ACSI Vol 17.3 : Page 9

Christian educators must create pedagogy that encour-ages hospitable, transformative opportunities for student flourishing. Finally, as mentioned earlier, the process of narrative-building could become a foundational approach that cements Christian pedagogy together. The potential and possibilities streaming from narrative-building make it an ideal approach to educational pedagogy. The critical question becomes, “What shape might narrative-and metanarrative-building take when engaged in all spheres of education?” One possible building block for Christian pedagogy would be a restructured definition of learning . Currently, we believe there is too little critique of the learning systems we have created, systems based upon the logic of a consumer/consuming culture that fuels our desires for learning. This logic lives in the mantra “The more I know, the more I can earn. The more I earn, the more I can consume. The more I consume, the more powerful I appear to be. The more power I wield (real or perceived), the more influence I have.” For the most part, as Pope Francis has noted, those caught within this hegemonic cycle are willfully blind to the requirements of justice and charity (in a thick and meaningful sense). We believe Christian pedagogy must focus on the acts of Christ, in context, as a starting point. Not words or ideas, but acts. These acts must be extrapolated into a contemporary context. Jesus gravitated towards lep-ers, prostitutes, fishermen, and generally marginalized citizens. As a culture, we have perhaps forgotten that we find redemption and kinship in our kindnesses and hospitality to those most vulnerable among us. If our pedagogy is one that stresses what we call “Sit down and shut up, so I can tell you about the love of God,” we fail to really understand the love of God. Of course, such redemptive action does not require Christian affiliation. It requires actions and teaching. For instance, our Christian faith stressed the requirement of service in the practice of faith. Not lip service, people service. Christian pedagogy must include the theory and practice of service as a requirement of learning and faith. In this sense, pedagogy should always be about doing, not just knowing, Christ’s work. References Augustine. (1997). On Christian teaching . Translated by R. P. H. Green. New York: Oxford University Press, Book 1, 9. Bruner, J. (1996). The culture of education . Cambridge, MA: Harvard University Press. Cairney, T., Cowling, B., & Jensen, M. (2011). New perspec-tives on Anglican education: Reconsidering purpose and plotting new directions . Sydney: AEC. Herman, H. (1998). Jesus the teacher . Grand Rapids, MI: Kregel Publications. Simon, C. J. (1997). The disciplined heart . Grand Rapids, MI: Eerdmans. Smith, J. K. A. (2009). Desiring the kingdom—worship, world-view and cultural formation . Grand Rapids, MI: Baker. Doris Kieser is an assistant professor in St. Joseph’s College of the University of Alberta, in Edmonton, Canada, and an adjunct assistant professor with the John Dossetor Health Ethics Centre at the University of Alberta. She is currently president of the Canadian Theological Society. Jim Parsons has been a professor in the Department of Secondary Education at the University of Alberta for 38 years. He is currently teaching in the areas of research design, religious and moral education, and social studies education. He is currently the president of the Northwest Association of Teacher Education and co-author of the Northwest Journal of Teacher Education . Christian pedagogy must include the theory and practice of service as a requirement of learning and faith. Characteristics of Christian Pedagogy . cse Volume 17 Number 3 . 2013/2014 9

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