A Model of Faith-Learning Integration in Exemplary Teaching Facul

Taylor University Pillars at Taylor University Master of Arts in Higher Education Theses Graduate Theses 2013 A Model of Faith-Learning Integration in Exemplary Teaching Faculty Kathryn A Westrate Taylor University Follow this and additional works at: https://pillars.taylor.edu/mahe Part of the Higher Education Commons Recommended Citation Westrate, Kathryn A., "A Model of Faith-Learning Integration in Exemplary Teaching Faculty" (2013) Master of Arts in Higher Education Theses 71 https://pillars.taylor.edu/mahe/71 This Thesis is brought to you for free and open access by the Graduate Theses at Pillars at Taylor University It has been accepted for inclusion in Master of Arts in Higher Education Theses by an authorized administrator of Pillars at Taylor University For more information, please contact pillars@taylor.edu A MODEL OF FAITH-LEARNING INTEGRATION IN EXEMPLARY TEACHING FACULTY _ A Thesis Presented to The School of Graduate Studies Department of Higher Education and Student Development Taylor University Upland, Indiana _ In Partial Fulfillment of the Requirements for the Degree Masters of Arts in Higher Education and Student Development _ by Kathryn A Westrate May 2013 © Kathryn A Westrate 2013 Higher Education and Student Development Taylor University Upland, Indiana CERTIFICATE OF APPROVAL _ MASTER’S THESIS _ This is to certify that the Thesis of Kathryn A Westrate entitled A Model of Faith-Learning Integration in Exemplary Teaching Faculty has been approved by the Examining Committee for the thesis requirement for the Master of Arts degree in Higher Education and Student Development May 2013 Scott Moeschberger, Ph.D Date Thesis Supervisor _ Tim Herrmann, Ph.D Date Member, Thesis Hearing Committee _ C Skip Trudeau, Ed.D Date Member, Thesis Hearing Committee Tim Herrmann, Ph.D Date Director, M.A in Higher Education and Student Development iii Abstract The integration of faith and learning serves as a central tenet for Christian higher education Though valued for its guiding principles of faithful scholarship, the ambiguous and philosophical nature of the concept leaves a gap of understanding of how faithlearning is actualized, let alone actualized excellently, in the classroom In order to explore the essence of the concept, 11 academic teaching faculty members selected for their exemplary faith-learning work from a small faith-based liberal arts institution were interviewed Representing a diverse field of disciplines, the interviews explored the faculty members’ excellence in faith-learning conceptualization and practice Strong emergent themes resulted in the Faith-Integration Formation Model (FIFM), an interconnected and holistic process of exemplary faith-learning practice Components of the FIFM included the role of an educational ally, comprised of the faculty member’s personhood interacting with their deep understanding of faith-learning and specific discipline Their deep understanding was given praxes through what they did both in their faculty role and in the pedagogical practices These praxes served as a catalyst to their strategic hopes for students, including cultivating intellectual virtues and prompting selfauthorship Exemplifying the interconnectedness of the model, the strategic hopes for students emerged from the faculty members’ deep understanding of faith-learning as well as the convictions they themselves embodied The FIFM expands the faith-learning iv conversation in a holistic manner, stimulating thoughts on the roles of educational allies, intentional praxes of faith-learning integration, and strategic hopes for students v Acknowledgements How we learn to live wisely and bravely in a broken world? –Stephan Garber In life there are questions that not only haunt us but should haunt us In these two years marked by death, transformation, doubt, and renewal, I cannot think of a better question to redemptively haunt my days I feel far from answering such a weighty question as Garber poses but I can quickly think of the people who have joined me and guided me in the quest for a true and graceful answer Whether it is this thesis or this adventure of the day-to-day, I cannot imagine this book or these years without their faithful presence My dear family, thank you for teaching me the value of authentic living and imagination As my faculty members harken back to their upbringing so I harken back to years spent swapping stories at the dinner table, swimming in Eagles Nest, and playing “teacher” to my gracious (at times) sibling students You asked me hard questions and endured listening to a thousand of mine own I love you forever My dear roommates, you make daily life an adventure in both the highs and lows Thank you for teaching me to carry my own opinions with grace, doubts with hope, and burdens with joy Though I am excited for your next adventures, I envy those who get to adventure in the daily with you My dear co-workers, you have taught me imagination on fire, where I believe and see the best of students Thank you for not only being wonderful teachers but also wonderful friends My dear students, I only wish I had more time with you Your vi authenticity, care, and brilliance remind me of what it means to live in Christ You will always be my first group of students and for that and much more I hold you dearly in my hearts My dear professors, thank you for modeling exactly what I discovered in these following pages Spanning from freshman year to graduate student, you have gracefully taught me in the midst of great dissonance the virtues of humility, open-mindedness, and empathy Whether it is research inquiry, liberal arts, or faithful living, you have been more than ally in my journey toward faithful living My dear friends, both here and beyond, your words have taught me both bravery and wisdom Thank you for being safe havens in the havoc of graduate work, reminding me that there is a story much larger than my own My dear Savior, thank you not only for this unexpected adventure but also being the most gracious guide and co-journeyer You are an ingenious, compassionate, and truthful Father, making our scribbles of life into manifestos of grace In these paths and beyond, I eagerly look forward to the adventure of knowing you more I dedicate this thesis to my grandfather, Robert Jordan For the man who thought a mid-life crisis meant getting a Ph.D., thank you for teaching me what it means to be an educator who loves learning and students Your love of God and our family is a beautiful legacy If I can be half as good a teacher as you were to your accounting and bible study students, I will have lived my calling well vii Table of Contents Abstract iii Acknowledgements v Chapter Introduction Chapter Literature Review .5 Faculty Roles in Higher Education Faculty Roles in Christian Higher Education Faith and Learning Integration .10 Faith and Learning Integration for Faculty Members 14 Space for Further Exploration 15 Chapter Methodology .16 Grounded Theory 16 Participants .17 Procedures 18 Data Analysis 18 Chapter Results .20 Educational Ally 21 Who They Are 23 Deep Understanding .26 What They Do 30 Strategic Hopes for Students 33 viii Chapter Discussion 36 The Role of the Educational Ally 36 Pedagogical Practices of Exemplary Faith-Learning Integration 39 Limitations .40 Implications for Practice 41 Implications for Future Research 43 Conclusion .44 References 45 Appendix: Interview Protocol 51 39 Pedagogical Practices of Exemplary Faith-Learning Integration As framed in Ernest Boyer’s vision for education, the telos (the end purpose) of scholarship is created and framed in order to contribute to the overall good of world (Jacobsen & Jacobsen, 2000; Mannoia, 2000) For the Christian scholar, seeking the telos of faith-learning is rooted in the learning and development of their students for greater good or, as articulated in the interviews, strategic hopes (Mannoia, 2000) Exemplary faith-learning therefore requires not only a mature understanding of faith-learning, but also mature praxes Such pedagogy creates environments for critical commitments of students, “the chief intrinsic value of liberal arts educations,” to sustain and flourish (p 85) These praxes affirm the role of intentionally placed conflict in the community of learners, creating graduates who are not entrenched in dogmatic dualism (inoculated with answers without critical thinking) or skeptical cynicism (bombarded with questions without critical tools to find answers) As affirmed by Mannoia and the above research findings, these critically committed students are empowered toward “an open attitude to a firm belief,” with freedom to critique, explore, and create (p 43) Smith (2012) advocates that “every scholar is a confessional scholar” rooted in theory-laden (and thus faith-laden) scholarship (p 30) The excellent F-L integration scholar must therefore embody an understanding of what is being “confessed” and how this perspective informs one’s daily knowing, feeling, and living The confessional model informs the pedagogical technique of modeling and transparency, testifying “both to the involvement of God in our learning, and to the transformative nature of education” (Rae, 2004, p 110) Faculty members embodied such a confessional posture through their role as “transparent, authentic model[s]” which required levels of vulnerability in their 40 teaching and thinking The excellent F-L scholar also challenges a sense of critical thinking and connectedness in both their studies and living Through scaffolding students into the intricacies of their discipline, faculty members allow the students “to relish the interwoven complexities” of the subjects themselves (p 110) As evidenced by the interviewed faculty members, collaboration is another marker of the excellent F-L scholar A pursuit of collaboration across disciplines attests to the connectedness and interdependence of all disciplines and living (Downing, 2004; Mannoia, 2000) This allows space for what Knoll (2011) defines as the duality of Christian scholarship In order to seek knowledge from more than a singular angle, the Christian scholar joins with another Christian scholar to sharpen their vision These collaborations also provide the faculty members with “external points of reference to maintain honesty and fairness in their Christian scholarship” (Phipps, 2004, p 152) Limitations Faith-learning literature has long been critiqued for its strong Reformed influences, namely its originators Arthur Holmes and George Marsden (Hughes, 2003; Jacobsen & Jacobsen, 2004) Congruent with Reformed tradition, the emphasis on the mind and redemption of culture limits other strains of theology which emphasize feeling or sanctification of self As the faculty member interviews hailed from a Reformed institution, the findings serve as an expansion of existing literature rather than an exploration of new traditions of thinking Reformed thinking is especially apparent in the faculty members’ value of open-mindedness and prompting of personal responsibility and action in students All faculty members’ strong emphasis on F-L development requires a more longitudinal study of their own F-L development through their teaching career, 41 which is unable to be captured by a single interview The study is also limited by the researcher conducting the study with her personal experiences and understandings influencing the interpretation of the interviews Implications for Practice Though considered the hallmark of Christian higher education, F-L integration is most understood in its theoretical and philosophical constructs (Smith, 2000) A Modern Language faculty member interviewed conducted his own analysis of the amount of pedagogy or student formation discussed in 10,000 F-L integration articles from 1970s and on: There’s about 300 articles out of 10,000 that say anything – a paragraph about pedagogy – that is before we have done content analysis So are they actually any good or coherent? So there’s empirical evidence that the pedagogical side of the faith and learning equation has been systemically taught for the last 40 years (Fac1) His analysis confirmed an alarming gap within the hallmark of Christian higher education, “Pedagogical process is almost entirely a locus for faith-learning integration and yet it takes about 30 seconds’ thought to figure out that is a bad thing… having Christian ideational content is not a sufficient condition for Christian education to be taken place” (Fac1) The FIFM steps within the gap of the F-L literature to offer tangible content to excellent postures and practices One of the most notable is the actual conviction embodied by the excellent F-L faculty: a transparent, authentic model and caring ally who is marked with humility, passion, and a sense of calling As educational allies, these 42 roles are not supplemental but central to their role Practitioners should not regard their own character development and posture with students as extraneous but rather an essential element of their position and influence The exemplary F-L faculty members also revealed the dynamic and developing nature of F-L understanding over years of practice Institutionally facilitated development, through tenure processes and faculty development, served a critical role in this ever-growing understanding The institutionally facilitated development proved valuable not in its formal processes but rather in its ability to create spaces for faculty collaboration and conversation around faith-learning Institutions desiring depth and development in F-L understanding should strongly consider implementing processes which facilitate intra-departmental and interdepartmental collaboration on an ongoing basis Without a question in the protocol to prompt their thoughts, the faculty members’ perspectives of and strategic hopes for students may be the most notable findings within the model Their ability to view their students as scholars currently as well as envision their formation beyond the classroom served as a healthy tension in their practice The faculty members tethered this long view of their students to their own deep understanding of their discipline and faith-learning, such as God’s command to love your neighbor and a desire to cultivate empathy in their students From this deep understanding and strategic hopes, the faculty members then developed pedagogical practices that would most facilitate this growth in a certain virtue or self-authorship area From these findings, an emphasis on best-practice should re-order the faculty members’ content and pedagogy development, leading first with their understanding of faith-learning and discipline as well hopes for students and then following with practices best facilitating such student 43 formation Excellent pedagogy should first be rooted in excellent vision of their discipline, faith-learning, and students Implications for Future Research The nature of the FIFM offers structure for further investigation of faculty members’ faith-learning understanding Exemplary faculty members from other types of theologically grounded institutions would offer perspective on the common areas as well as unique aspects of the FIFM Differentiation may occur in their deep understanding of faith-learning, their pedagogical roles and praxes, as well as their strategic hopes for students Understanding the Christian liberal arts institution as an interconnected, dynamic learning environment, future research in the FIFM for student development faculty members would offer insight on the transcending strategic hopes for students as well as differing roles of educational allies Finally, after exploration of several Christian liberal arts institutions’ practices, the development of a quantitative measure of faithlearning for faculty members would provide an assessment tool for the overall campus environment and learning community Though Scholosser and Geslo (2005) have linked therapeutic alliance to academic advising, the “educational ally” aspect of the FIFM solicits space for greater exploration Differing traits necessary for an educational ally as well as their pedagogical practices may offer deeper insight into the role of the educational alliance made with students Questions within the role of content, academic preparedness of students, and perceptions of faculty members may also be other areas of investigation within this emerging concept 44 Conclusion An Education faculty member described her F-L work in the context of a broader community – because faith and life integration isn’t in a bubble It is in the full life It can happen explicitly and implicitly – God’s mysterious Holy Spirit work has proven that more than one time in my life That he will connect dots – that I didn’t even realize I was a piece of or part of So understanding how to talk about some of those things and refine them, work at them, and then speak to them in a very targeted audience but also in the area of my discipline or outside of my discipline (Fac7) The thoughts of the 11 interviewed faculty members expanded the F-L conversation to its active, transcending, and interconnected nature The FIFM captures the movement through “the full life” of faith-learning described by the Education faculty member: A trustworthy and competent educational ally intentionally implementing their role and pedagogy in the context of their discipline toward cultivating their strategic hopes for students The reliance of personhood, understanding, and praxes challenge a more holistic view of F-L integration, one that relies on alliances, dissonance, and collaboration The FIFM also offers space to further best practices in faith-learning as well as structure to explore deep understanding and strategic hopes at other institutions Nevertheless, the findings of the FIFM provide dynamic examples of excellent faithlearning in its transformational practice The voices of the 11 faculty members embody 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The Encyclopaedia of Informal Education Retrieved from http://www.infed.org/biblio/b-praxis.htm Strauss, A., & Corbin, J (1994) Grounded theory methodology In N K Denzin & Y S Lincoln (Eds.), Handbook of qualitative research (pp 273-285) Thousand Oaks, CA: Sage Taylor, M L (2006) Generation NeXt comes to college: 2006 updates and emerging issues A collection of papers on self-study and institutional improvement, 2, 4855 Thiessen, E (2007) Refining the conversation: Some concerns about contemporary trends in thinking about worldviews, Christian scholarship and higher education Evangelical Quarterly, 79(2), 133-152 51 Appendix Interview Protocol I Introduction a Welcome/Greeting b Informed Consent Nature and purpose of the study Short biography of interviewer Interview procedure (60 minutes) Potential risks and anticipated results Confidentiality (digital recording of the interview) Freedom to withdraw from the interview or decline to answer Questions regarding the study/researcher (signed consent form) II Interview a Demographic Questions In which academic department you teach? What is your faculty rank? What educational degrees you hold? How many years of teaching experience you have? b Open-Ended Questions What constitutes excellent teaching in Christian higher education? What you aspire to as an educator? How you conceptualize the term “integration of faith and learning”? If you had to explain the term to someone who did not know? What facilitated your growth in the area of the integration of faith and learning? How you practice the integration of faith and learning in and outside of your classroom? Looking for specifics for and 5 Can you provide and describe an example of how you integrate faith with a specific subject or topic in your classroom? 52 What are your primary motivations for integrating faith and learning in and outside of your classroom? Why is it important? How does your faith inform your own scholarship and research? When you think about the various facets of the university, how is the integration of faith and learning unique within your specific discipline? a What unique challenges you face in your discipline? Is there anything you would like to add based on your understanding of the integration of faith and learning? c Closing Open request – “Any questions or comments?” Gratitude ... in exploring excellence in the topic Are exemplary faith-learning integration faculty members publishing about faith-learning? A lack of intentional, initiated conversations with those faculty... conceptualize faithlearning integration? How exemplary educators, in academic and student affairs settings, practice faith-learning integration? Chapter Literature Review Faculty Roles in Higher... Phipps, 2004) 12 As prominent scholars in faith-learning integration hail from a Reformed tradition, traditional faith-learning integration literature emphasizes an articulated Christian perspective