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. For no one can lay a foundation other than that which is laid, which is Jesus Christ.

Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw-- each one's work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward. If anyone's work is burned up, he will suffer loss, though he himself will be saved, but only as through fire. (1Co 3:6-15, ESV)

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image

1 Vocation Defined, from Wikipedia

Definition

The word "vocation" comes from the Latin vocare, meaning "to call"; however, its usage before the sixteenth century, particularly in the Vulgate, refers to the calling of all humankind to salvation, with its more modern usage of a life-task first employed by Martin Luther.

Concept

The idea of vocation is central to the Christian belief that God has created each person with gifts and talents oriented toward specific purposes and a way of life. Particularly in the Orthodox and Catholic Churches, this idea of vocation is especially associated with a divine call to service to the Church and humanity through particular vocational life commitments such as marriage to a particular person, consecration as a religious, ordination to priestly ministry in the Church and even a holy life as a single person. In the broader sense, Christian vocation includes the use of ones gifts in their profession, family life, church and civic commitments for the sake of the greater common good.

In Religious History

The idea of a vocation or "calling" has been pivotal within Protestantism. Martin Luther taught that each individual was expected to fulfill his God-appointed task in everyday life. Although the Lutheran concept of the calling emphasized vocation, there was no particular emphasis on labor beyond what was required for one's daily bread. Calvinism transformed the idea of the calling by emphasizing relentless, disciplined labor. In the Institutes of the Christian Religion (1536), Calvin defined the role of "The Christian in his vocation." He noted that God has prescribed appointed duties to men and styled such spheres of life vocations or callings. Calvinists distinguished two callings: a general calling to serve God and a particular calling to engage in some employment by which one's usefulness is determined.

The Puritan minister Cotton Mather, in A Christian at his Calling (1701), described the obligations of the personal calling as, "some special business, and some settled business, wherein a Christian should for the most part spend the most of his time; so he may glorify God by doing good for himself." Mather admonished that it wasn't lawful ordinarily to live without some calling, "for men will fall into "horrible snares and infinite sins." This idea has endured throughout the history of Protestantism. Three centuries after John Calvin's death, Thomas Carlyle (1843) would proclaim, "The latest Gospel in this world is, 'know thy work and do it.'"

They Are Coming After Your Students and Said So!

Dr. Barrett Mosbacker, PublisherAt a recent Executive Symposium on Distance Education that I attended a public school superintendent, not knowing I was from a private school, said to the group (to paraphrase), "we are developing a robust online program and we fully expect to recapture students from home schooling families and private schools."

I just reread portions of Christensen's excellent book, "Disrupting Class".  I am particularly interested by his analysis of the "Dimensions of Agreement" and the "Tools of Cooperation".  I have attached graphics depicting the concepts.  These are particularly important to me because it can be difficult to get staff to accept change--I find this particularly problematic among conservative Christians, whom by definition, are "conservative."  :-)  In my estimation, moving forward, carefully and thoughtfully, with distance learning programs in imperative but it is not an easy task--the learning curve is steep, creating a feasible business plan is critical, and getting buy in can be tough.  But, Christensen argues, refreshingly, that consensus is not necessarily the goal--cooperation is!  I find that a refreshing approach given the emphasis on consensus building over the last several decades in the management literature.  I was also surprised by his observation that change is most difficult when there is wide agreement on the goals and processes currently in place.  Generally, one would think that this is a good thing. Upon reflection, however, it is easy to see why change in an organization can be very difficult when the organization is in the upper right quadrant of the dimensions of agreement chart.  This means that one of our challenges is to challenge the consensus on the goals and/or processes currently in place, which is all the more difficult when the organization is successful.  In other words, success can actually work against us, as in "good is the enemy of great."  It is what I'm calling the "Hobbit Effect."

In the Lord of the Rings, the Hobbits went merrily about their lives oblivious to the fact that Mordor was rising and threatening them.  Only a few saw the danger and acted.  I wonder if distance learning and charter schools aren't the "Mordors" of Christian education.  While we argue about uniforms, dress codes, and tuition discounts, the public system is installing a robust distance learning infrastructure and charters are multiplying.  Will we wake up in 10 years and wonder what happened to our market?’

Christensen (2008), Disrupting the classroom, p. 187

Dimensions of Agreement Christensen 

Tools of Cooperation Christensen

I am so impressed with Christensen's book that I've ordered two more:
The Innovator's Dilemma: The Revolutionary Book that Will Change the Way You Do

The Innovator's Solution: Creating and Sustaining Successful Growth

The Charters are Coming!

 

How to Position Our Schools for Long-Term Success Despite Prolonged High Unemployment and New Competition

Dr. Barrett Mosbacker, PublisherOver the last year or so  200 Christian schools have closed their doors.  Many who have not closed have lost students and laid off staff.  More will close this year.  Although a few Christian schools are thriving, most are not.

This may not be a short term problem.   There are at least three long-term challenges facing the Christian school movement:

1) Prolonged high unemployment

2) Federal funding for more charter schools and distance learning programs

3) New research that seems to show that distance learning can be as or more effective than traditional instruction

Prolonged High Unemployment

In a recent Wall Street Journal article (August 25, 2009), Deborah Solomon warns:

The administration, in its mid-year budget review, painted a picture of a nation that … is in for a prolonged period of economic weakness, joblessness and unsustainable government spending …

The administration now foresees unemployment hitting 10% at some point over the next year and a half, with the jobless rate averaging 9.3% in 2009 and 9.8% in 2010 … "We do predict unemployment will reach 10% for some months and some quarters," …

In a measure of the dire state the nation's fiscal picture, the level of U.S. public debt when measured as a percentage of economic output is projected to reach its highest levels since World War II. The administration is projecting that public debt will hit 66.3% of gross domestic product in 2010, more than any other time since the 1940s, when it peaked at more than 121% of GDP.

Funding for Charter Schools and Distance Learning

In an article published by eSchool News, the authors report that:

… stimulus could spur more virtual charter schools 'Race to the Top' program favors states that encourage charter schools -- including those that offer online instruction …

As states compete for more than $4 billion in federal "Race to the Top" stimulus grants, Education Secretary Arne Duncan has made it clear that states willing to embrace charter schools and other favored innovations will get preference. That, in turn, could prompt a rise in the number of virtual charter schools and other charters that open across the country …

Duncan recently wrote in an opinion piece, declaring that states with limitations on charter school will decrease their odds of getting Race to the Top grants …

At the National Alliance for Public Charter Schools Conference this summer, Duncan called the charter movement "one of the most profound changes in American education--bringing new options to underserved communities and introducing competition and innovation into the education system." …

Todd Ziebarth, vice president of policy for the National Alliance for Public Charter Schools, thinks Duncan will want to reward states that are strong in all the elements, forcing states like Washington back to the table on charters …

Virtual charter schools are growing in popularity across the country … Indiana is opening its first statewide online charter school this year, and five organizations have filed petitions with Georgia's Charter School Commission to open virtual charter schools in the state, hoping to capitalize on the popularity of the state's sole online charter school, the Georgia Virtual Academy …The academy has nearly 4,500 students enrolled in just two years of operation and a growing waiting list

Duncan has been putting states on notice for months that he wants them to embrace charter schools, and that their failure to do so could mean they lose out on federal money …

Tennessee lawmakers passed a bill expanding charter schools in the state after hearing Tennessee could lose out on the money if they kept blocking an expansion of charter schools.

Illinois lawmakers decided in July to allow 60 more charter schools to answer President Obama's challenge after a campaign in that state by the state network of charter schools.

Research Appears to Support Effectiveness of Distance Learning Programs, Adding Credibility

An article in the New York Times reports that a recent 93-page report on online education, conducted by SRI International for the Department of Education, has a starchy academic title, but a most intriguing conclusion:

On average, students in online learning conditions performed better than those receiving face-to-face instruction.” …

The analysis for the Department of Education found that, on average, students doing some or all of the course online would rank in the 59th percentile in tested performance, compared with the average classroom student scoring in the 50th percentile. That is a modest but statistically meaningful difference.

The study’s major significance lies in demonstrating that online learning today is not just better than nothing — it actually tends to be better than conventional instruction,” said Barbara Means, the study’s lead author and an educational psychologist at SRI International.

This hardly means that we’ll be saying good-bye to classrooms. But the report does suggest that online education could be set to expand sharply over the next few years, as evidence mounts of its value.

What does this mean for our schools? 

It means that our schools are likely to be squeezed from two sides—an anemic economy with high unemployment (and potentially high inflation) and more vigorous competition from charter schools and distance learning options.

So what do we do?

I make no pretense of having all of the answers but I would like to suggest the following ideas.

Don’t Panic

Every challenge has a reciprocal opportunity.  Although poorly managed and relatively weak Christian schools may not survive, those with strong, creative, and decisive leadership will not only survive but thrive—provided they adapt to the changing educational landscape. 

Focus on Excellence and Value

Although this may seem to be counter-intuitive, being “affordable” is not the solution—being excellent and providing a high marginal value for parents is.  We must be able to answer two questions for the vast majority of our parents who, unfortunately, do not grasp or fully appreciate the value of a biblical worldview:

Why should I spend $x for a Christian education when the charter school is free and offers an education characterized by high academic standards and traditional Judeo-Christian “values”?

Or,

Why should I spend $x for a Christian education when I could home school my child and supplement his/her instruction with distance learning?

Those are fair questions and they must be answered in concrete terms.  Simply answering by recounting the benefits of teaching a biblical worldview will not be an adequate answer for many parents. 

Do not misunderstand—teaching our students to have the mind of Christ IS the central mission of our Christian schools.  But that mission is always within the academic context.  Christian education is an academic enterprise with an unapologetic and energetic focus on providing students a Christ honoring world-class and globally aware education.

Whether we like it or not, most of our parents don’t understand the mission of developing a biblical worldview.  And if they don’t understand or appreciate it they will not make significant sacrifices for it, everything else being relatively equal.

In other words, for most of our parents, the development of a biblical worldview is an ethereal concept subservient to more “practical” considerations like education quality, admission to top colleges, the breadth and depth of extra-curricular programs, a safe and nurturing environment, etc.

Why don’t they understand and appreciate the goal of developing a biblical worldview? I believe there are at least three reasons:

1) Because they have never experienced its life changing impact.  Most of our parents were educated in public schools and public universities.  They don’t get it—at least at first.  They have no experiential context to draw upon.

2) Most of our pulpits do not explicitly endorse the value of a Christian education as an intellectual enterprise.  Christian education is not promoted as a theological or kingdom imperative.

3) The prevalence of theological ignorance and pietism.  As a rule, pietism minimizes the life of the mind while emphasizing the emotional/experiential component of the Christian life.

We must place emphasis on ensuring that we are delivering an excellent educational product and understand that doing so is intrinsic to providing a Christian education that honors Christ and prepares his disciples to serve him in this world.  We are NOT providing excellence in education AND a Christian education.  Christian education by definition must be excellent education. 

The good news is that many parents will learn to understand and appreciate the development of a Christian worldview once they experience it through the lives of their children.  Those who enroll for other reasons, e.g., academic quality, grow in their understanding and commitment to a Christian philosophy of education—but most do not start with that understanding or commitment. 

Excellence is in and of itself a holy goal when done for God’s glory.  It is also a practical means to encourage parents to enroll their children in our schools and to sacrifice to keep them enrolled.  Over time, these parents become strong advocates of Christian education for ALL of the right reasons.

Excellence Starts with an Excellent Faculty

I am not going to beat around the bush.  We must do whatever it takes, provided it is biblical, to ensure that every classroom is staffed with a highly competent Christian teacher.  We must dismiss, ethically and graciously, those who are unable or unwilling to learn and grow and who are merely adequate.  We must stop the educational malpractice of having students educated by mediocre teachers using “grace” as a pretext for an unwillingness to make hard decisions.  We do not have the right nor the liberty to make our students bear the educational cost of sitting under the instruction of ineffective or mediocre teachers.  Period.

I am absolutely convinced that the most important thing we can do to honor our Lord, serve our families, and strengthen our schools is to hire, train, and retain only excellent Christian teachers.  The same general principle holds true for every employee we hire or keep but quality instruction in each classroom must be our first priority.

Parents will make great sacrifices to have their children in a school where they know that their children will receive dynamic, creative, loving, and effective instruction year after year from mature Christian teachers.  They will—and I think rightly so—look for other educational options if this is not their experience.

For more information on hiring and training teachers, see my previous article Rethinking Staff Development: “This Too Shall Pass.”

Distance Learning

Our schools need to consider how to leverage new technologies, particularly distance learning, to enhance and expand their curriculum and market.  For more information on this topic see my previous article “Can We Keep Up with the Competition?”

Think Ahead—Anticipate

imageIt sounds like a cliché but we need to be less reactive and more proactive as leaders.  We need to look over the horizon in order to position our schools to take advantage of new opportunities and to meet new challenges. 

Case in point.  As I read the Wall Street Journal and witnessed the unraveling of the economy one of my first thoughts was, “How will this affect our parents and school?”  I quickly came to the conclusion that the rising unemployment rate would translate into lower retention rates, fewer new applications, and the increased aging of our accounts receivables.  With those thoughts in mind we quickly made the following decisions prior to the creation of the budget and prior to reenrollment deadlines:

  1. We increased the total funds available for financial aid.
  2. We froze all salaries.
  3. We postponed a major capital campaign.
  4. We intentionally “over-enrolled” our classes where possible—exceeding our stated enrollment caps.  We did so anticipating future attrition, which would bring the numbers back down to normal levels while simultaneously ensuring full enrollments.  Sure enough, that is precisely what happened.  In fact, in God’s providence, we have a record enrollment this year.
  5. We continued to expand and develop our programs.  Cutting back on quality is NOT the right response.  We added a digital photography elective this year and an environmental studies course last year.  We are moving aggressively ahead with the development of our distance learning program and we are inviting world-class scholars and leaders to the campus.  We are also expanding our dual-enrollment program.
  6. We continue to place top priority on the qualify of instruction in our classrooms as reflected in multi-year intensive training programs, teacher mentoring, and thorough evaluations.
  7. We continue to invest in mapping the entire curriculum.
  8. New technology is being added on both campuses including additional SMART boards for the elementary campus and server technologies that will enable us to move much closer to a “paperless” environment.
  9. We are beginning to review the potential of digital textbooks as an effective and less costly option to standard printed textbooks.
  10. We are expanding our efforts in Alumni development.
  11. And  more…..

I share this information with you to illustrate that hard economic times is precisely the time to focus on quality and value while simultaneously working to reduce cost. Rather than reacting to the situation, we must plan aggressively for the future always asking, “how can we be more effective?”  “How can we provide greater value for our parents?”

Excellent Communication

We sometimes assume too much.  We assume that parents understand Christian education.  We assume that they know about our programs and the enhancements that we have made. 

The truth is that most parents are focused on their children and those things that immediately affect them. They are barely aware of “other” things going on in the school. 

It is important, however, that parents be aware of all school-related matters from the more dire, e.g., how the school is responding to the H1N1 virus to the new initiatives underway that will help their children.

It is an old advertising adage that it takes seven times for a message to “click”.  That means that we must communicate often using multiple venues and media.  Email, newsletters, meetings, Facebook, Twitter, one-on-one lunch meetings, the school’s website, etc……  Be creative but repeat repeat repeat! 

A Bias for Yes

I like to give my business to those who go out of their way to provide good customer service.  I am willing to pay more for good service.  So are most of our parents. 

The danger that we face is that we can create policies or respond in a way that demonstrates that “our convenience” “our policies” are more important than the needs and/or wishes of our paying customers—and they are customers! 

We strive to have a “Bias for Yes.”  “Yes we Can!” (Sorry, I couldn’t resist!)  “Yes we will.”  “Yes, we will seriously consider that.” 

Obviously we can’t always say yes.  I have had to turn down a number of requests from parents this year.  But I only do so when it is absolutely necessary to comply with important policies designed to enhance our service to parents/students or to protect them

We don’t say no because doing so is more convenient for us!

Concluding Remarks

The educational marketplace is more dynamic and competitive than it has ever been.  This new market reality combined with current economic difficulties create significant challenges and opportunities for our schools.  Although we cannot change the external environment we can and must adapt our internal practices and programs.  Adapting is the only way many of our schools will survive, let alone thrive.

Educational Leadership, Relationships, and the Eternal Value of Christian Schooling

The following is an excellent book review on imageSchools as Communities: Educational Leadership, Relationships, and the Eternal Value of Christian Schooling.”  Click on the image to see the book on Amazon.

This is a book that you should seriously consider reading.  (Disclaimer: I am a contributor author, Barrett Mosbacker).

The review was published in The ICCTE Journal. 

Reviewed by Dr. David W. Robinson, Adjunct Professor, D.Mgt. program, George Fox University.

“Where there is no vision, the people perish…” Proverbs 29:18a (KJV)

Anyone who has engaged in the calling of Christian education knows that it can be — and usually is — one of the most exciting, delightful, fulfilling, and joyous ministries that a believer can know. Its golden days are a real “foretaste of glory divine,” its opportunities for those who truly love the possibilities of the mind and heart of Christ in the lives of our students are the very aroma of the Lord in our work. Lives are changed; parents are supportive; administrators are helpful; the board is productive. Sacrifices are engaged willingly, trials are gladly borne. We go home at the end of the day, and can hardly wait to return in the morning…

And anyone who has engaged in the calling of Christian education also knows that it can be — and usually is — one of the most daunting, exhausting, demoralizing, and frustrating ministries that same believer can know. Golden days can morph into drabness from one year to the next, or even overnight; its opportunities can suddenly vanish, with the mind and heart of Christ being trampled underfoot by institutional change, upheavals in leadership, financial uncertainty, or divisions and offenses within the school community…and suddenly, the aroma of Christ is seemingly nowhere to be found. Lives are no longer transformed; parents are arguing among themselves or sniping the administration/board; administrators run for the bomb shelter; the board seems unable to resolve the issues. Sacrifices now seem imposed, with trials producing grumbling, not grace. We go home at the end of the day, and are tempted to circulate our résumés…

Strange to say, this roller coaster ride is well known to all too many Christian school teachers, administrators, parents, students, and board members. The shift can happen over time, or even overnight. The results are commonly tragic (and predictable) if resolution and healing are not accomplished in time: high rates of teacher turnover; a loss of students and their families; the demoralization of the remaining students, faculty and staff; friction between boards and administrative leadership that leads to recriminations, or even terminations; and so on.

And so the question is: How can Christian schools resolve the chasm between the experiences of the first and second paragraphs above, prevent the sort of divisions and offenses within the educational body that the scriptures warn about, embody healthy and continuous educational improvement, and become the dwelling places of shalom and agapé that will transform the lives of all who are touched by that community?

This is a daunting question, cutting to the heart of what every generation of Christian educators and academic leaders must face, ready or not. In the case of Schools as Communities, it is addressed by James L. Drexler and the excellent group of nearly two dozen scholar-practitioners that he assembled for this volume. As the title states, the main theme of the work is that of community. All eighteen of the essays are represent separate explorations of particular subsets of the main challenge of fostering koinonia within the imperative for continuous school improvement in the service of Christ and our students. This is a worthy but highly ambitious task; frankly, as I read it, I wondered how well Drexler and his collaborators would carry it off.

Drexler and company proceeded by dividing the task into four main sections:

  • “Building Community: Foundational Principles”
  • “Building Community Among Faculty and Staff”
  • “Building Community for Students”; and
  • “Building Community with Others.”

Drexler doesn’t leave community without conceptual support, however; he explicitly adds supportive themes of grace, scriptural priority (“the weightier issues of the Law,” prophetically stated by the Lord in Matthew 23:23), and cultural relevance/engagement to the content of the book (xiv-xviii). Nor is the work merely theoretical; each chapter concludes with a call to praxis entitled “Now What? Application to Practice”. Its purpose is to help the reader understand how the contents of each chapter might be used in their school setting and their own ministry of leadership. Finally, each chapter has a references section that provides useful sources and online links for the reader to extend his or her ongoing exploration of educational leadership and community.

In Part One, foundational principles are explored in essays examining the primacy of grace in Christian school settings (Bruce Hekman); mercy, justice and social change as imperatives of transformational Christian education (Vernard T. Gant); the life of the leader and his or her grace-filled life as an embodiment of the Lord’s grace (Jeff Hall); and godly risk taking on the part of the school leader (Stephen R. Kaufmann and Kevin J. Eames).

Hekman encourages the Christian school to embody true grace to its students, eschewing both “sloppy grace” and formal legalism as it becomes a real community in pursuit of a profoundly Christian educational mission. In Gant’s contribution, the Christian school is viewed from the vantage point of God’s call to mercy and justice. Rather than harboring bias or prejudice, for example with respect to lower SES students and their families, our schools ought to be seeking opportunities to reform all aspects of their operations — from their curriculum to their service programs to the “habits of the heart.” As we seek to serve the Lord in our schools, we should turn away from the all-too-prevalent paternalism within our educational work, from the majoring-on-minors that so easily entangles us, and strive for a deeply Christ-like way of life (cf. Galatians 3:26-28). Faithful educational leadership will seek real community with all people, and not merely those within comfortable shouting distance.

Hall’s article shifts the focus to the educational leader, to the very life and calling of the one who shepherds a school. The love of Christ must compel leaders to love those who are collaborators in their school community, so that they are effective models of His grace to those who work in that setting. The first section rounds out with Kaufmann and Eames’ very interesting chapter on educational leadership and risk taking. Christ’s call to His people often involves radical, transformational living; a Christian school that seeks to follow Him faithfully will find itself pressing against social conventions and embedded attitudes among its own constituencies. The authors argue that Christian school leaders should look for opportunities “to engage students in culturally relevant ideas and activities,” even when they involve the risk of controversy and discomfort (76).

Part Two shifts focus to the question of community building with the faculty and staff. Gordon Brown addresses the important question of leadership models and decision making. His survey covers an impressive amount of ground in short order, with discussions of models that concentrate on the leader, models that emphasize the instructional enterprise, and models that focus on community transformation. Kevin J. Eames then shifts our gaze to organizational theory, and the ironic fact that organizations do not organize themselves. Eames draws our attention to the fact that older hierarchical, top-down, and linear organizational models have been supplanted in recent decades by approaches based on systems theory. He builds a convincing case for a biblical basis for systems theory in Christian education; all that I need point out is that anyone who links Herman Dooyeweerd’s extraordinarily important framework of domains, modalities, and sphere sovereignty to organizational theory and praxis is on the trail of something big. Really big. (Yes, that is your warm invitation to further study.)

Neil Neilson then introduces us to the notion that tensions within Christian educational enterprises are common, inescapable in this age, and actually should be “welcomed as friends” (cf. James 1:2-8), since these “liberating dichotomies” actually spur our growth and development, both personally and institutionally. He lists six provocative oppositions, and makes a good case for their role in stirring up our leadership and vision in response. Jack Beckman then takes up the baton, looking at the vital issue of professional development as a means of community building within our schools. I view such work as a vital outworking of “the equipping of the saints” (Ephesians 4:11-13), one that Beckman clearly advocates for school leaders.

In Part Three, Drexler’s team moves to the central question of community formation with and for our students. Barrett Mosbacker summarizes the challenges facing our schools in a very informative chapter on strategic stewardship. I found myself agreeing strongly with his comments about the need for an understanding of the economic underpinnings of stewardship and development work in our Christian schools, an area that is regularly bedeviled with sentiment, pietism, and even presumption masquerading as “faith.” Mosbacker’s essay is a call to arms, a medicine that can bring healing in such things; our school community will be strengthened as its leadership adopts a more focused approach in its strategic financial vision. Derek J. Keenan then shifts our attention to the question of curricular leadership. His essay calls us to consider curricular formation to be a wonderful opportunity for gathering all the stakeholders in our educational community around the challenge of creating a dynamic, holistic, Christ-honoring course system for our students. Our curriculum ought to be a profound expression of our deeply-held values, our commitments to the Lord, the world, and each other; Keenan encourages us to act on these beliefs, and to make them real in our schools.

From this platform, it is a natural progression to shift from reaching inwards — building community at home — to reaching outwards. Daphne Wharton Haddad and Susan Schneider Hasseler follow Keenan’s essay by discussing the need to construct culturally inclusive communities in Christian education. For far too long, our “outreach” to our world has reflected a paternalistic “tolerance” (“I put up with you because it makes me feel good.”) rather than a truly transformational way of living. (“We are one in the Lord, and we all have things to teach and learn from each other.” Romans 1:11-12; Galatians 3:26-28; and Romans 12:2…enough said!) Haddad and Hasseler’s call is to reform all aspects of our school community, from relationships to curriculum to classroom practice, to produce a true model of the Lord’s kingdom.

In chapter twelve, Matthew Lucas gives a framework for the very important — and very misunderstood — process of assessment. Too many in Christian school leadership map “assessment” to standardized testing alone. Lucas posits that we must move to a much broader, multi-modal approach to truly assess the effectiveness of what we are doing in our schools. All of this must be done in a way that reflects a Christian worldview in all aspects; a willy-nilly adoption of the techniques of the world without deep reflection on the values of the Lord’s kingdom will actually harm our work, giving us a “form of godliness, but denying the power thereof” (2 Timothy 3:5a; KJV). James L. Drexler follows Lucas by addressing the question of discipline and community building within our Christian schools. Drexler points out the plethora of books on this topic, and then espouses a biblical approach for the development of godly discipline. A proper anthropology allows us to avoid mere sentimentality, and also to avoid a purely legalistic/punitive view of school discipline. The scriptures do provide us with guidelines for a redemptive approach to such matters — 2 Timothy 3:16-17 comes to mind immediately, as an example — and Drexler advocates such a stance. In a community that “cares enough to confront,” many discipline issues can be prevented entirely, or can be dealt with locally and privately, as the Lord instructed us in Matthew 18. For the balance of issues, the agapé community can escalate properly through a sequence of corrective steps, always seeking to give a student the opportunity to truly repent and experience restoration to the community.

Part Three concludes with David L. Roth and Jon Keith’s examination of changing the culture in Christian schools. Anyone familiar with Christian education is aware of the problem; as the traditional Spanish proverb put it quite succinctly, “Que no haya novedad.” Or in modern English, “Let no new thing arise.” (Even more loosely: “All change is bad.”) Resistance to change, regardless of how faithful or promising it is, is a fact of organizational life. Educational leaders who assume that their vision of new opportunities will automatically be accepted by their constituencies is cruising for a bruising; a reading of the life of Moses alone would cure any romanticism on this topic. Roth and Keith advance Jesus Christ as the model for generating change in our schools, and advocate that school leaders take key elements of His leadership as a template for their own practice.

Schools as Communities concludes with Part Four, a survey of our relationships with others. Whether we know it or not, the constituencies that a Christian school addresses include those who may be far outside of our immediate school setting. In chapter fifteen, Bruce Young makes the case for collaboration in Christian education. No community can exist without working together to achieve common goals and a mission shared by all. Drawing on Urie Bronfenbrenner’s ecological model, Young usefully restructures that multi-level model (once again, via Dooyeweerd’s pioneering schema) to produce a biblical framework for envisioning the larger perspectives of our work within the kingdom of God, and under his sovereign reign.

James C. Marsh then moves to the very significant question of the relationship between the educational leader and his or her board. Any leader who doesn’t realize fully the critical nature of this connection is a leader who will probably not last very long in that position. Marsh points out that statistics bear out the fact that there is trouble in paradise: according to a 2005 study, some 70% of all school leaders are fired, and do not leave voluntarily. There is no optimistic reading of this number; clearly “churn and burn” has become the model for many Christian schools. The author surveys the three main models of Christian school governance, and then outlines a number of recommendations for a redemptive, rewarding relationship between school leadership and its board. Only in this way, says Marsh, can we have any hope of reversing the current dreary attrition in Christian school administration.

Scot Headley and Stephen Cathers follow Marsh in their essay on continual school improvement. Drawing an important distinction between assessment and evaluation, Headley and Cathers seek to enhance educational community by the creation of a culture of quality, reflection, and ongoing reformation involving all members of a school. Their school evaluation cycle (Planning, Action, Assessment, and Reflection, 350) is a concise and very useful model for practicing excellence in all realms while simultaneously maintaining close relationships throughout the process. I see this as a very well-focused embodiment of the biblical principle that the apostle Paul stated when he advised Timothy, “Be diligent in these matters; give yourself wholly to them, so that everyone may see your progress. Watch your life and doctrine closely. Persevere in them, because if you do, you will save [that is, ‘benefit and bless’] both yourself and your hearers.” (I Timothy 4:15-16, NIV) In other words, our schools can only progress towards the standards of our Lord in these things if it constantly watches its life and teaching, thus blessing all the members of its community.

In the final chapter, Brian Fikkert reminds us that our schools should be places of shalom, seeking to produce students who fully and radically embody a biblical world and life view. To do this, they will need to be lovingly and wisely trained in how to engage every dimension of the world around them in the name of the Lord’s kingdom. There are significant challenges to every aspect of traditional Christian school operations here, but also prospects for very significant blessings in the lives of every member of a Christian school community as a result. James L. Drexler then concludes quite fittingly on how all these things, wisely and lovingly accomplished in our school communities, can redound to the glory of God, and the praise of Jesus Christ our Lord.

Early in this review, I mentioned the fact that I was curious to see how well Drexler and company delivered on the ambitious promise of the full title of Schools as Communities. I don’t think that anyone could be more sympathetic to their stated aim, but I also have seen enough of educational tomes to be a bit skeptical of whether or not this volume would delight more than it would disappoint. I am pleased to say that my doubts were unjustified, and that my hopes were fulfilled. Schools as Communities does a fine job of treating its subject from a number of vectors, giving its reader a well-balanced view of the challenges and possibilities for leaders in Christian school community building. Even those new to this world — for example, prospective Christian board members, or parents, or staff members — will find this book to be very useful as a guide to the issues and possible answers that they face.

Christian colleges and universities will also find it to be useful as a candidate textbook for undergraduate studies in education, and as an adjunctive textbook (at least) in graduate schools. Certainly graduate and doctoral programs will use this as a survey-level point of departure for further studies, but Schools as Communities will function quite well in that application. The resources listed are a treasure trove for the student, and will provide the researcher with a number of leads for improving their own professional library — always a good thing!

In conclusion, Schools as Communities turned out to be a genuine delight: a pleasure to read, well grounded in scriptural principle, current theory and practice, and embodying the very sort of Christian community that it advocates. What could be better? Consider this to be an enthusiastic recommendation by a person who is not usually impressed by many educational books, even those done in the name of the Lord….

When Change is Bad

I found this article articulates what many teachers feel—in public and Christian schools.  Too often, with the best of intentions, we throw a hodgepodge of ideas at our staff, what I call du jour training/idea of the year.  See my previous post: Rethinking Staff Development: “This Too Shall Pass.”

Solutions Are the Problem in Education

By Mary Kennedy

There used to be a saying that if you were not part of the solution, you were part of the problem. The implication was that we all, collectively, were creating the problem, and that the solution required all of us to change together.

But in education, solutions are a big part of our problem. School people are swamped by a deluge of solutions. They suffer from reform fatigue.

A few years ago, I visited teachers in several districts spread across the nation. I was struck by the variety of interruptions they experienced in their classrooms, and by how many of these had begun as good intentions. Here’s one example: A science teacher took part in a National Geographic Society project that gave his students a chance to collect samples from a local waterway and contribute them to a national database. Sounds like a great idea, right? His class got to participate in a national science study. But the timing of the project caused the teacher to interrupt his ongoing science unit. When the project was finished, students had forgotten where they were in their regular curriculum.

National Geographic is hardly alone in wanting to help educators. The number of associations, institutions, government agencies, and volunteers of all kind who want to solve educational problems has grown so large that teachers are now surrounded by helpful voices and besieged by ideas too numerous to attend to. Instead of strengthening teaching, this multitude of innovations and reforms distracts both teachers and students from their central tasks, making it difficult to concentrate, to stay on task, and to sustain a coherent direction.

Moreover, these improvements often contradict one another. Consider two ideas currently on the table for evaluating teaching practice. On one hand, we have lesson study, a highly structured undertaking that requires months of collective effort and careful thought. On the other, we have walk-throughs, quick and unstructured events that can be conducted by one person in under five minutes. These ideas seem to make entirely different assumptions about how we can learn about teaching, yet they are both popular right now.

There have always been zealous education reformers, of course. But the number and variety of helpful ideas is now so great that the solutions themselves have become a problem.

It is easy to brainstorm about alternatives in education, but hard to anticipate their unintended consequences. Take, for instance, pullout programs. These well-intentioned entitlement programs, introduced in the 1960s, pull students out of their regular classrooms for special instruction. The timing of the pullout has to fit the pullout teacher’s schedule, which means that the original teacher must adjust her instructional schedule to accommodate this movement. Since both teachers may be teaching similar content, they also need to coordinate their instruction, something that takes time. And that is not all: Every time a student is pulled from a regular classroom, and every time that student returns to the regular classroom, the ongoing instruction is interrupted. Students are distracted, and so is the teacher. Lesson continuity and coherence are at risk.

Pullout programs are one of many helpful ideas introduced to improve education. Every test, every assembly, and every public-address announcement is a helpful addition that ultimately disrupts instructional continuity. Every change of schedule, from hourly to block scheduling and back to hourly, requires teachers to revise their routines and strategies. Every new policy, from zero tolerance to team-teaching, pulls teachers’ attention away from their teaching and toward solving a logistical problem. Instead of thinking about how to engage students with curriculum content, they must think about how to revise their procedures, schedules, and strategies to accommodate the newest helpful idea.

Remember when we decided that teachers should have telephones in their rooms? The idea was to “professionalize” the job. Well, now that teachers have telephones, parents can call up at any time to leave messages for their children. So when students are struggling with the difference between ¼ and ½, or debating the merits of the Bill of Rights, the phone rings. And it is right there, in the middle of the classroom and in the middle of every lesson.

The problem is this: Both teaching and learning require sustained attention. Not only do students need opportunities to think, but so do their teachers. More than anything, teachers need time to compose their thoughts and make sure that, when they approach a new unit or a new lesson, they have a clear idea of what they want to accomplish.

Students are even more vulnerable to distractions. In my conversations with teachers, I have found that they care more about maintaining the momentum of the lesson than anything else. The central challenge of teaching is finding enough uninterrupted time to get students’ minds wrapped around an idea, and keeping it there until the idea makes sense to them. Disruptions don’t merely take a few moments of class time: After them, teachers often feel that they need to rewind the entire lesson and begin anew.

Yet we live in a time when reforms and fads have become so commonplace that every new board member or superintendent feels a need to make a personal mark on his or her district by introducing something new. As these policymakers come and go, teachers are buffeted by the raft of competing new ideas they leave behind. So routine turnovers in leadership reignite this continuing series of distractions, further reducing teachers’ chances of finding time for reflection and maintaining a stable environment for intellectual work.

No wonder that when the new superintendant comes to town, and the new professional-development program is brought in, teachers go into their classrooms and quietly shut their doors.

Every American teacher feels some level of reform fatigue. If you think you are part of the solution, check again. You may be part of the problem.

Mary Kennedy is a professor in the department of teacher education at Michigan State University, in East Lansing, Mich.  Vol. 28, Issue 37

Rethinking Staff Development: "This Too Shall Pass."

Dr. Barrett Mosbacker, PublisherHere is the hard and sad truth: over the  last several decades Christian schools have invested tens of thousands of hours and hundreds of thousands of dollars on staff
training programs and conferences but with little sustained impact. Despite all of the research, despite recent advances in neuroscience, notwithstanding the wide-spread availability of increasingly affordable and effective technologies, and despite our grandiose pronouncements, our classrooms are virtually indistinguishable from classrooms from the 1920's or 1950's. Only the furniture has changed.

We may have made changes at the margins, but systemic change is hard to find. There are teachers, scattered here and there, who exemplify the best in teaching. And there are a few schools that break the mold and provide paradigms for others to emulate. Sadly, most of these schools are not Christian--they are public or secular private schools. By in large, most Christian schools have hearts of gold while stuck in an industrial model of teaching that has little in common with a rich biblical understanding of the learner or the effective and consistent application of current research and technology.

A harsh indictment I know. It is nevertheless motivated by a deep love for Christian education and an insatiable desire to see our schools standing as beacons of excellence, schools characterized by creative nurturing environments, rigorous learning, thoughtful and informed dialog, problem-based learning, integrated technologies, and authentic assessment.

Why?

Why—despite our best intentions and the investment of substantial time and money—do our schools remain largely unchanged? There are many reasons. One of the most important is the relatively ineffective way we design and implement staff development programs. Most of our training programs go something like this; we have a week of training in which we discuss biblical integration or some other topic du jour. Most of the training is delivered like most teachers teach—didactic presentations, perhaps supplemented by PowerPoint slides. There is nominal interaction and virtually no immediate, real-time practice or application of the concepts covered. There is seldom follow-up or accountability. With the exception of yet another discussion of biblical integration (more on this later) topics and emphasis changes from year-to-year. Teachers sit through the presentations but little changes. School begins; teachers return to their classrooms close their doors and teach just like they always have. We return to our offices to deal with day to day exigencies. Within a month in-service is forgotten. Then, sometime in the spring, we plan for next year's in-service and the cycle begins again, just like the movie Groundhog Day.

Through this process, teachers learn that "this too shall pass." Teachers often view in-service as something to endure or a time to catch up on relationships. For most, it is not an occasion for deep reflection; it is seldom stimulating, and seldom leads to change in the classroom or systemic change in our schools. Each year we pick our in-service topic, throw it against the wall and hope it will stick. It usually doesn't.

I am not cynical but my observations arise from 20 years of attending conferences, conducting in-service training programs, and consulting with other schools. Too many of our teachers reflect the sentiments expressed in the following video:

Rethinking and Redesigning Staff Training

Good teachers are to education what education is to all other professions—the indispensable element, the sunlight and oxygen, the foundation on which everything else is built. They are central to assuring excellence and rigor in the educational experience of every young person in America (Milken, 2000, p. 3).

Our schools are only as good as our teachers. Accordingly, our top priority is to hire, train, and retain the finest Christian teachers in the country. Hiring the right people from the outset is essential. Over the years I have discovered that despite my best efforts, marginal teachers with marginal gifts will only make marginal improvement. Motivated by Christian charity and patience, I have expended enormous energy and devoted countless hours striving to transform mediocre teachers into, if not great, at least effective teachers. With the Kissing frogsatisfying exceptions when I have discovered diamonds in the rough, I have  failed. Frogs do not become princes no matter how often and passionately we kiss them!

Although we cannot turn frogs into princes, we can transform teachers with the gift of teaching—the right stuff—into remarkably effective teachers. A few can be transformed into master teachers. This situation is analogous to a good coach. A coach can only do so much with athletes lacking raw talent. However, a good coach can take athletes with natural talent and transform them into MVP's and championship teams. That is our task. For the sake of God's glory, the advancement of His kingdom, and for our students, we can do no less.

Presuming we have made good hires, designing effective training programs is the key to enhancing the effectiveness of our teachers and for creating dynamic world-class schools. There as several components to an effective training program: 1) Designing training for the adult learner, 2) Defining measurable organizational and pedagogical expectations and goals, 3) Accountability, 4) Practicing what we teach, and 5) Establishing multi-year training programs.

Design Training for the Adult Learner

Adults learn differently than students. Their motivations are also different. The following table highlights the differences between student and adult learners. For more information on adult learners, click here.

Adult v student learners

Source: Honolulu Community College. (2007, February 8, 2007). Faculty Development: Teaching Tips. Retrieved December 22, 2007.

It is particularly important to understand that as adult learners, teachers expect the learning to be immediately useful. Too often our training is theoretical and conceptual rather than immediately applicable.

Although it is essential that teachers have a thorough knowledge of theory, concepts, and research they will not change their teaching unless the application of the learning is demonstrated. We should not assume that teachers will connect the dots—we need to connect the dots between theory and practice for them.

This is the problem with much of our biblical integration training. It is lofty, mission oriented, theological, philosophical and conceptual but is seldom practical or actionable (See more on this below under Practicing What we Teach).

For example, I often ask prospective teachers to give me a specific example of biblical integration in mathematics with two caveats: they may not make reference to a statement like "numbers are orderly because God is a God of order," nor may they make reference to the animals going into the Ark two-by-two or anything similar. With rare exception teachers struggle to provide concrete, specific, theologically coherent examples. They cannot get beyond generalizations to meaningful and applicable integration.

Likewise, I have asked prospective teachers to give me a specific example of biblical integration in history but with the following caveats: they may not make reference to American history and they must go beyond a statement of God's sovereignty. Once again they are often stumped. If they cannot make reference to the Christian influence on American history or to God's sovereignty they have little idea how to integrate biblical truth in history.

I have gone through this exercise with literally hundreds of teachers with the same results. With few exceptions, most Christian teachers do not know how to provide concrete, practical, sophisticated, and actionable integration within academic subjects. Yet, training in biblical integration and the development of a biblical worldview has received more attention and time in staff development than any other single concept. By in large, the same can be said of other topics covered in our staff training programs. Teachers go through the process but little changes for the vast majority of our teachers. How is it that we are so ineffective?

I believe it is because we are not teaching the way adults need to learn, we often do not provide actionable examples, we do not have specific measures of success, and we do not hold teachers accountable for the training. We also do not take time to reflect upon the process most adults follow in deciding whether or not to embrace change. The following table provides a useful summary of the process of change acceptance that most adults go through.

Levels of Response to Change

Note also that adults tend to move from no response to seeking alternatives for maximizing the changes. The above responses typically correspond to the change process outlined below, which moves from "I am not concerned about it" (This too shall pass) to "I have ideas that will work even better."

The Change Process

The central question is: "How do we get our teachers to move from "I am not concerned about it" to "I have ideas that will work even better?" I make no pretense of having all of the answers but I offer the following for consideration and dialogue.

Define Measurable Pedagogical and Organizational Expectations and Goals

Early in my corporate career I was taught an invaluable lesson from my boss; I was NEVER EVER TO ASSUME ANYTHING! His language was colorful and he made an ineffaceable impression on me. I do not recall the reason for his instruction (obviously I assumed something that I should not have) but I did learn an invaluable lesson, making assumptions will get one into trouble or at minimum reduce one’s effectiveness. I believe we make the same mistake by assuming that teachers understand our specific expectations of them and goals for our schools. We may be right but we should not assume this to be the case.

It is critical that we clearly state our expectations and that we match our training programs with those expectations. In other words, our training and expectations must be integrated and this integration must be deliberate, not hap hazard. If our training is to move us closer to realizing our goals, our goals must be clearly defined.

What are our goals for our schools? I am not referring to our mission statements or our philosophy of education. Nor am I referring to our strategic goals per se. In this context I am referring to specific expectations for our classrooms and our schools. A statement of clear classroom expectations might look something like the following:

Classroom instruction will be dynamic with high levels of student-to-student and student-to-teacher interaction, quality questioning, Socratic dialogue, use of integrated technology, teaching strategies informed by neuroscience, and thoughtful, specific, and sophisticated biblical integration and at least two authentic assessments per quarter.

To ensure that our teachers understand clearly what is expected them I recently issued a memo outlining specific expectations. This memo was distributed to all teachers, is posted on the school's SharePoint server, and was discussed with all teachers and principals during faculty meetings. Central to our expectations is the goal of creating vibrant, engaging, creative, rigorous classrooms where students are not passive recipients of information but are engaged in the learning process.

Clear expectations also provide a framework for the design of our professional development programs. In other words, once we define the goals for instruction, training is designed to advance those goals. Training has a sustained and coherent focus.

Accountability and Follow-Through

Upon the wise recommendation of Mr. David Balik, our Dean of Faculty and Academic Affairs, we modified the evaluation instrument to match our expectations. The evaluation instrument includes a number of specific expectations tied directly to prior staff training, e.g., use of technology, questioning techniques, etc. This heightens faculty attentiveness and response to training by making it clear that "This shall NOT pass." We expect that the concepts and skills covered during staff training WILL BE IMPLEMENTED IN THE CLASSROOM. Failure to do so is not acceptable.

In other words, we are not offering ideas for consideration during in-service, we are providing training. To make this point clearer, consider an example in another profession, the medical field. Can you imagine a physician attending a training conference on the latest techniques in surgery and then ignoring them on the operating table? Can you imagine your physician going to a professional conference with the attitude that “this too shall pass?” Of course not; true professionals take training to enhance their practice--not to go through the motions. Similarly, can you imagine your tax accountant going to a seminar on changes in the tax code and then choosing to ignore them when preparing your tax return? Doing so would be malpractice and would result in fines, revocation of a license, and possible imprisonment. You could multiply the example indefinitely for pilots, attorneys, engineers, etc.

Why then do we permit professional teachers to ignore their professional training and fail to apply it in their classrooms? Are not the souls and minds of students more precious than the physical well being of a patient or the size of our tax refund?

Practice What We Teach

I have had some wonderful professors in my doctoral graduate program in educational leadership. I learned an immense amount from them and I am grateful and indebted to them for their scholarship and instruction.

Unfortunately, I must admit that more often than not, my professors taught in a manner inconsistent with the learning theories, concepts, and principles they so passionately promoted. By-in-large my learning consisted of reading, taking legal pads full of lecture notes, writing papers, and taking tests—pretty traditional practice and perfectly valid—to a point.

Sadly, I can count on one hand the number of professors of education whose instruction incorporated Socratic dialogue, problem-based learning, concept attainment, authentic assessments, technology integration, cooperative learning, or a host of other techniques that research clearly demonstrates are highly effective.

I have been guilty of the same inconsistency. Too often my in-service instruction consisted of lectures supplemented by PowerPoint slides. There is a place for this style of instruction and it can be effective. Unfortunately, it is difficult to convince teachers to change the way they teach unless we model it for them. We are not credible if we lecture about Socratic dialog but do not ask probing questions, if we lecture and never engage teachers in problem-based learning during in-service, and never provide them an authentic assessment of their own learning.

We must practice what we teach. You will soon find, as I have, that this requires more thought, more time, and is harder than giving a lecture. If nothing else, it makes one more empathetic to the challenges facing our teachers!

I can, however, give two examples of practicing what we teach--not perfectly, but in good faith and with good results. One involves biblical integration and the other technology.

Biblical Integration

Teachers who have been employed in Christian schools for any length of time have been exposed to biblical integration and the goal of helping students develop a biblical worldview ad nauseam. A harsh indictment I know but frankly our experienced teachers are beginning to yawn (quietly) at another lesson, in-service program, workshop, or keynote speech on biblical integration. They get it and are committed to it, but, as illustrated above under Design Training for the Adult Learner, most do not know how to integrate and many do not know that they do not know.

In an effort to address what I see as a significant problem in our schools—teachers who are unable to provide systemic, concrete, specific integration within each discipline—we redesigned our training program using several different approaches. We also provided helpful resources and tools.

First, biblical integration was defined in very specific terms for the faculty. They were given examples of what integration is and is not. For example, it is not icing on a cake—Bible verses applied here or there, it is not devotions before class, it is not prayer before class, it is not chapel services, and it is not simplistic, overly generalized theological concepts superficially overlaid onto an academic concept, skill, or fact. Integration is like yeast; it permeates, it infuses the curriculum content that so that it is inextricable from lesson content.

Second, most teachers have not been well prepared theologically for integration. Without solid theological grounding integration is not possible. Unfortunately, the theological knowledge of most of our teachers is limited to what they have learned from sermons, Sunday School, and through personal devotions. I find that even Christian college graduates are poorly trained for integration.

To address this deficiency, Briarwood Christian School created a Worldview Bibliography. This bibliography was taken from a bibliography available from a Christian college and significantly expanded for our faculty. We purchased most of the books listed on this bibliography and systemically assigned readings from the bibliography prior to in-service and prior to the completion of Biblical Integration Concept worksheets or BICs. Please feel free to download this Worldview Bibliography for your use. Any suggested additions would be greatly appreciated.

Third, Biblical Integration Concept Worksheets or BIC's were created. BICs are simple templates designed to help teachers work through an integrating concept for a particular lesson. This is not a perfect instrument but it does provide a tool to guide teachers in thinking through a lesson and deciding what theological truth(s) are applicable. Two completed BICs provide a good example of how teachers use them: one for math and one in science.

Forth, we provided team practice. During in-service training teachers were shown how to complete the BICs. After this introduction they were divided into discipline specific teams to spend several hours actually completing BICs as a group. During these practice sessions I visited the different groups to answer questions and to offer suggestions. Just as I suspected, most teachers had trouble thinking of specific integration concepts.

It was during one of these break-out sessions, Algebra to be specific, that I had a revelation. Standing at the back of the room, I witnessed a group of godly Christian professionals struggling to integrate theology and algebra. What I suddenly realized was that they were confusing moralizing with integration. Despite previous training, ACSI and CSI conventions, workshops, readings, keynote speeches, etc., they still conceived of integration as trying to teach a moral lesson or a character trait through the academic discipline! In this example our algebra teachers were trying to teach students to be good through algebra!

Fifth, this revelation led to more training and a different approach. In addition to reviewing the BICs, I found photos of a flower, a humming bird, and the Sombrero Galaxy. Important scientific facts were  listed with each photo. Then, rather than lecturing, I broke the entire staff into new teams and ask them to complete the following exercises over several hours.

One: Taking the facts presented and studying the images of the flower, the Sombrero Galaxy, and the humming bird, what does this information teach you about what God values, how God thinks, the nature of His work, His perspective on/approach to function, beauty, and His purposes? This is exegeting natural revelation.

Two: as image bearers, if we are to imitate God, what are the implications of the answers you provided above for the way we think, work, and live? Give specific examples for each occupation listed in the table below. The table is significantly truncated due to space limitations on the blog.

Integration and occupations
This was not an easy exercise. It required time to contemplate, to think, to extrapolate. It required contemplating and integrating both natural AND special revelation. Simple platitudes passing as a substitute for substantive integration would not work. Critical thinking and application were required.

The exercise also involved elements of problem-based learning, concept attainment, and authentic assessment as well as effective questioning. In other words, although far from perfect, this exercise sought to accomplish at least two things: modeling good instruction that goes beyond didactic instruction and practice in biblical integration.

Sixth, in addition to integrating expectations, training, and evaluation, teachers were required to submit four BICs per quarter. The principals and I reviewed the BICs and provided feedback to the teachers. This added a level of follow through and accountability to ensure that the training affected classroom practice while also providing additional practice.

Technology Integration

Like biblical integration, technology integration is often more conceptual than actual. For most Christian schools technology integration consists of computer labs, computers in the library, and Google and Wikipedia searches by students.

Recently BCS implemented several new technologies including SMART Boards, Video-Conferencing, SharePoint, Edline, and a Rapid Notification System, to name a few. Without getting into the details of the technology, one example of integrating a school expectation/goal with training will be helpful for illustrating how goals should drive training and subsequent accountability.

There were several goals for the purchase of SMART boards for every upper school classroom. SMART boards were to provide an effective means for integrating technology into instruction and to provide teachers with real-world exposure to using technology.
Training consisted of two full days of training by outside experts on using the SMART boards in specific disciplines. This training went well beyond how to use the SMART boards, it focused on how to use the technology for specific disciplines. Follow-up training and support was then provided by our IT staff.

Additionally, we mounted the SMART boards in the center of existing white boards. We did so in order to place them front and center in classrooms making it easier and more natural for teachers to default to the SMART board rather than seeing it as an auxiliary technology or tool. This strategic placement of the SMART boards essentially forced the issue—teachers would have to work hard at deliberately not using this new technology.

Just as importantly, for the first year teachers were required to submit SMART board lessons to the principals and to me for review. This ensured that every teacher was learning to use and integrate the new technology. It could not be ignored. Moreover, I developed and presented all of my in-service training programs on a SMART board to ensure that I was practicing what I teach.

Multi-Year Training Plans

If we are to avoid the flash in the pan training and the “this too shall pass” syndrome, training must have a sustained focus over time. The easiest way to accomplish this is to develop a three-to-five year training plan that builds upon previous training and that is focused on specific classroom expectations and goals.

Designing a multi-year plan is simple. It may look something like the following:

Staff Development Multi-year plan

The easiest way to think of multi-year training is to conceive of it like college courses. In year one, teachers participate in 100 level courses, in year two they participate in 200 level courses, and so on. The training builds cumulatively, becoming increasing sophisticated over time with increasing levels of understanding and consistent application. Training becomes meaningful and coherent leading to systemic change.

Teachers are the heart and soul of any school. The quality of what happens in each classroom determines the quality of education that our students experience, the quality of our schools, and the degree to which we are being good stewards of our teachers’ gifts and time. It also determines the degree to which we are being good stewards of the minds and souls of our students.

Second only to making good hires, training is the critical element to ensuring that we provide our students a Christian education of world-class quality—one that prepares them to “take every thought captive to the obedience of Christ.”

Where to Begin

For those who may be interested in rethinking and redesigning their staff development programs, I recommend the following steps:

  • Define in concrete, specific, measurable terms what excellent teaching looks like in the classroom. Define these in terms of specific expectations.
  • Communicate expectations to all staff
  • Carefully and candidly assess current areas of weakness in classroom instruction relative to defined expectations. Depending upon the size of your school you may define different weaknesses by division. For example, the relative weaknesses of your elementary teachers may differ from your high school teachers. Training will need to be structured accordingly. In other words, some training sessions will include all faculty, other sessions will be division or subject specific.
  • Outline a broad three-year plan of training. This plan should include:
    • Training provided by school staff,
    • Training provided by outside experts who provide onsite training,
    • Training provided through conferences,
    • Training provided through readings,
    • Training provided through online resources (including video-conferencing),
  • Define what training will be provided in what year and by whom
  • Budget for the training,
  • Make sure that the training is practical, that teachers have opportunities to practice the training, to think, and that the training is cumulative, building upon itself rather than being an ad hoc process,
  • Revise your evaluation instrument to measure expected behaviors arising from the training,
  • Build in additional monitoring and accountability procedures to make sure that the training takes root, and
  • Constantly assess the quality of the training.

Response

This article merely scratches the surface of creating effective staff development programs. Please share your insights and best practices.

  • What deficiencies do you see in our staff training programs?
  • How do teachers respond to typical training?
  • What best practices have you discovered?

Technorati Tags: Training,Staff Development,Professionalism,Change,Adult Learning,Organizational Change,Systemic,Biblical Integration,Worldview,Instruction,Evaluation,Accountability

Reference: Milken, L. (2000). A matter of quality: A strategy for assuring the high caliber of America's teachers. Santa Monica, CA: Milken Family Foundation. p. 3

(Copyright © 2008 Barrett L. Mosbacker, Ed.D. All rights reserved. May not be reproduced or distributed without the expressed written permission of the author.)

Posted by Dr. Barrett L. Mosbacker at 1/14/2008 09:32:00 PM

3 comments:
Kris said...

Excellent thoughts. Some questions that come to mind: Is your three-year training program cyclical? Is the average tenure of teachers a factor in determing how long your program lasts?

Friday, January 25, 2008 4:08:00 PM CST
Dr. Barrett L. Mosbacker said...

The issues raised by Kris are important ones. Our current training program is not cyclical per se. Rather, the training program continues to increase in depth and sophistication as teachers consistently and effectively apply new concepts and skills to the classroom. Adjustments to the training are made to enhance its effectiveness as we assess what does and does not work.

New teachers are oriented in the fundamental concepts of our training program and are then trained by principals and our Dean as an integral part of their overall evaluation and staff development program. Our plan is to develop a formal mentoring program where our master teachers, who have been through several years of training, can progressively bring our new teachers up to speed.

This does raise another matter--staff retention. We are blessed with a high retention rate. This should be the goal of every administrator so that the substantial investment in training is not lost and to ensure greater consistency and coherence throughout the academic program. Staff retention is affected by several factors including but not limited to hiring the right teachers—teachers who are committed to the program, providing competitive salaries and benefits, and establishing a highly professional progressive culture where teachers are treated with respect, are supported, have ample training opportunities, and are held to high standards of professional Christian conduct.

 
Friday, January 25, 2008 5:49:00 PM CST
Anonymous said...

Your thoughts are very insightful. I've been working with the staff at the school at which I am currently teaching regarding biblical integration. As you so aptly put it, professional development that stays at the conceptual level is very difficult for teachers to implement. Sounds like your school is steps ahead of many Christian schools. I put together a website of practical ideas for teachers and biblical integration. Your teachers are welcome to use the information there, or add ideas. Thank you for all of your work, and for sharing some of it on the web.

Deborah Carpenter
Highlands International School
La Paz, Bolivia
www.biblicalintegrationideas.com

What Do Good Coffee and Good Teaching Have in Common?

 By Jason A. Van Bemmel (Headmaster, New Covenant Christian School)

Starbucks-Coffee In our School Business class this summer, Dr. Mosbacker had us read “The Peanut Butter Manifesto” by a VP from Yahoo! I was inspired by the title to do some reflection on the connection between good coffee and good teaching. My reflections then became “The Coffee Manifesto.” I shared this with our teaching staff at an in-service a few weeks ago, and they loved it. It humorously serious, and I thought you might find this enjoyable.

The Coffee Manifesto: Will it Be Starbucks or Sanka?

 

I love watching old Andy Griffith shows on DVD from the library. They are a perfect way to unwind after a long day. The DVDs from the library have the original sponsor spots which closed the shows when they aired. These old commercial spots are fun to watch, but one thing really bothers me: Andy Griffith pitched Sanka.

I love Andy Griffith.

I hate Sanka.

Sanka is an example of what should never be done to coffee. Sanka has two nasty qualities, which make it barely qualify as coffee:

  1. Sanka is chemically decaffeinated.
  2. Sanka is instant coffee.

Coffee should never be robbed of its stimulating effect. This is why most sensible people drink coffee. Rob coffee of its caffeine and you have lost the essence of what coffee is. The only worse thing you can do is to then freeze-dry the coffee so people can make it in an instant.

Coffee is meant to have caffeine. Coffee is meant to be brewed right before you drink it. Sanka is an attack on the essence of coffee. As much as I love Andy Griffith, it pains me to see him hawking this rubbish that no human being should be forced to drink.

Teaching is like coffee, and the same kinds of critical elements that make for good coffee also make for good teaching. The essence of coffee is to stimulate. The essence of teaching is the same.

John Milton Gregory says that the essence of teaching is to stimulate the mind of the student for self-activity. “The true stimulant of the human mind is a question, and the object that does not raise any questions will stir no thought.”

Compare for a moment the stimulating effect of Sanka with a more excellent coffee – Starbucks. Drink Sanka and you are ready to fall asleep. Drink Starbucks and you’re ready to take on the world.

What is the effect of your teaching on your students? Does it call for action, stimulate thought, excite the mind, get the life ready for response?

Good coffee takes time to roast and brew properly. Starbucks roasts their beans until the bitterness is gone and the complexity of flavors can be fully tasted. If the beans are not roasted as long, the bitterness of the raw bean remains and the complex and more subtle flavors of the bean cannot emerge. Yet even properly roasted coffee beans must be ground and brewed properly, too. BUNN coffee makers can brew a pot of coffee in just 2-3 minutes, but coffee grounds need to be exposed to hot water dripping through them for 6-6.5 minutes for ideal results.

Like good coffee, good teaching cannot be rushed. It takes time to stimulate the minds of our students to inquire, discover, know, understand, appreciate and apply the complex truths we have to teach them. The bitter flavors of a rush to judgment, a quick and dirty answer, will dominate teaching that is rushed. The more subtle and complex flavors of contemplation, genuine understanding, appreciation, delight, discrimination, and transformation take much longer to emerge and can be overwhelmed by cheaper and easier and much less transformative elements if teachers do not have patience with the teaching process.

Good coffee is roasted and brewed carefully, with attention to detail and discrimination. Roasted coffee has over 1,000 flavor and aroma compounds. Only 30 of these make the best-tasting coffee.

Likewise, good teaching must be careful and discriminatory. The world is full of thousands of ideas. Most of them will not make our students think God’s thoughts after Him. They will poison, rather than enhance, their ability to live a life that pleases God. The teacher must be careful and pay attention to detail so as not to confuse, overwhelm or dishearten students.

Good coffee can stand on its own or can be enhanced and enjoyed with a variety of flavors added to it. Starbucks comes in different roasts and brews and adding flavored syrups and creamers makes it taste even better without obscuring the essence of what makes the coffee excellent. Cheap coffee, on the other hand, needs flavor enhancers to try to mask the cheap and bitter quality of the coffee.

Quality teaching also speaks for itself. It can come in a variety of subject areas (or “roasts”) – history, English, math, languages, etc. Each of them, while varying from each other, can still be recognized as excellent teaching with the same core essence – stimulating the mind of the student to self-action, discovery and understanding with patience and discrimination. Teaching can be flavored with field trips, feasts, celebrations, videos, games, etc. These additions make excellent teaching even more enjoyable. Poor teachers try to mask poor teaching with videos, games, and field trips (often meaningless ones), trying to compensate for poor teaching by adding lots of flavorful fun. This may amuse some students, but it cannot really make up for the fact that the teaching itself in its essence is poor and does not stimulate the minds of students to quality thinking and acting.

Good coffee must be properly strong, as even quality coffee is not very good when it is too weak. The more coffee grinds you use, the more complex and robust the flavors you can produce. Of course, you can also make coffee that is too strong.

Good teaching must also be delivered at the appropriate strength. Teachers need to be assertive, bold, joyful and confident. They should lead and guide their class from a position of strength, not weakness. Of course, a teacher can be overbearing – too strong – and overwhelm their students and keep them from being able to properly express themselves, ask questions, discover the truth for themselves and exercise dominion over their piece of God’s creation. So teaching, like coffee, must be properly strong but not overly assertive.

Finally, when good coffee is brewing, it is enticing. The aroma of good coffee draws people to it – even people who don’t drink coffee. In fact, I have heard many people smell good coffee brewing and say, “I wish I drank coffee.”

So also, good teaching should be enticing. It should attract students to the truth. It should make them want to have a drink from the fountain of knowledge. As our teaching entices students, we can then equip them to be life-long learners because they will want to learn and to love to learn.

God has given us the highest privilege – to stimulate the minds of our students to know God’s truth, to embrace His goodness, to love His beauty. We have been called by God to entice our students to the highest truths, the greatest goods. We have the opportunity to make an eternal difference in the life of a child made in the image of God. Our students are looking for something to believe, for someone to follow. They want to be stimulated. The real question for us, as educators, is simple: What will we offer them – Starbucks or Sanka?