ENTRY POINTS

CHAPTER 4: VIEWING THE WHOLE CURRICULUM

The nature of Knowledge
Knowledge is seen to be objective and neutral, not necessarily requiring personal
commitment or a response. Any reference to values and responsibility is seen as
moralising which has nothing to do with knowledge. (p. 73)

Biblical concept of Knowledge (p.74):

Knowing by learning (Proverbs 30:3), by experience and observation, (Genesis 3:7;
41:31; Judges 16:20; Ecclesiastes 8:5; Isaiah 47:8; Hosea 5:3) and through technical skills
(Genesis 25:27; 1 Sam 16:16, 18; 1 Kings 7:14).

Knowing in the intimacy of personal relationships as of that between friends

(Deuteronomy 34:10), or in marriage (Genesis 4:1; 19:8). This has implications for the
development of a personal, active relationship involving commitment, conception and
growth (Jones 1990).

Knowing in the context of distinguishing between good and bad, as well as in practical
issues such as knowing left and right (2 Sam 19:35; Jonah 4:11), relates to the choices
which can be made. Refusing evil and choosing good, in every area of life; moral,
economic, emotional, material.

Watching over and caring for (Ps 1:6; 37:18; Proverbs 27:23) are further meanings
of the word yada. Just as God knows (loves and cares for) those who are His, love and
care for each other and the rest of creation is implied (Proverbs 12:10; James 1:27).

Knowing God bears a responsibility to live according to His word. It is inseparable from
administering justice, and from caring for the vulnerable and powerless.

Wisdom (p. 74)

The fear of the Lord is the beginning of wisdom (Prov. 9:10)

The biblical definition of wisdom is the ability to make judgements and act on the
basis of knowledge, or to discern modes of action with a view to their results
(Vines Dictionary of the New Testament, undated p1244)

Skill in songs and proverbs (p.74):

- understanding and describing Gods creation (1 Kings 4:33)

- metal working (1 Kings 7:14)
- seafaring (Ezekial 27:8)
- building (Proverbs 24:3; 1 Corinthians 3:10)
- warfare (Isaiah 10:13), government (Genesis 41:33-40; 1 Kings 3:9-12)
- Farming (Isaiah 28:23-29).
The kind of knowledge that is regarded as valid and worthwhile will influence the selection of
knowledge for inclusion in the curriculum. How the world is viewed will also influence the
interpretation and the use of that knowledge. (p. 75)

Principles (p.76):

- A biblical understanding of love which demands responses of unselfish giving, service

toothers, forgiveness, kindness, justice, righteousness and holiness.
- The inherent worth of individual human beings because of the value God places on them
seen firstly, in the creation of the image of God in humanity and secondly, in the sacrifice
made by God in Christ.
- Caring for creation by developing communities and cultures according to Gods justice
and righteousness and Restoring broken relationships and bringing peace and
reconciliation rather than death and destruction; bringing wholeness instead of
brokenness.

A biblical view of the child

Human beings are created in the image of God, distinct from the rest of creation,
and endowed with certain qualities which reflect the nature and character of God.
Each person is unique, able to choose and act according to individual character,
nature and desires. (p. 77)

Created by God

God created each person as (p. 77):

- A religious being: then the Lord formed man of dust from the ground, and breathed into
his nostrils the breath of life; and man became a living being (Genesis 2:7). God gives
life; God made human beings living beings, not by chance but by design; we breathe the
breath of God. We cannot be partly religious, as is often the view; sacred or spiritual part
of the time, secular the rest. As a religious being, there is an intrinsic desire to worship,
which is seen in the ways in which individuals and communities structure their lives.
Worship is directed either towards the one true God, another human being, or towards
creation (or part of it).
- A creature: a child is not autonomous, but dependent. He or she is also finite. The child
does not gain his or her identity by what he or she does, but from God. All are equal
before God; one is not better than another. Being a creature also means there are
absolutes which are there for the benefit of the created.
- Unique: each child is different with his or her own special characteristics, abilities and
gifts given by God (Romans 12:4-8). Dealing with each child in a way which does not
lead to conformity is necessary.

The general understanding which prevails among educators now is that whatever the ability of a
child, personal worth and value comes before what he or she can do or achieve. (p. 78)
Creating the right atmosphere (p. 79)

A good ethos will include:

- A good relaxed relationship with the teacher.

- All teachers involved with the pupil need to know and understand the problem and be
supportive.
- Classroom life should be designed to limit frustration and sense of failure.
- Systems of marking and praise should not lead to comparisons.
- There should be no exposure to despising attitudes or humiliating situations.
- A close relationship with the parents should be at the heart of the help given. Parents have
a special understanding of the child and consistency of approach is important.
- Where appropriate the place of prayer should be considered.
- Subtle inferences that a hierarchy exists where academic gifts are more highly prosed or
more useful to God should be minimized.
- All should be made aware and accept the idea of a persons unique function in the
community.
- A variety of personal gifts should be developed which help build self-esteem.
- Strategies for ensuring that each child receives the support to which they are entitled.

A question of methods

What and Why?

We want our teaching to be Christian we must work to tighten the cords binding our methods
(the how) to our aims (the why, as, for example, articulated in a mission statement). (p. 80)

When and Where?

Our teaching methods are chosen within a given context, and all teachers, very often
unconsciously, give consideration to that context when choosing techniques. The context
includes (p. 81):

- the time and equipment available

- Classroom conditions (size of class, time of day, weather etc.)
- the individual learning styles of pupils
- the teachers personality, skills and relationship with the class
- the schools values and expectations
- the values of pupils families and community
- The values of the wider society within which the school is situated.

As Christian teachers we understand ourselves to be called by and answerable to God. One

implication of this is that while we will seek to be sensitive to all of these contextual factors, we
will not let them have the final
word. (p. 81)

Whom?

Childrens education includes being socialized into certain patterns of learning. A student from
Korea, having grown used to an education system in his home country where authority is
emphasized and questioning and discussion are not encouraged, would struggle to adapt to a
class where it is not a mark of disrespect to offer ones own ideas. All of us learn how to learn
from our community. (p. 81)

Viewing students (and teachers) as made in Gods image we will seek to pattern our teaching in
ways which are appropriate to those who are (p. 82):
- spiritual
- rational
- creative
- emotional
- responsible and accountable
- embodied
- moral
- created in and for relationship

We will be aiming to foster (and therefore to model in our teaching) qualities such as (p. 81):

- compassion
- forgiveness
- truthfulness
- faithfulness
- love
- readiness to serve
- Patience

The teachers role

The changing nature of the role of the teacher (p. 83):

Liberal education: concerned with handing on knowledge in an objective way. The

teacher is seen as the knowledgeable one.
Humanist education: the individuals need rather than community and relationships is the
focus. The teacher is seen as a facilitator whereby the individual achieves personal goals.
Technological education: efficiency and production are the goals of this view. Training
towards the task is the main concern.
Radical education: this seeks to empower individuals and communities towards freedom
and liberation.
The majority of Christian teachers see teaching not simply as a profession, but as a calling from
God. In recognizing that the gift of teaching comes from God they are accountable to God for
the work they do. (p. 83)

Teachers communicate something of who they are. The values which shape a teachers identity
play a significant role, whether acknowledged or not, in students educational experience. (p.
85)

Assessment

It is clear that some kind of assessment and evaluation in education is necessary. It is necessary
if students are to gain a realistic picture of their own strengths and weaknesses, progress and
potential. It is necessary if students are to make informed choices with regard to future study or
work. (p. 86)

The following are examples of the questions which may be raised by such reflection (p. 86):
Do our methods of assessment acknowledge that God has given different gifts in different
measure to different individuals? Or do they exalt intellectual ability over other abilities
and compare students on the basis of their ability in a narrow area?
Do our methods of assessment encourage students to adjust and improve their learning,
or do they discourage by repeated messages of failure?
Do our methods of assessment encourage students to learn for worthwhile goals, or do
they promote a tendency for students to learn for the sake of grades, without regard for
the meaning of what they learn?

PERSONAL REFLECTION:
A school can only be as good as its curriculum, and in a Christian setting, it must be wholistic.
So I as a teacher who knew the truth and share it to my students would be pointless if there is a
problem on the vision and mission of the school, or that they are still confused of what a
Christian curriculum must contain. But personally, I will just live up to my principles and
whatever Gods truth speak to me.