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Date Reviewed: December 13, 2018
In Mentoring: Biblical, Theological, and Practical Perspectives, Thompson and Murchison provide a thoughtful collection of essays on Christian mentorship. As a whole, this collection contributes to the growing body of scholarly work on mentoring by offering “windows on mentoring that are biblically grounded, theologically informed, communally diverse, and generationally attentive” (3). The book is divided into four parts, with each of the fourteen chapters highlighting the twenty-one contributors’ unique analyses and insights on mentoring and being mentored.
Part 1 surveys biblical perspectives on mentoring. As such, it begins with Brueggemann’s consideration of mentoring practices present throughout the Old Testament and concludes with a posthumous essay by Bartlett on those passages in the New Testament that help to shed light on contemporary understandings of the term “mentor.”
Part 2 examines the nature and task of mentoring from a variety of theological perspectives and methods. Drawing on the fields of pastoral ministry (Currie), homiletics (Long), ethics (Miles), and feminism (Rigby), the authors provide a range of mentoring models and resources that underscore the importance of positive mentoring relationships and practices in the formation of strong Christian leaders. On this Rebekah Miles writes, “Christian mentoring should include discussion of the ways that our professional goals contribute to the larger goals of Christian life” (83).
Part 3, “Diverse National and International Communities of Mentoring,” explores Christian mentoring practices as shaped by particular contexts, including race, gender, and ethnicity. Those who wish to think critically about dominant systems of oppression, such as racism, xenophobia, and sexism, and to foster concrete practices for inclusive mentoring within biblical-theological frameworks will find a wealth of resources in the essays by Pollard, Cannon, De La Rosa, and Kwok. Of particular note is Canon’s proposal that womanist mentoring is a vocational call, “to do the work your soul must have” (123). This section also includes an historical essay by Johnson on mentoring in the Roman Catholic tradition.
Finally, Part 4 contains three coauthored chapters that discuss mentoring as a mutually supportive practice that occurs across generations. Ottati and Hinson-Hasty’s essay, “Mentoring toward a Humane Disposition, Attitude, and Imagination,” describes mentoring relationships between the teachers and student, while Nishioka and Lowry and Wardlaw and Murray’s essays consider youth and cross-generational mentoring, respectively
The book closes with an afterword by Marty that skillfully and poetically weaves together the insights and value of this collection of essays. He writes, “It is impossible to speak properly about mentoring in entirely impersonal and theoretical terms. Mentoring is and is about a profound personal dimension of scholarly and pastoral work” (223).
Those working in theological schools or departments and in Christian ministry will find this collection of essays to be a valuable resource on the virtue and art of mentoring. The strength of this volume lies not only in its biblical and theological reflections on mentoring, but also in the range of everyday lived experiences and perspectives from which the authors write.
Date Reviewed: September 13, 2017
If a title reflects a book’s content, then this work is a particularly good case in point. The authors consistently refer to various real-life examples from the sphere of education in order to highlight the importance of attitudes and dispositions. While thus staying true to the book’s title, the authors additionally share pieces of wisdom from the field informed by years of experience.
Education is a service industry. Educators and trainees are called to serve and not to be served. While this may seem like commonsense, the authors remind readers that commonsense is not all that common and the problem of entitlement is not as uncommon as one would like it to be (26). In this light, the authors make the case for the assessment of dispositions along with accompanying narratives that will address the issue in a professional and timely manner (38). While offering critical feedback, however, coordinators and instructors are simultaneously encouraged to keep in mind the need for reassurance, support, and empathy for students who are teacher candidates.
The book is filled with humor, allowing readers to let their guards down a little and see the need for inculcating professionalism in work settings. The authors narrate accounts of students in training who cite seemingly legitimate reasons for absences only to be caught – thanks to social media – going on cruises. The authors offer other cases, such as those who try to outmaneuver school buses pulling out of parking lots just to get ahead. Then, believe it or not, are those who speak inappropriately to students, including saying, “You don’t like my jacket? Well, your momma liked it last night” (42).
Working with future educators, the authors argue rightly, necessitates being proactive. While entitlement and lack of professionalism are matters of utmost concern when working with teacher candidates who are adults, these very adults also have particular lives that bring up questions of shelter, work-school balance, adequate food, parenting and other familial responsibilities. “Can you be proactive? Yes! Should you be proactive? Yes! Does it take time? Yes! Does it take work? Yes! Is it worth it? Absolutely!” (47). Through such series of questions and responses, the book presents a wealth of material in a readily accessible manner to teacher educators.
Educators are warned that perfectionism may come at the cost of unsustainable superficiality. Reminding educators that “we are they,” the authors note that “what we create together will ultimately serve our students, schools, and communities” (55). The emphasis on creating together means that authentic, professional, and healthy relationships and partnerships are acknowledged as being at the heart of a successful field education experience (55). Such relationships and partnerships need constant tending and care, much like a garden (54-55).
As readers make their way through the book, a realization soon emerges. Transcending the this-is-my-obligation attitude in order to come to a place where “we make promises and keep them” (59) is key. Commitment, talent, and care for the educational setting are tested by problems, dispositions, and attitudes (77). Anyone interested in navigating these realities would benefit from engaging this work.
Date Reviewed: March 29, 2017
Acutely aware of the North American religious landscape, the editors introduce the volume by noting two ironies – a vast majority of young people subscribe to a superficial understanding of self, God, and the world, and those who are more complexly informed are often mistakenly considered by youth ministries to be “already won” (8). With this awareness, the editors bring together a diverse set of essays that intentionally make an effort to overcome this irony. By making critical references to High School Theology Programs, the different authors weigh in on the matter by treating high school students as full persons who desire and invite serious mentorship, challenge conventionally held notions, and are ready to hit the spiritual formation ball out of the park.
Several authors highlight how young people are often liturgically formed by dominant social conventions that impact their behavior and their ability to articulate the meaning of self and world. If young people are thus culturally tutored, how can those in youth ministry enable a different way of theologically framing lived experiences? How can they creatively disrupt unhelpful naming systems, for example, that young people are enculturated into in such a way that naming the issue could become a means to rethink and rename ways of being in the world? What would this take and what would it cost?
Each author presents arguments and perspectival interventions that are based on hard evidence and long-term work with high school students. Work with youth, in the end, affects youth and those who work with them. The book argues that such giving and receiving offers grounds for holy friendship and mutual companionship that can and will positively change self and world. Faculty members in theological schools are encouraged to actively seek out for themselves and others opportunities to teach age groups that they may not otherwise readily engage. No age is “too young.” While the difficulty of the task is not underestimated, the rewards, the authors argue, are many. Church workers are called to focus not so much on saving churches but rather on “saving lives” (275). Both may eventually be saved in the process.
The subtitle “If We Let It” captures the philosophical framework of this book. Readers interested in learning how youth ministry can change theological education – if we let it – will learn a great deal from this work that serves as a well-researched handbook, an indictment of theological malnourishment, and a mirror that poses hard and important questions to those interested in more than a cosmetic makeover of theological education today.
Date Reviewed: April 8, 2015
North American faculty often teach and work in milieus in which the value of a liberal arts education is continuously in question. Economic realities of the last decade have prompted administrators, faculty, and practitioners to think more deeply about the sustainability of liberal arts institutions in general. And, in some contexts, the transition to increasingly corporate models for higher education leadership means that terms such as customer service, brand, and product are gaining utility in order to emphasize the value of a liberal arts degree in a competitive market. Charity Johansson and Peter Felten recognize these trends and contend that a liberal arts education should provide spaces for college students to learn how to embrace change and encounter the unknown: faculty should be emphasizing a transformative learning process rather than a informative one that offers facts but does not push students to develop abilities to deal with complex variables after graduation. Johansson and Felten argue that a university can provide an environment conducive to transformative learning by clarifying its purpose and by developing a student’s capacity and opportunity for positive change (1). Johansson and Felten’s research is grounded in the recent literature on transformative learning in the field of adult education; Transforming Students applies these concepts and theories to young adults with the intention of emphasizing the practices and theories in which transformation can readily emerge in higher education (4).
According to the authors, the content of transformative learning begins with disruption and is followed by reflective analysis, verifying and acting on one’s new understanding of the world, and integrating what one has learned and practiced into everyday life (3). A sharp contrast is drawn between informative and transformative teaching and the various pedagogical practices that characterize them. Administrators, staff, and faculty have a responsibility to not only provide a safe, welcoming space for transformative learning to occur (which includes disruption and dissonance), but they also ought to respond holistically, meaningfully, and with integrity to the spontaneous actions of students who are “find[ing] their way along their journey” (89-90). The interplay of the individual and community in this transformative learning process will effect change because “the ultimate outcome of this type of learning is action in community” (82). If taken seriously by the educator and the institution, transformative learning has the potential to change both the institutional context and the broader community.
Johansson and Felten do not speak explicitly about religious studies or theological education, but an adept reader can easily apply their theory of transformative learning to any classroom context. With its emphasis on mentoring and creating safe spaces for openness, disruption, and critical reflection, this text prompts readers to reflect deeply about their role as educators, practitioners, or co-curricular programming staff. The cited research is qualitative rather than quantitative; much of the evidence used to support Johansson and Felten’s argument is anecdotal in nature from the context of Elon University. This may be seen as a lacuna in the evidence to some readers, but overall the anecdotal evidence provides a clear, precise thesis that is rooted in students’ experiences of transformation during their time in college.
Though other texts may need to be referenced for an in-depth, quantitative approach to higher education research, Transforming Students is especially helpful for those who want to read a short, accessible text that theoretically grounds pedagogical styles and higher education practices as transformational to “prepare students for a life of continuous change and development” (2). This book is not a list of best practices across the landscape of liberal arts institutions – though some best practices from Elon University are used as examples – but rather it serves as a convincing argument for transformative learning as a crucial paradigm for pedagogy, practice, and the holistic institutional mission of liberal arts colleges and universities. According to Johansson and Felten, transformative learning does not have to hang in the balance: there are indeed practices and methods that provide intentional spaces and opportunities for facilitated reflection and increased transformation. This concise text encourages educators, provides simple entry points into pedagogical theories, distills current student development research into poignant sound bites, and offers conceptual measures for engaging the transformative learning process with one’s own students, both inside and outside the classroom.
Date Reviewed: March 5, 2015
David Watson wades deeply into the various discourses on the state of higher education institutions (HEIs) in the UK (he also examines HEIs in the US and elsewhere), their problems and their prospects, to examine what HEIs say that they do for and to their most important members, award-seeking students. This self-critical look at what he calls “my trade” is for Watson a matter of the “question of conscience” or higher education’s role in shaping students’ moral and civic character.
This relatively short book consists of eight dense chapters on Watson’s evaluation of the strengths and weaknesses of the best research literature on what higher education seeks to do through at least five lenses: the “evolutionary” stages of modern university history; the sense participants and observers try to make of them in terms of institutional narratives; the types of “capital” generated by their activities; the chosen pedagogical approaches; and a declared set of “purposes” or intended personal transformations.
Titled, “What Does Higher Education Do? A Historical and Philosophical Overview,” the first chapter uses geography as a metaphor to demonstrate that the claims made by the modern universities (post-thirteenth-century) for their existence are previously laid geographical layers, some closer to the surface than others (1). Watson explores one of the earliest layers of university purposes: “that of maintaining, enhancing, and subjecting to supportive criticism the goal of ethical – especially doctrinal instruction” in Chapter 2 where the book gets its title (22). This chapter is arguably the one most relevant for teaching theology and religion. He traces how the university went from being a place for teaching doctrinal allegiances to being a secular place for personal and collective virtue. With the exception of some seminaries, HEIs today have largely eschewed doctrinal allegiances for a more inclusive ethos that embraces those from many faiths or no faiths at all. This does not mean that universities have become completely secular; to the contrary, the former university Chaplain has now become the Student Life Officer (26-27).
Watson argues that “wariness about moral education” was replaced with a concern that there had been a decline in ethical behavior in business, professional, and political life (32). Therefore, HEIs evolved to teaching for “character.” The remaining chapters explore the other claims made by HEIs for what they do, including preparing students for vocation (43), rounded or “soft” citizenship (58), capability, and lifelong learning (65). The final chapter, “Higher Education and Personal Responsibility,” is Watson’s theory for what higher education should do: prepare students to exercise personal judgment in difficult circumstances, or “cultivate humanity” (100, 108). If taking this book to heart, it would bode well for those faculty members in theological and religious studies in the liberal arts to look critically at what our institutions exist to do and how we participate in that mission.