SUBJECT: Theology and Education, Buber, Dialogue, and Metanoia
Alverson, J., Crossen, M. (2002). A Passion for the Impossible: How Theology Provides Insights on Education in General. Proceedings [of the] National Conference on Alternative and External Degree Programs for Adults, (pp. 44-59). Pittsburgh: ERIC.
The full conference proceeding can be found at this website:
http://www.eric.ed.gov/ERICDocs/data/ericdocs2sql/content_storage_01/0000019b/80/1b/30/55.pdf
Article Summary and Synthesis
This conference proceedings chapter proposes additional and different questions about the theological impact on the classroom and student where theology concerns itself with the direct subject of God and the discipline of the impossible/Unknown (Alverson, Crossen, 2002).
Human experience as related to theology concerns itself with reflection on how “a person as the one who is experiencing” or the person who is aware of themselves as the one who is learning learns where most other disciplines reflect human experience as object by studying the experiences human beings have. Here, a connection to the Senge description of dialogue and metanoia is made. A more subjective personal and changing experience rather than an objective advocacy based discussion. Here, the distinction between dialogue as communication suspending positional advocacy and discussion as the application or argumentation of positional advocacy is critical.
The authors explain that Denis Edwards, author of Human Experiences of God, describes two dynamics of human experience, encounter and interpretation. Encounters are routine and meaningless until interpreted and it is these interpretations that allow human experience. Experiential learning then requires reflection on our interpretive schemes and as such, suggests we are responsible for our experiences. Depending on what interpretive schemata we use to interpret the encounter allows us to shape our experience and choose emotions that improve the experience assuming we desire a positive and learning experience. Once we become more conscious of our interpretive bias, we can choose and enhance our experiences of work, learning, and relationships.
These systems of interpretation and “sense making” are known philosophically as hermeneutics. Where early hermeneutics limited itself to textual interpretations, more contemporary application expanded to include interpretation of the existential experience of the author. Consistent with the arguments made here by Alverson and Crossen, hermeneutics evolved to include an empathic connection between people, things, and their social environment; Max Weber was a key thinker in this school. It is interesting to note that some critical theorists have criticized traditional hermeneutics as being a barrier to social criticism and change. However, modern critical social theory includes hermeneutics as a key philosophy.
We are questioners in an existential sense.
“In the light of our present day educational systems the idea of Church controlled education may appear to some as inefficient. However, the pioneering done in Virginia under the direction of the Established Church serve4 as a good example for the American educational ideal” (Duffy, 1946).
Hick, John. Disputed Questions in Theology and the Philosophy of Religion. New Haven: Yale University Press, 1993. Print.
Estep, J. R. & Kim, J. H. (2010). Christian formaton: Integrating theology and human development. Nashville, TN. B&H Publishing Group.
"EXPLORING THEOLOGY 1 & 2." EXPLORING THEOLOGY 1 2. N.p., n.d. Web. 02 May 2014.
Webarchive.nationalarchives.gov.uk, (2014). [ARCHIVED CONTENT] Key stage 2 | Religious education | Subjects | Key stages 1 & 2 | National Curriculum. [online] Available at: http://webarchive.nationalarchives.gov.uk/20100202100434/http://curriculum.qcda.gov.uk/key-stages-1-and-2/subjects/religious-education/keystage2/index.aspx [Accessed 22 Apr. 2014].
Just as the author states for a church to develop new thinking and a new approach they have to be taught through interaction and experience. If their experience is not a favorable one and there is not a general spiritual and human consensus then the leader applying transformative theories to further develop and improve the church must reassess. Ultimately because humanism is involved in this process church leaders must also be resolved to the fact that not everyone 's perception will be the same, and therefore makes the transformative learning process a very arduous tool of
The goal of this book review on Engaging God’s World written by Cornelius Plantinga Jr. is to examine his ideas on redemption, vocation in the Kingdom of God, and to explore his thoughts on Christian education as described in the book’s epilogue. Cornelius Plantinga Jr. discusses several key notes regarding redemption, such as salvation. Vocation in the Kingdom of God is another subject he touches on in relation to the way God works within His Kingdom connecting us to the ‘King of Kings’ as his ambassadors on earth. Lastly, Plantinga explains his view on how Christian education is important to sustain ourselves, earth now, and the New Earth.
and experience: the study of God and God’s relation to the world: a system of religious beliefs or
Plantinga, Cornelius. 2002. Engaging God's World: A Primer for Students. Grand Rapids: William B. Eerdmans Publishing Company.
Reese, William J., Emily Dykman, Michael Lopez-Kaley, and Laura Nettles. Christian Theology: Scripture, Tradition, and Practice. Kearney, Neb.: Morris Pub., 2012. Print.
For Carl Jung, his view on religious experience was based on all experiences being a psychological phenomenon. He differed from James in his view that a personal or individual experience with a God was indistinguishable from a communication with one’s unconscious mind. He ...
The thesis of this essay is that philosophy is at an important crossroads at the end of the twentieth century in its role as paideia—philosophy educating humanity. An unprecedented challenge and opportunity for philosophy today is to mediate, and enhance understanding of the relationship, between science, ethics and faith. A central question arises: What can philosophy contribute to the emerging dialogue between science and theology? The emerging science-theology dialogue is characterized by complexity and considerable confusion regarding proper methodologies, goals, and possible interactions. There are at least three major schools, model...
The book is a collection of stories, references to the bible, references to ancient times, and examples all to help the reader understand what optimal experience is, and how to achieve this state of consciousness.
The so-called "hermeneutic turn" is unquestionably one of the major events that took place in the contemporary philosophical scene, and its impact goes beyond the boundaries of any academic discipline, embracing the whole field of the human sciences. For this reason, the word "hermeneutics" refers today not only to a philosophical movement, but ...
It is hard to define religious experience as a large part of it is subjective. By their very nature religious experiences are incredibly personal and differ wildly from individual to individual. Everyone is going to react to a religious experience differently; some will dismiss it, others will take it to heart and it can change their lives. Religious experiences can happen from almost anywhere, from the beauty of being out in nature or in the middle of a church service. How one interprets a religious experience is largely “depends on the culture, ideas, and language of that particular time and place” (Thompson, 7).