By Dr. P.M. Murre
In his book 'The craft of Christian teaching', John van Dyk distinguishes several ways in which the concept of Christian teaching is interpreted (2000, p. 19f). One such way is that there is much emphasis on doing service projects in the school environment.
The book I discuss here, Bring it to life, is about this 'service-learning'. The subtitle reads: 'Christian Education and the Transformative Power of Service-Learning'. I will first give an impression of the contents of this book and then mention some things that came to mind.
The table of contents lists an introduction followed by seven chapters, on defining Service-Learning (SL), framing SL, guiding SL, designing SL, supporting SL, assessing SL and SL resources, respectively.
The book is set within the US context and aims to be ‘a roadmap for Christian educators to harness the power of service-learning for transformation' (p. 11). We find several comprehensive lists in the book for those who want to get started, and after each chapter there are questions to ponder and suggestions on what you could do.
According to the authors, SL brings the school curriculum to life through actual connection with the environment (hence the title of the book). Learning as it takes shape in classes at school can be made much more meaningful by engaging with other institutions, companies, individuals and the like in the school environment. It is about more than just doing something here and there outside the school door with no link to the curriculum, about more than just 'active learning', more than a one-off event. It is about a genuine partnership and a mutual win-win situation, where pupils establish real relationships with those outside the school and where pupils' learning is enhanced, as well as their motivation and ability to serve others. So, introducing and doing SL is quite demanding.
SL has existed as a concept since 1964 and is also used within some secular schools in the US. It has been the subject of research. It shows that both pupils' academic achievement and civic engagement increase, their beliefs and values develop, and their leadership, spiritual and personal development are stimulated (p. 28v).
In their work with schools, the authors use four core concepts to bring a distinctive Christian perspective, namely Christ-likeness, Responsive Service, Worldview Development and God's eternal purpose. We should emulate Jesus' example and thus grow in Christ-likeness.
The implicit assumption throughout the book is that pupils have a saving faith. The following quote indicates this and, at the same time, it is one of the few times it can be read that possibly not all students really believe: 'From these Scriptures, we infer that service-learning offers students a powerful opportunity to respond to the saving work God has done in their lives, and by doing so deepen their relationship with Him. Even for those students who have not yet come to faith, they can be guided toward a deeper appreciation of salvation and its outworking in the life of a believer through responsive service’ (p. 39). The emphasis is on what the Bible calls sanctification and doing good works as the fruit of faith (as stated, for example, in the letter of James).
In moving towards integrating the existing curriculum with SL outside the school, the authors suggest talking about standards and learning objectives and linking them to the school's Christian mission and the legal requirements. They provide a comprehensive example, with a number of indicators for each standard.
This is important at the beginning (what should you start working towards?), in choosing what kind of SL is appropriate when and how it can be shaped (what and how?), and in determining to what extent SL has actually contributed to pupils' development in the different areas (assessment).
Tables in several formats, and step-by-step plans in various chapters can help a school (teachers, managers, partners outside the school) not to forget important things and make SL a success. Short case descriptions are regularly used to give the reader a sense of what SL can look like in concrete terms.
After this impression of the contents of this book I would like to make a few comments.
1. SL requires a hefty investment over a long period of time. That might put someone off. However, the book does encourage you to do something with the outside world for once. Especially if that has hardly happened so far. In this book's definition, such a project is not SL.
But it can certainly be useful, for instance to make parts of the school curriculum more meaningful for pupils. Learning becomes less merely cognitive and more formative. Such a SL project brings to life the second table of the Law of the Ten Commandments, and the part of the school mission about preparing students for their place as Christian citizens in society.
2. As already signalled by John van Dyk, there are more ways in which Christian teaching can be conceptualised. I am inclined to endorse that, more than I feel like selecting one approach, however impressive, in this case SL. SL, for instance, is not that scalable; the book sets a high standard, but then the chances of not achieving it are also high.
Ordinary teachers in ordinary schools with ordinary leaders should also be able to design and teach ordinary lessons (more) clearly from a Christian perspective. For such alternatives, see for instance the lessons in primary & secondary education and in colleges/universities in Venster op de hemel (Mackay, 2014), the approach of Whatiflearning and a concept like the design diamond (e.g. Murre, 2021).
3. Apprentices are seen as children of God. One positive reviewer on Amazon spoke of an approach 'where disciples become God's partners in His work of redemption'. The aspect of following and serving is given much emphasis: 'Just as we know that we love because He first loved us (1 John 4:19), serving is a response to who Jesus is and what He has already done for us through His life, death and resurrection. So it is our joy to be counted among our Lord's friends - the opposite of slavish dutifulness - if we are obedient to His call to serve: 'You are my friends if you do what I command you' (John 15:14)." (p. 37).
While brokenness is mentioned, the insidious effects of sin remain implicit. Because SL structurally deploys reflective moments and colloborative work, it is possible to pay attention to this. I think it is possible to use SL without automatically incorporating specific theological assumptions. The fact that SL originates from the secular world indicates that SL can be used within different worldviews. (For more on this issue, see, for example, Murre, 2021, p. 24f, and De Muynck and Kunz, 2021.)
4. It is impressive to see how much work has been done by the authors and many others. I very much appreciate that research has been done on SL and that something is not 'just asserted' about a pedagogical concept by people who are captivated by it.
That said, the chapter on assessment leaves me with the feeling that it can be a bit much that needs to be mapped at all sorts of levels. Indicators can also become a straitjacket, be rather overwhelming as a whole, and systems usually have an intrinsic tendency to keep growing, become more fine-grained and perhaps even totalitarian.
A fascinating book, which can help to think (again) about education and how it can be Christian.
- De Muynck, B., & Kunz, B. (2021). Gidsen. Een christelijke schoolpedagogiek. Boekencentrum
- Mackay, E. (Red.). (2014). Een venster op de hemel. De Banier.
- Murre, P.M. (2021). Less is More. Teaching subject lessons from a Christian perspective. Driestar educatief.
- Swaner, L.E., & Erdvig, R.C.S. (2018). Bring it to life. ACSI.
- Van Dyk, J. (2000). The craft of Christian teaching. Dordt Press.