Claude Levi-Strauss

1.  The Big Questions: Have our colleges and universities lost sight of their purpose? (Jerry Pattengale, Books & Culture, November/December 2009) critiques Education’s End: Why Our Colleges and Universities Have Given Up on the Meaning of Life (Anthony Kronman, Yale University Press, 2008) and recommends The American University in a Postsecular Age (Co-edited by Douglas & Rhonda Jacobsen, Oxford University Press, 2008).

2. Can a biologist trust an evangelical Christian? – InterVarsity Graduate & Faculty Ministry at Indiana University will be hosting this event next Thursday, Nov. 12.

This panel discussion features three evangelical scholars on the topic of Christianity, science and evolution. Our primary audience for this event will be scholars who are skeptical or even hostile about the idea of integrating religion and science. We have chosen the topic as part of the Indiana University “themester” on “Evolution, Diversity, and Change.” Our goals, at this point, are to provide a model of what it might look like to integrate belief in God with scientific inquiry; to put names and faces behind what can often be the demonized other (evangelical Christians); to foster a discussion about the integration of religion and science; to work at eroding the destructive binary that is assumed to exist between science and religion; and to work at building trust between the scientific community and evangelical Christianity.

For more information, check out their website, www.iugfm.blogspot.com.

3. Claude Lévi-Strauss Dies at 100 – One of the most important intellectual figures of the 20th Century died last Friday. From the NY Times’ obituary:

A powerful thinker, Mr. Lévi-Strauss was an avatar of “structuralism,” a school of thought in which universal “structures” were believed to underlie all human activity, giving shape to seemingly disparate cultures and creations. His work was a profound influence even on his critics, of whom there were many. There has been no comparable successor to him in France. And his writing — a mixture of the pedantic and the poetic, full of daring juxtapositions, intricate argument and elaborate metaphors — resembles little that had come before in anthropology.

Other reflections on his life and work: WSJ’s obituary and an elegy, NPR’s story about his 100th birthday, Eric Banks’ post at the Chronicle of Higher Ed about Lévi-Strauss’ importance.

Photo: Claude Levi-Strauss in 1992, from sagabardon via Flickr

4.  In a NY Times Op-Ed entitled Teach Your Teachers Well, Susan Engel (a senior lecturer in psychology and the director of the teaching program at Williams College) builds upon Secretary of Education Arne Duncan’s Urging for ‘Revolutionary Change’ in Nation’s Teacher-Training Programs.  How about this angle on the problem?

Our best universities have, paradoxically, typically looked down their noses at education, as if it were intellectually inferior. The result is that the strongest students are often in colleges that have no interest in education, while the most inspiring professors aren’t working with students who want to teach. This means that comparatively weaker students in less intellectually rigorous programs are the ones preparing to become teachers.

So the first step is to get the best colleges to throw themselves into the fray. If education was a good enough topic for Plato, John Dewey and William James, it should be good enough for 21st-century college professors. — Susan Engel, Teach Your Teachers Well, NY Times, 11/02/2009

5. Online Education, Growing Fast, Eyes the Truly ‘Big Time’ (Marc Perry, Chronicle of Higher Education, October 30, 2009) as The $50K Club: 58 Private Colleges Pass a Pricing Milestone (Reported by Scott Carlson, Kathryn Masterson, and Jeffrey Brainard, and written by Mr. Carlson. Chronicle of Higher Education. November 1, 2009).  Looking for some thoughts on how liberal arts colleges and their ideals will survive the current economic crisis?

Traditional reasoning about the enrichment of the “student as future citizen” can only go so far when parents who pay the tuition or students taking the courses can’t see a bottom line in the form of a lucrative job after graduation. — Katharine S. Brooks, Close the Gap Between the Liberal Arts and Career Services, Chronicle of Higher Education, November 1, 2009

In Close the Gap Between the Liberal Arts and Career Services, Katharine S. Brooks, director of liberal-arts career services, University of Texas at Austin, offers some good ideas regarding career services.  For parents, students, and educators she has a new book,  You Majored in What? Mapping Your Path From Chaos to Career (Viking, 2009), which might be worth exploring.  If you’ve read it, let us know what you think.

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George Marsden responds with a hearty yes.  Why?  Because he believes (or should I say thinks, understands, or perceives):

Scholars do not operate in a vacuum, but rather within the frameworks of their communities, traditions, commitments, and beliefs.  Their scholarship, even when specialized, develops within a larger picture of reality.  So we must ask:  What is in that larger picture?  Is there a place for God?  If so does God’s presence make any difference to the rest of the picture? … (p.83).

Marsden warns the Christian scholar not “to reduce our subjects to just their theological dimensions.  (By theology here I do not mean primarily the discipline of theology, but rather any serious thought about God and God’s revelation according to a particular religious tradition)” (p.83).  According to Marsden, when Christians take “theological principles” as “just one point of reference,”

[they] can do the bulk of their academic work according to the standards and perspectives of their discipline, just as long as they are willing to keep in the mind the context of theological concerns and be open to reflecting on their implications for larger questions (p.83).

Any thoughts/reactions?

Marsden devotes the rest of the chapter to developing how “some of the most common Christian points of doctrine” speak into the assumptions and conclusions of academic disciplines:

1. Creation
2. The Incarnation
3. The Holy Spirit and the Spiritual Dimensions of Reality
4. The Human Condition

Any thoughts on how these doctrines speak into the academic world?  Any other Christian doctrines which you would desire to highlight?

Stay tuned for more on how Marsden fleshes out the application of these doctrines. …

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Souls in Transition: The Religious & Spiritual Lives of Emerging Adults

I’ve just begun reading Christian Smith’s new book (with Patricia Snell), Souls in Transition: The Religious & Spiritual Lives of Emerging Adults, and it’s already proving to be a useful resource. This is the follow-up to Smith’s last book (with Melina Denton), Soul Searching, which examined the religious lives of teenagers (ages 13 to 17). Technically, the term “emerging adults” applies to ages 18 to 29, but Souls in Transition only looks at ages 18 to 23. The rest of the “emerging adults” spectrum will be the focus of a planned third book. For an overview of Smith’s findings, check out this recent Christianity Today interview with Smith.

To set the stage for discussing religion and spirituality, Chapter 2 examines “The Cultural Worlds of Emerging Adults” – sex, relationships, morality, and so on. There’s lots of interesting stuff in this chapter – for example, Smith makes the case that emerging adults seem to be living out simplified versions of the philosophies of Jacques Derrida, Stanley Fish, Richard Rorty, and G. E. Moore – but today I’m going to highlight emerging adults’ views of education. As you might imagine, with so many either in college or aspiring to college, education forms an important part of their world view, but their view of education leans strongly to the pragmatic, instrumental value.

Many, though not all, emerging adults believe in the importance of finishing high school and getting a college education. Large numbers want to go to university, do well in school, get a degree, and put it to use. But for most, the motivating reasons behind their valuing higher education seem to have almost entirely to do with the instrumental advantages it produces — as well as the fun one can have while in college. What matters is getting the credits, earning the diploma, and becoming certified as a college-educated persona so that one can get a better job, earn more money, and become a good salary earner and supporter of a (materially) comfortable and secure life. Not very many emerging adults talk about the intrinsic value of an education, of the personal broadening and deepening of one’s understanding and appreciation of life and the world that expansive learning affords. Few talk about the value of a broad education for shaping people into informed and responsible citizens in civic life, for producing leaders and members who can work together toward the common good of all in society…For most, higher education is good instead because — besides the fun one can have while in college — it promises to help secure for individuals more rewarding jobs, higher income, and so greater personal prospects of materials and psychological well-being and security. (Smith, 54)

This attitude is not necessarily new (“Plastics,” anyone?), but elsewhere in this chapter Smith writes of emerging adults’ cultural relativism, desire for material comfort, lack of political or community engagement, and low expectations for changing the world. ESN’s mission is to see Christian scholars become redeeming influences, and InterVarsity’s Vision seeks “world changers developed,” so we are fighting against the current of the culture, according to Smith’s analysis. Since ESN encourages Christian students to pursue academic vocations, this attitude toward higher education can be a challenge to work against; important fields like the humanities can be, well, materially challenging.

Do you agree with Smith? Do emerging adults, ages 18-23, see higher education as primarily a path to middle class security? Have you seen exceptions to this? And, maybe most importantly, do Christian students mirror the culture, or are they a “counterculture for the common good”?

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"The Screwtape Letters" Cover

1. Monsters and the Moral Imagination (Stephen T. Asma, Chronicle of Higher Education, October 25, 2009).  With Halloween right around the corner, do you affirm the value of believing in monsters?  If so, how would you share such a perspective with colleagues?  What do you think of Stephen T. Asma’s assessment of the usefulness of affirming the concept of monsters?

Believers in human progress, from the Enlightenment to the present, think that monsters are disappearing. Rationality will pour its light into the dark corners and reveal the monsters to be merely chimeric. A familiar upshot of the liberal interpretation of monsters is to suggest that when we properly embrace difference, the monsters will vanish. According to this view, the monster concept is no longer useful in the modern world. If it hangs on, it does so like an appendix—useful once but hazardous now.

I disagree. The monster concept is still extremely useful, and it’s a permanent player in the moral imagination because human vulnerability is permanent. The monster is a beneficial foe, helping us to virtually represent the obstacles that real life will surely send our way. As long as there are real enemies in the world, there will be useful dramatic versions of them in our heads. — Stephen T. Asma, professor of philosophy at Columbia College Chicago. Oxford University Press is publishing his most recent book, On Monsters: An Unnatural History of Our Worst Fears, this month.

2.  Where the Wild Things Are (David Brooks, NY Times, October 19, 2009): Have you seen the film to compare it with the book? Anyone interested in conversation regarding the tension as to whether the good life is won through direct assault or the indirectness of vague intuitions?

3.  In The Screwtape Letters, C.S. Lewis writes

There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them. They themselves are equally pleased by both errors, and hail a materialist and a magician with the same delight.   — C.S. Lewis.  The Screwtape Letters.  New York: Time Incorporated, 1961, p. xxxi.

In the midst of all the Halloween celebrations, how do you personally respond to evil and respond to others on campus (and beyond) who question the reality of good/evil?  Last year Tom was involved in a faculty book discussion group which wrestled through The Screwtape Letters and found it an excellent piece to add to the practical tool kit.  HT to Worship Quote of the Week for bringing this book to Tom’s attention during this season.

4. Choosing the Right Grad School Advice: It’s all about your advisor – Social media researcher (and recent PhD) danah boyd got tired of answering the same questions about grad school over and over again, so she’s written up her advice about choosing the right grad school. As you might expect from someone who studies relationships for a living, she emphasizes the importance of finding the right advisor for yourself – not necessarily the “best” person in the field or the “next big thing,” but a person you are compatible with, both personally and professionally. She also wisely recommends reading PhD Comics.

5. Science and Faith Series in Chicago – If you are in the Chicago area, be sure to check out the ongoing Text and Truth series at Holy Trinity Church the University of Chicago. The series explores connections between the Christian faith and scientific disciplines.  The next two featured speakers will be Stephen Meredith and Dr. Farr Curlin, both of U. Chicago.

Bonus Link! On Making Prominent the Printed Page: Developing a Christian Worldview Through Reading Widely – Byron Borger of Hearts & Minds Books assembled this bibliography for the this month’s national Christian Legal Society conference.  It concludes with a number of books specific to law, but the first two sections provide a broad selection of books about the Christian worldview.

BTW, we are looking for  bibliographies for Christian academics, especially those like Byron’s that include resources for specific disciplines.  If you know of such bibliographies, or have put together one yourself, let us know.

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"Called Out of Darkness" Cover

As I mentioned in Week in Review: Connections Edition, Anne Rice’s Called Out of Darkness: A Spiritual Confession (Alfred A. Knopf, 2008) offers a number of comments on education.  The tension which Rice wrestled with in her call as a writer speaks to a reality encountered by many in the higher education, i.e., a confusing mixture of encouragement/discouragement offered by human beings in the role of shaping/teaching youth transitioning to their respective vocational roles in the larger culture.

“I took to the freedom of college, and navigating amid interesting classes and lecturers; and I responded strongly to complete lectures which enabled me to learn without the necessity of cumbersome and difficult books.   The classes in sociology and in journalism and in music appreciation were particularly illuminating.  The classes in English were discouraging.  I made less-than-perfect grades because I wasn’t considered an effective writer.  And the atmosphere of the English classes was disciplinary and confining.

‘We may assume,’ said the teacher, ‘that there are no Hemingways or Faulkners in this classroom.  Therefore we expect you to write in decent sentences.’  I loathed the very idea of assuming mediocrity.  I barely got by.

The one story I submitted to the college literary magazine was rejected.  I was told it wasn’t a story” (p.76).

So how did Anne Rice emerge as a creative writer without the support of her professors?  Peer encouragement, with memories extending back to 5th grade, and I would add the grace of God fused with the determined, educational vision nurtured by her parents.  Have you faced similar challenges to your sense of vocation/call?  If so, how have you overcome?  For those who are currently in the role of educators, what recommendations do you have regarding how to encourage creative students?

Note:  I find it of interest that Rice later

wrote novels about people who are shut out of life for various reasons.  In fact, this became a great theme of my novels — how one suffers as an outcast, how one is shut out of various levels of meaning and, ultimately out of human life itself (p.78).

In Friday’s Week in Review, we’ll have some links to articles highlighting the role/value of monsters.  At present, Rice’s books on Jesus are on my too read shelf. Can anyone comment as to how/whether these books highlight the theme of being an outcast?

Note:  Updated 10/28/2009, 8:45 am.

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Quick question: Has your scholarly agenda been shaped by your faith in Christ? Have you been drawn to particular areas of research because of your Christian commitment?

Marsden’s concrete example of the difference made by perspective is a good one, I think. He describes the way that scholarly views of the Battle of Little Big Horn have changed over time.

As long as most Americans looked at the relationships of whites to Indians only through the lens of nationalism, scholars seldom saw the Indian wars from Native American perspectives. Once moral sensitivities to the oppression of minorities became widespread, a new generation of scholars saw the same information through a new set of glasses. The evidence had not changed, but now the advance of the white settlements of America was more often understood as an “invasion.” (62-63)

As far as scholarly agendas go, Marsden cites Robert Wuthnow, who writes about “living the question”:

I have borrowed the much-used phrase “living the question” because it seems to me that Christianity does not so much supply the learned person with answers as it does raise questions. It has been said of Marxists that even apostates spend their lives struggling with the questions Marx addressed. The same can probably be said of Christianity. It leaves people with a set of questions they cannot escape, especially when these questions face them from their earliest years. (65)

Marsden spends a bit more time interacting with Wuthnow’s ideas about Christian scholarship, and grants Wuthnow’s point that “good Christian scholarship may be virtually indistinguishable from scholarship done by anyone else.” Marsden corrects an idea that “distinctively” Christian scholarship means scholarship that is “uniquely” Christian, and that there exists the Christian perspective on any academic discipline. Nonetheless, Marsden notes, it’s difficult to review the titles of Wuthnow’s books and avoid the conclusion that his Christian faith has indeed shaped his scholarship in distinctive ways.

The rest of the chapter is devoted to four specific ways in which a Christian foundation can make a clear difference in scholarship.

1. Challenging what is taken for granted: here, he provides the example of Harry Stout’s American Puritan studies, which takes the Great Awakening seriously as a “spiritual phenomenon that could not be wholly reduced to naturalistic categories,” which had become the standard academic perspective on the Puritans.

2. Challenging naturalistic reductionism: Marsden contrasts Carl Sagan’s reductionistic dictum, “The [physical] Cosmos is all that is or ever was or ever will be” with John Henry Newman’s “Christian idea of the university,” which sees academic disciplines as parts of the same interconnected truth. J. Joseph Porter has a post today at the fish tank about this very idea of Christians challenging “secular reductionism.”

3. Challenging the transcendent self: Christian scholars, with our foundation in the view that “the heart of human sinfulness is the illusion that we can be our own gods,” are distinctively able to critique academia’s celebration of the human self as an absolute good.

4. Moral judgments: “Moral judgments are not the whole of Christian influence on scholarship,” Marsden writes, but Christians have a foundation on which to base moral judgments, even if that base is often ambiguous, contradicts the judgment of fellow Christians, or seems hypocritical.

Yet all these ambiguities do not add up to an argument that Christian commitments either do not or should not make a difference in the moral agendas that so shape our scholarship. What the ambiguities suggest is that Christian commitments frequently do not make the difference that they can and should. Often part of the problem is the very kind of thing that we have been talking about, that Christians have often been too slow to challenge the conventional wisdom of their age. (81, emphasis added)

My questions for discussion (feel free to ignore them and add your own):

Do you agree with Marsden that Christian scholarship can make a difference in these four areas? Have you seen examples, in addition to Marsden’s, of Christian scholars working in these areas?

What about Robert Wuthnow’s conviction that “good Christian scholarship may be virtually indistinguishable from scholarship done by anyone else”? If this is the case, can Christians make their Christian commitment explicit without corrupting their scholarship? Should they even try?

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1.  Duncan Urges ‘Revolutionary Change’ in Nation’s Teacher-Training Programs (Kelly Field, Chronicle of Higher Education, October 21, 2009):  Do you agree with the Secretary of Education Arne Duncan who recently called attention to the nation’s colleges of education for

doing a “mediocre job” of preparing teachers for “the realities of the 21st-century classroom” and need “revolutionary change—not evolutionary tinkering” … [and being]  the “neglected stepchild” of higher education.

2. Beam Me to the Faculty Senate:  Videoconferencing proves useful on campuses (Jeffrey R. Young, Chronicle of Higher Education, October 18, 2009).  So we’re moving in the direction of less and less real presence, not just in the classroom (where increasing numbers of large lectures can be downloaded at some non-virtual campuses) but also among those who lead educational institutions.  Tom has observed a lot of road time from  campuses in the Penn State University educational system to State College.  Yes, he’s wondered about the necessities of these trips.  But what happens when people only get to know one-another or receive training/supervision through videoconferencing, even if it is virtual face-to-face?  Of course, it’s better than no communication or only older forms of communication such as written or teleconferencing, isn’t it?

3.  For Decades, Puzzling People With Mathematics (John Tierney, NY Times, October 19, 2009): How many of you have enjoyed the recreational mathematics of Martin Gardner, who turned 95 on October 21?  Did you know that in 1956, when Gardner at the age of 42 started a monthly column on recreational mathematics for Scientific American, he had never taken a math course beyond high school and that he’s made his trade by researching/re-publishing puzzles developed by others?

According to Ronald Graham, a mathematician at the University of California, San Diego,“Many have tried to emulate him; no one has succeeded. … Martin has turned thousands of children into mathematicians, and thousands of mathematicians into children.”

Where does Gardner believe the pleasure of recreational mathematics come from?  “Evolution has developed the brain’s ability to solve puzzles, and at the same time has produced in our brain a pleasure of solving problems.”

4.  Remember the tossing around of mild dementia in relationship to Francis Collins? For those interested in learning more about dementia, take some to read/consider Treating Dementia, but Overlooking Its Physical Toll (Tara Parker-Pope, NY Times, October 20, 2009). The article begins:

Dementia is often viewed as a disease of the mind, an illness that erases treasured memories but leaves the body intact.

But dementia is a physical illness, too — a progressive, terminal disease that shuts down the body as it attacks the brain. Although the early stages can last for years, the life expectancy of a patient with advanced dementia is similar to that of a patient with advanced cancer. …

5.  On Wednesday night, I [Tom] started reading Anne Rice’s Called Out of Darkness: A Spiritual Confession (Alfred A. Knopf, 2008).  I have desired to learn about Rice’s spiritual journal, so the numerous comments regarding education come as an unexpected bonus feature.  Below’s an excerpt of Rice’s reflections on elementary education and learning how to read.  More of her comments on education in another post.  Anyone have a similar experience or fear of education?

"Called Out of Darkness" Cover

When I went to school and began to read, I lost an immense world of image, color, and intricate connections, but undoubtedly I retained more than I lost.I gained in school a poor understanding of things through written text.  School was when excruciating boredom and anger and frustration really began for me.  The mystery and calm of the early years were destroyed by school.  School was torture.  School was like being in jail.  It was captivity and torment and failure.

But what remained forever, what continued, was the sense of God and His Presence, of His embracing awareness of all we said and did and wanted and failed to do, and of His love.  School couldn’t destroy that faith.  And alongside it, I retained the sense that the world was an interesting creative place, especially if one could get out of school (p.30).

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Can followers of Christ play by the rules of the academic game and still follow Christ faithfully?

According to Stanley Fish (Davidson-Kahn Distinguished University Professor and a professor of law at Florida International University, in Miami, and dean emeritus of the College of Liberal Arts and Sciences at the University of Illinois at Chicago) the answer is “No.”  Marsden summarizes Why We Can’t All Just Get Along (Stanley Fish, First Things, February 1996):

“Though secular himself, Fish cites the authority of John Milton to argue that true faith in God changes everything else.  Reason, says, Milton, following Augustine, is subject to prior faith.  That world will look very different to those who start with faith in God in contrast to faith in self or in material contingency.  It follows, Fish argues, that Christians, if they are serious about their faith, should not compromise with liberalism, which is built on antithetical principles:”

‘To put the matter baldly, a person of religious conviction should not want to enter the marketplace of ideas, but to shut it down, at least insofar as it presumes to determine matters that he believes have been determined by God and faith.  The religious person should not seek an accommodation with liberalism; he should seek to rout it from the field, to extirpate it, root and branch.’ — George Marsden.  The Outrageous Idea of Christian Scholarship.  New York:  Oxford University Press, 1997. p.44.  [Update 10/22/2009, 12:40 pm:  The second paragraph is a quote which Marsden excerpts from Stanley Fish's Why We Can't All Just Get Along (First Things, February 1996)].

How would you respond? 

Marsden writes:

While it is certainly true that some religious believers wish to destroy the pluralistic academy, there are many other religious viewpoints, including some theologically conservative ones, which harbor no such desire.  It is perfectly possible, for instance to hold, as I do, to an Augustinian view that faith in God, rather than faith in self or material contingency, should shape one’s essential vision of reality and yet to support the rules of liberal society as a God-given means for accomplishing some limited but immediately valuable goals. … the problem as I see it is how to balance the advocacy implicit in all scholarship with academic standards that are scientific or “reasonable” in the sense of being accessible to people from many different ideological campus.  … religious perspectives ought to be recognized as legitimate in the mainstream academy as long as their proponents are willing to support the rules necessary for constructive exchange of ideas in a pluralistic setting (45).

Marsden interacts with the rules of the game by

1. contrasting the pragmatic education approaches of William James and John Dewey.
2. exploring why there is no reason to expect a vast difference in basic standards of evidence and argument between Christians and non-Christians.
3. pointing out control beliefs as being present in all members of the academy.
4. highlighting the concern which arises when personal beliefs become explicit in the academic setting.
5. agreeing with Fish that better communication and more dialogue don’t solve all the problems of pluralism because it’s through such a process that we get to know what one-another really believes.
6. leaving one with the question of why “so few scholars in mainstream academic settings work to relate their deeply held religious commitments to their intellectual lives? (58).

Have you experienced self-censorship or observed the imparting of the habit/attitude of self-censorship among Emerging Scholars as described by Marsden?

It is worth repeating that what we are talking about is largely a matter of self-censorship.  Younger scholars who are Christian quickly learn that influential professors hold negative attitudes toward open religious expression and that to be accept they should keep quiet about their faith.  So rather than attempting to reflect on the relationship between religious faith and their own beliefs, they learn to hide their religious beliefs in professional settings.  Such self-censorship by its very nature proceeds quietly, but the attitudes it fosters are pervasive (52).

To wrap up, do we find Marsden’s nuances taming The Outrageous Idea of Christian Scholarship or providing a work space for followers of Christ in higher education, one which may have already gained significant ground since the publication of the book?

It is essential to reiterate that the alternative being proposed is that there be room for explicit Christian points of view (just as there are explicit Marxist or feminist views) for those who will play by the other rules proper to the diverse academy (p.52).

My ideal for Christian scholarship is one that not only looks for the bearing of one’s Christian convictions on one’s academic thought, but also reflects some Christian attitudes that shape the tone of one’s scholarship (54).

We should think of ourselves as “resident aliens,” as some of my friends say, but as resident aliens we should  obey the laws of the land of our sojourn to the extend that they do not conflict with our higher allegiance (55).

Some of the rules for getting along equitably in a pluralistic academic situation are different from the rules within the Christian church, but not contradictory to them.  So what may be appropriate to a church gathering may not be appropriate to an academic gathering [e.g., preaching sermons and/or public prayer when lecturing at a state university or academic meeting] (56).

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4. The Outrageous Idea of Christian Scholarship: Discussion 1 George Marsden, Notre Dame’s Francis A. McAnaney Professor of History...
5. ESN Book Club: The Outrageous Idea of Christian Scholarship In June, we hosted our first ESN Book Club, an...

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On the other hand, if your full-time job involves classroom teaching and research, you might like something different on the weekend – something like, I don’t know, seeing your family or doing something more active. I’ve noticed very few elementary school teachers volunteering in our children’s wing.

Do you teach at your church? If yes, what has been your experience? If not, can you share your reasons and how they’ve been received? Do you feel free to make that choice at your church, or do you feel pressured one way or the other (either to teach or not to teach)?

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