International Journal of Christianity & Education

History began as the first of the Arts, using personal investigation to judge human affairs. Philosophy defined the nature of the cosmos using logic to show that it was complete, and therefore incapable of change. After a millennium Aristotle's doctrine of the eternity of the universe was refuted. The saga of creation in Genesis gave the world a history, open to testing by experiment. The gospel of Paul expected that the old would pass awaj in the end. History would not now repeat itself, so rhetorical lessons were displaced by verbatim citation to document developments.

This paper offers a response to the new Australian English Curriculum, by focusing on the idea of literature in transition from the current syllabi into the new, particularly regarding the concerns of faith-based schooling. The recent history of English curriculum models is surveyed, along with a theoretical description of curriculum perspectives and their ontologies. The reassertion of canonical thinking in the new Australian English Curriculum is ontrasted with the ‘emancipatory critical literacy ‘foci of existing Australian curricula. Complaints about the emancipatory approaches in existing syllabi are summarized before considering how the shift to the canonical might be received by faith-based education. It is argued that canonical approaches are likely to be seen as more congruent with faith-based education. This is tempered for the sub-sector of Christian schooling, however, by discreet theological claims that emancipatory approaches need retaining, yet only as an ameliorant to the excesses of the canonical. In this way a particular critique of the Essentials English Course is offered.

The main focus of the article is to describe the educational purpose of Finnish Christian schools within their operating culture. The empirical data was derived from the curricula of the schools, questionnaires and interviews. The curricula were examined for the background of the schools’ operations. The theoretical and conceptual framework of the study was built on the philosophy of Martin Buber. The research findings are integrated with the theoretical framework. The study does not emphasise the Christian values but considers them as presuppositions. The context of the questionnaires was a Christian worldview. The method of the research study was mainly content analysis interpreted according to the hermeneutical tradition emphasising interpretation. and understanding.

It was concluded that educational relationship was regarded as fundamental reflecting the absolute value of each student. Communication skills were viewed as essential in building relationships including taking account of emotions. Pupils learned to understand one another's experiences by discussions and listening to the others. Individual attention and time were the keys to promoting wellbeing and personal encounter. Shared everyday life at schools was emphasised by teachers. The active role of parents was also an essential part of the school culture.

Theological education has much to learn from recent research and thinking in educational philosophy. Like higher education generally, theological education has had an overemphasis on objective knowledge usually communicated through the preferred method of the lecture. Research into adult education, however, reveals the importance of a holistic approach to educating adults, the use of different teaching and learning styles, development of a community of learning and the personal authenticity of the educator. Various educators such as Mezirow, Vella and Palmer offer significant insights that can assist in the development of a teaching approach for theology.

For adults, teaching and learning is an integral part of the Christian life. This may occur in a wide variety of settings ranging from the church service (where the tool of choice tends to be the sermon), small bible study groups, short courses run by churches and organisation, and of course formal theological education. As a theological educator, I became concerned a number of years ago about the teaching methods being used in theological education and have recently completed a research project exploring how to teach and learn more effectively. One aspect of that research was to determine what insights could be drawn from educational philosophy that would impact how to teach theology. This article will draw together these insights and their implications for theological education.