Research & Scholarship TEACHR Christian schools—a world of difference Don Roy Semi-retired educator—teacher, administrator, lecturer, and curriculum developer— who has served in the public and Christian sectors of education in Australia, and internationally at primary, secondary and tertiary level. Abstract of Christian educators. However, evidence indicates Christian education is distinctly different that teachers are often preoccupied with teaching from other approaches to education. But resources, strategies and techniques and tend to be knowing what that distinctiveness is and acting cynical about theoretical concerns.1 Consequently consistently on it is vital, for Christian schools their perceptions about education are often based on to be authentic and to justify their existence. an eclectic collection of deep-seated assumptions This article seeks to identify fundamental and presuppositions generated from personal past premises underlying Christian education; then experience as students, hence the adage, we teach to establish a set of ground rules for critical as we were taught. discussion and the development of a model to Also, Christian education is saturated faithfully represent that enterprise. The purpose with slogans and clichés—‘teaching from a of the model is two-fold: to capture realistically Christian perspective’, ‘Christ-centred education’, the dynamic nature or ‘special character’ of ‘teaching ministry’, ‘redemptive discipline’, ‘a Christian schools as communities of faith, caring environment’, ‘leading students to a and in so doing, provide a useful frame of saving relationship with Jesus’, and so on. Yet reference for critical review, strategic planning as appropriate as these may be, many Christian and renewal of schools calling themselves educators seem to have diffi culty explaining with ‘Christian’. clarity and rigour what such slogans actually mean. Arguably, we can do both better for the sake of our Introduction personal potential ministry as well as facilitating Christian Become a teacher and make a difference! Who credible conversation with others of different education would argue with that? But these words on the persuasions. The power of perception and its effect “should not roadside billboard promoting a career in the State on how we ultimately act is compelling reason to only be Public Service evoked a string of further questions: critically evaluate our current assumptions and distinctly What kind of difference did the promoters have in understandings about Christian education. different mind? And, is there a difference between the kinds from other of education offered by different agencies? Should Defi ning the terrain forms of there be a discernible difference? This article This article makes the primary distinction between education, takes the position that Christian education should transcendent and naturalistic forms of education. but knowing not only be distinctly different from other forms of At the fi rst level, this sets apart so-called religious and acting education, but knowing what that distinctiveness is schools that subscribe to a supernatural reality and on that and acting consistently on it is vital for such schools religious ethic, on one hand, from secular schools distinction is to be authentic and to justify their existence. That bounded by a sensory reality and driven by a secular vital expectation is not the exclusive domain of Christian humanistic mindset, on the other. But while the fi rst schools however. In New Zealand, for example, of these two categories would include religious it is mandatory for every school, both public and schools such as Jewish, Islamic, Buddhist, Christian, private, to clearly articulate and consistently refl ect etc., the interest in this article is with the Christian ”its ‘special character’ in all aspects of operation. So, school sector in particular. what then makes Christian schools different? Obviously, within the Christian school sector there are numerous examples of contrasting The need for critical refl ection expressions of faith and a raison d’etre consistent There is no doubting the sincerity and commitment with respective denominational identities. But those 038 | TEACH | v2 n1 Research & Scholarship distinctions are not pursued in this article. Rather, that a fundamental statement of belief is derived and it argues there is a generic, defi nitive character for articulated. Christian schools as a distinct type, and an assumed commonality, which it seeks to articulate. With this Thinking Christianly goal in mind, I am aware of presenting an ideal In the face of deeply entrenched modernity and the view and that schools continually seek to develop secular modes of thinking in a contemporary world, I and hone what they profess and practise. I also advocate the adoption of what Harry Blamires labels, appreciate that there may not be total agreement “thinking Christianly”.5 The adoption of a biblical with the argument developed here, but the article mindset and thinking transcendently sees all truth as is offered as a starting point for a more coherent, God’s truth, thus removing the false dichotomy of the rigorous discussion of Christian schools as a distinct sacred and the secular. Faith, learning and practice group. are seamlessly and appropriately integrated. Thus it transcends a this-world reality by expanding Assumptions, principles and theoretical horizons to an other-world reality, beyond the mere insights sensory. Elizabeth Barrett Browning refl ects: An interdependent platform The fi rst step in articulating the distinctiveness Earth’s crammed with heaven, And every common bush afi re with God; But only he who sees, takes of Christian schools is to identify a number of off his shoes—The rest sit round it and pluck ‘Thinking foundational principles. It should be recognised, blackberries.6 Christianly’ however, that these principles do not exist engages a separately. Rather, they form a cohesive, This disposition engages a reality in which it is “reality in interdependent platform to inform the discussion. possible to practise the presence of God in the which it is context of even the most mundane of actions, possible to Thinking worldviewishly particularly in service to others.7 It goes beyond a practise the It is widely agreed that worldviews refl ect our humanistic view of values to become a sacramental presence of answers to basic questions such as: What is ultimate expression of our love for God as expressed through God in even reality? What is real and how did it come about? our empathy, respect and behaviour towards our the most What does it mean to be human? What is wrong with neighbour. In essence, it represents a spontaneous mundane us and our world? What is history, and what of the expression of an internalised Kingdom awareness.8 actions future? How do we know? What is good or bad? How shall we then live?2 Thinking holistically For most people worldviews tend to be pre- Popular use of the term big picture in wider society theoretical and relatively unrefi ned in nature. But alludes to the signifi cance and power of holistic ” every individual has one, even if held unconsciously. thinking. The Greek, holos, from which the notion of Identifying its respective composition is a useful fi rst holism derives, envisages not simply a collection of step towards meaningful discussion and progres- elements, but a macro view or pattern with elements sive refi nement. In this discussion, a Christian so intertwined and interdependent (or integrated), worldview is adopted in particular and it follows that to remove one element destroys the integrity that this perspective will be explicitly biblical in of the whole. In other words, the whole is more character and authority. Granted, other sources than simply the sum of the parts, and the presence may be invoked on occasions to express particular (or absence) of the minutest, most subtle element meaning and to augment understanding, but the may be valuable and infl uential. Understanding reformation principle of sola scriptura should remain the interwoven nature of those parts is vital. It is a fundamental tenet. I am not speaking of a proof- only when a macro perspective is adopted that any text approach, but rather a macro view incorporating sense can be made of how spiritual activities and biblical metaphors and symbolism that help to apparently secular subjects and mundane routines, make sense of basic worldview questions cited practices and elements can coexist comfortably in a earlier. Like most worldviews, there is an underlying dynamic, transcendent relationship.9 narrative quality. In this case, it is not simply a single narrative or mere collection of stories but a Appreciating what it means to be human metanarrative or master story constituting a distinct Unlike widely held assumptions of human beings creation-fall-redemption-restoration motif.3 As such, evolving from some primeval state, this discussion it provides a frame of reference and normative presumes a biblical account of humans being values for Christian faith communities. This places uniquely created by God himself.10 As creatures, a biblical Christian worldview in stark contrast they are seen as primarily dependent on him as the to postmodernism and its vigorous rejection of source of life, meaning, understanding and purpose metanarratives.4 It is also out of this metanarrative in their capacity to display intelligence, decision- v2 n1 | TEACH | 039 Research & Scholarship making, creativity, emotion, physicality, individuality,