Leadership in Theological Education, Volume 2: Foundations for Curriculum Design

Curriculum is an essential tool for determining and shaping the overall educational experience and ensuring the accomplishment of the learning goals of an institution. However, the measure of a good and effective curriculum is found in both the quality of its design and its management by academic leaders and faculty.

In this book, Leadership in Theological Education 2: Foundations for Curriculum Design, the authors from across the globe, with proven expertise and experience in theological instruction and educational principles, provide a timely and relevant resource which clearly articulates the biblical foundations and learning theories and practices for effective curriculum design and implementation towards an enriching and transforming educational experience.

I highly recommend this book for use by all faculty and academic leaders who desire and are committed to transformative theological education in their institutions.

Rev Emmanuel Chemengich, DMin

Executive Director, Association for Christian Theological Education in Africa (ACTEA)

This book is a substantive and diverse tapestry, so vitally important and critical to the future of creative, God-blessed theological education. This volume on curriculum design has been crafted by a gifted and global team of thoughtful educators. I have dedicated much of my life to study educational systems and processes and resources, students and leadership, all contributing to authentic character transformation and godly excellence in ministry preparation. I can only dream of the potential impact of this series of books. Worldwide, all theological education forms and structures encounter rough waters – whether internal or external. These turbulent currents will permanently shape them, but those that resist it will wither, merge or die. Those who embrace change have a unique opportunity to impact the kingdom of God in Christ as they design creative curricula to equip the people of God for ministry at all educational levels and in all vocations. My prayer is that our courageous educators, especially those in its highest leadership, will be bold enough to read, study and implement the wisdom in this foundational resource.

William D. Taylor, PhD

Former faculty of Seminario Teológico Centroamericano and Trinity Evangelical Divinity School

Thirty years with Mission Commission, World Evangelical Alliance

This book provides a comprehensive understanding of curriculum, and guides academic leaders through the complex process of curriculum development, implementation, and evaluation. Written by seasoned theological educators from around the globe, this book serves as a much-needed roadmap to curriculum design for theological education. It will help theological institutions develop relevant training programs that will impact church and society in their contexts.

Theresa Roco-Lua, EdD

General Secretary, Asia Theological Association

I am writing this in Rome, Italy, participating in the meetings of the International Council for Evangelical Theological Education with my colleagues, the leaders of all nine regional accrediting associations, where we are talking about developing the ICETE Academy for Excellence and ICETE global accreditation standards. As I am listening to my colleagues from various regions, I am astonished at how much, and how significantly, the ICETE Programme for Academic Leadership has contributed to seminary leaders and faculty by laying the foundations for curriculum design, defining the role of academic leadership in transformative teaching and learning, designing assessment of learning and developing a learning community in theological education. I participated in all three IPAL seminars in Euro-Asia. In the current very complicated context of socio-political crisis in Eastern Europe between Ukraine and Russia, these seminars especially deeply shaped my understanding of contextualized curriculum design and challenged me with questions regarding developing a learning community so that we would stay faithful to the kingdom of God and better fulfill the mission of the church.

Taras Dyatlik

Regional Director for Euro-Asia, Overseas Council

Director of Educational Development, E-AAA

Member of the ICETE board

Leadership in Theological Education Volume 2

Foundations for Curriculum Design

Edited by

Fritz Deininger and Orbelina Eguizabal

Series Editor

Riad Kassis

© 2017 by Fritz Deininger and Orbelina Eguizabal

Published 2017 by Langham Global Library

An imprint of Langham Publishing

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Contents

Cover

Introduction

Part I

Curriculum Design and Development

1 Foundations for Curriculum Design in Theological Education

Educational Parameters for Curriculum Design

Biblical-Theological Parameters for Curriculum Design

Conclusion

R eflection and Action Points

Resources for Further Study

2 The Role of Academic Leaders in Curriculum Design

Basic Notions on Curricular Design

Characteristics of a Quality Theological Curriculum

Conclusion

Reflection and Action Points

Resources for Further Study

3 Steps for Curriculum Design

The Preliminary Step in Curricular Development: Understand What a Curriculum Is!

Step One: Be Clear about Your Unique Purpose as That Defines the Program You Offer

Step Two: Know Your Students and Their Contexts

Step Three: Evaluate the Curriculum That You (Or Others) Have

Step Four: Rewrite Your Curriculum

Conclusion

Reflection and Action Points

Resources for Further Study

4 Contextualized Curriculum Design

Defining Curriculum

Context and Curriculum Development

Biblical Examples of Contextualized Curriculum

Components of Context

Application of Contextual Elements to the Design Process

Conclusion

Reflection and Action Points

Resources for Further Study

5 Implementation of Changes and Evaluation in Curriculum Development

Preliminary Factors Affecting Curricular Change

Human Factors Affecting Change

Curriculum Evaluation

Reflection and Action Points

Resources for Further Study

Part II

Facilitating Teaching and Learning

6 The Role of Academic Leadership in Designing Transformative Teaching and Learning

Foundations of Transformative Teaching and Learning in Seminaries

The Role of Academic Leadership in Designing Transformative Teaching and Learning

Conclusion

Reflection and Action Points

Resources for Further Study

7 Assessment of Learning in Curriculum Development

Setting the Scene: A Personal Journey

Defining Terms

Assessment of Learning

Aims of Assessment

Requirements of Assessment

Methods of Assessment

Constructing Assessment Items

Concluding Summary

Reflection and Action Points

Resources for Further Study

8 Blended Learning: Curriculum Design for Effective Learning

Technology and Education Today

New Challenges and Possibilities

Blended Learning

Learning Anew

Best Practices to Enhance Student Learning

Institutional Implications

Conclusion

Reflection and Action Points

Resources for Further Study

Part III

Creating Learning Communities

9 Developing a Learning Community in Theological Education

Defining a Learning Community

Significance of Developing a Learning Community

Cultivating the Institutional Culture as Learning Community

Cultivating the Faculty as a Learning Community

Cultivating the Classroom as a Learning Community

Challenges in Developing a Learning Community

Conclusion

Reflection and Action Points

Resources for Further Study

10 The Impact of the Hidden Curriculum in Teaching, Learning, and Spiritual Development

Definitions of Hidden Curriculum

Nature of the Hidden Curriculum

The Hidden Curriculum and Spiritual Formation

Issues of Integration

Conclusion

Reflection and Action Points

Resources for Further Study

11 Integrated Curriculum Design for Holistic Student Development

Principles of Curricular Construction: A Curricular Base – The Foundations for Curricular Planning

Educational Comprehensiveness

Choosing the Materials to Build Our Curriculum: The Human Resources – Teachers and Students

Final Details: Decorating and Furnishing Your House – Decisions about Curricular Events

Admiring the Finished Product

Reflection and Action Points

Resources for Further Study

Appendix A to Chapter 11 The Sequence for Curricular Development (AETAL)

Appendix B to Chapter 11 The Curriculum and Learning

12 A Shift to People of God Paradigm A Case Study: Bangkok Bible Seminary

The Leadership Factor

The Financial Factor

A New Paradigm

The New Paradigm Implementation

Bibliography

The Contributors

About ICETE

About Langham Partnership

Endnotes

Introduction

Foundations for Curriculum Design is the second book of the ICETE series Leadership in Theological Education. It builds upon the first volume, Foundations for Academic Leadership, which established the foundations for theological education, highlighted the characteristics and responsibilities of academic leaders, and provided insights into the administrative and leadership practices of academic leaders.

As is well known, a foundational task of academic leaders in educational institutions is their architectural and managerial function through their direct participation in the processes of curriculum planning and design, and curriculum management, which includes implementation, supervision, and assessment of the curriculum for the different programs in their institutions. Academic leaders in institutions of theological education are not different from their counterparts in other institutions and are responsible for overseeing the curriculum processes and its management. Thus, in order to be effective in the formation of disciples of Jesus Christ who are entrusted to carry out the Great Commission in this world, institutions of theological education in the global context need to integrate social science theories that inform and help us to understand the human development of individuals and learning nature and learning styles, with biblical and theological foundations that help us to understand the spiritual needs of our students and provide guiding principles on how to help them in their spiritual journey, as they are transformed into the image of God’s Son, Jesus Christ, and thrive by living according to God’s redemptive plan for his children and those who do not yet know him.

Curriculum is defined in different ways and is determined by several factors. Parkay, Anctil, and Hass, who argue for a comprehensive definition that considers not only the needs but also the trends that will characterize our lives in the future,[1] suggest the following: The curriculum is all of the educative experiences learners have in an educational program, the purpose of which is to achieve broad goals and related specific objectives that have been developed within a framework of theory and research, past and present professional practice, and the changing needs of society.[2]

With that in mind, and representing their experiences as academic leaders in theological institutions in different regions across the globe, the authors of this book address key components that will help others as they continue guiding and managing the curriculum processes in their institutions. The book is organized into three parts which focus on foundational and practical aspects for curriculum development and assessment.

Part I addresses the foundations for curriculum design and development. The first chapter establishes the foundations for designing curriculum in theological education. The author highlights general educational parameters and biblical-theological principles that academic leaders need to keep in mind when designing a new curriculum or revising an existing one. Highlighted as critical in the design of curriculum are guiding principles such as the calling and the ethos of the institution; the educational philosophy of the institution, which needs to be permeated by biblical and theological principles that emerge from the Scriptures, the doctrines of the person of God, the Son and the Holy Spirit, and the church; a comprehensive view of curriculum and an understanding of the local and global aspects of education. The author contends that curriculum design is influenced by metaphors of how people understand education; current internal and external challenges; curriculum designers who participate in planning and design; and the expectations that students bring regarding how the seminary will prepare them for ministry. Academic leaders also need to keep in mind the biblical-theological parameters and perspectives that should guide the design of the theological curriculum. The chapter concludes with a model that represents theological education as formation that fosters a holistic preparation for ministry; the model focuses on the students’ personal, academic, ministry, relational, and leadership formation. Building upon the first chapter, the author of chapter 2 speaks from his experience as both chief executive officer (CEO) and chief academic officer (CAO) of evangelical theological institutions in Europe and the Middle East. He highlights the critical role of academic leaders in curriculum design by arguing that the main role of the theological curriculum is the accomplishment of the institutional mission and vision as an educational community. Thus, the CAO is called to ensure that the design of a quality theological curriculum includes the biblical and theological mandates of discipleship and leadership formation, considers the history and the heritage of the institution, enhances the mission and vision of the institution, takes seriously the lifelong learning experience, has clear entry and exit points, and is holistic in such a way that it responds to the needs of the stakeholders, the church and the broad community. In chapter 3, the author argues that, before embarking on designing the curriculum, academic leaders need to have a clear understanding of what a curriculum is, and to be able to make a clear distinction between planning and designing the curriculum. According to the author, a curricular plan is what maps out the activities and structures of a training program, while curriculum design is the operational theory for a curricular plan. He highlights three key elements that a curricular plan for theological education needs to include: it should provide students with self-understanding, firm foundations for an appropriate knowledge of God’s Word, and tools for lifelong learning. Suggested steps for designing the theological curriculum include being clear about the unique purpose that defines the program that the institution offers, knowing the students and their contexts, evaluating the curriculum that the school already has, and, depending on the previous step, rewriting the school curriculum. A critical component of curriculum development is the contextualization of the curriculum, which is addressed in chapter 4, where the author’s discussion is based on ICETE’s Manifesto that contends for a contextualized curriculum for theological education. He has developed a model that attempts to represent the relationship between context and the curriculum. According to him, context provides the environment within which the curriculum design process takes place, and the context describes where curriculum occurs and identifies the various influences which converge to help shape and form a curriculum plan. The apostle Paul is used as an example of one who was sensitive to the context in his speech to the Athenians and when writing to the Corinthians. To demonstrate the importance of context for the curriculum design exercise for theological education, the author highlights the context components and the relationship between various elements, and concludes by proposing a model for contextualized curriculum design in which context, teaching and learning, and desired learning outcomes interact with each other. Finally, building on the first four chapters, chapter 5 suggests steps for the implementation of changes and evaluation in curriculum design. The author of this chapter points out three determining factors that need to be considered in order to operationalize the designed curriculum: external factors, the availability of resources in the institution, and contextual challenges. Another even more critical element highlighted in this chapter is the human response to curriculum change, meaning that administrative personnel, staff, and faculty must fully understand, and support the changes being proposed. A strategy for change implementation is provided. A further critical element discussed in this chapter is curriculum evaluation. The author considers the areas Why evaluate? providing a rationale for curriculum evaluation; how to evaluate, examining theorists whose evaluation approaches have become foundational in the field of curriculum evaluation; and evaluation for theological education, providing a model useful in curriculum evaluation for theological education.

Part II focuses on facilitating the teaching and learning processes involved in curriculum development. Chapter 6 defines the role of academic leadership in designing transformative teaching and learning (TTL) by establishing the foundations of transformative teaching and learning in seminaries. Questions such as Who are the ‘academic leaders’? What sort of ‘transformation’ is appropriate? What is ‘transformative teaching and learning’? and How can transformative learning be designed? are considered important for designing TTL. The academic dean is considered to be the one who has major oversight responsibilities for curriculum development, especially for TTL initiatives. As such, some of his or her functions include articulating an appropriate values-foundation for the TTL curriculum, portraying the big picture curriculum framework, assessing integration across the activities of the curriculum, approving learning-activity guidelines, implementing the TTL curriculum, and monitoring and reviewing the TTL-based curriculum. In order to promote transformative teaching and learning, academic leaders in theological institutions are also responsible for enhancing their social ecology. Eight steps to promote institutional ecology that will support TTL are suggested by the author. Chapter 7 addresses learning assessment as a critical component to assess effectivity in curriculum development. The chapter includes definitions of outcomes-based education, assessment, and learning assessment to set the basis for understanding assessment. The author suggests that assessment aims to measure achievement, motivate learning, monitor progress, and support learning. To be effective, all assessment practice should meet the validity, reliability, fairness, and practicability requirements. The chapter also suggests different types and methods for conducting assessment, and concludes with practical learning activities and tasks that will demonstrate that students have achieved the set learning outcomes, keeping in mind that learning outcomes are the most important consideration when assessment of learning is constructed. In chapter 8 the author discusses the integration of technology to support and enhance global theological education. She highlights the influence of technology on the contemporary global context of education and how it has opened up opportunities for online education and blended learning modalities, arguing that the use of technology in online and blended learning contexts can . . . serve to deepen and enrich the quality of learning by fostering dialogue and collaboration within learning communities. Academic leaders and faculty engaged in global theological education are challenged to consider embracing new possibilities and facilitate a renewed focus on learning, since a learning-centered orientation enables institutions to be adaptable and responsive to the ever-changing landscape of higher education and global realities. Considering the roles of community and culture when designing online curriculum is critical due to the diverse contexts and groups that can be involved in online education. Because of the change in the focus on learning, the author discusses best practices that instructors need to consider to promote student engagement and enhance student learning. The chapter concludes by highlighting some institutional considerations for implementation.

Part III addresses aspects of curriculum development that contribute to the creation of learning communities. Learning communities are not a new context for teaching and learning, but have gained lots of attention in recent years in educational, business, and church contexts. Chapter 9 suggests images, such as creating, forming, cultivating and developing, that help us to understand the nature of learning communities. The author explores some of the aspects that contribute to developing learning communities where the teaching and learning becomes part of the formation of life for ministry. Developing learning communities in institutions of theological education is critical for curriculum management, and academic leaders need to be aware of three areas that highlight the significance of developing such communities, including the need to counterbalance trends in society; the impact of community in Christian life, considering aspects of enculturation, education, and socialization; and the biblical principles that need to be lived out or applied to life. This requires the involvement not only of academic leaders; staff, faculty, and students need to possess a clear understanding of their role, functions, and expectations within a community that fosters learning and spiritual and ministry formation. Challenges in developing a learning community are highlighted in the last section of the chapter. In chapter 10 the author discusses the impact that theological institutions’ hidden curriculum has on teaching and learning and the spiritual development of students. Opposite to the didactic curriculum that encompasses explicit, consciously planned, and executed learning, and teaching activities with predetermined outcomes, the hidden curriculum describes how, consciously or unconsciously, the school exposes the student, faculty, and administrators to experiences that are unwritten, episodic, and characterized by informality and lack of conscious planning. The author discusses the nature of the hidden curriculum by providing helpful explanations about what it is and where and how it is conveyed in each institution. Then he moves on to discuss the impact that it has on the spiritual development and ministry formation of the students, claiming that these formative aspects cannot be limited to intentional activities in the classroom, subjects of study, chapel, or groups intended to promote spiritual formation. Therefore, the hidden curriculum of theological institutions should be permeated by a spiritual life and character that glorifies God and by Christ-like thinking that should characterize our engagements and relationships. The chapter concludes by discussing issues of integration of the explicit or formal curriculum and the hidden curriculum, which often run parallel to each other. Chapter 11 proposes practical steps for the development of a holistic curriculum, which balances knowledge, living, and doing, as a great tool for graduates of institutions of theological education. By using the metaphor of the building of a beautiful residence or a highly functional office building, the author establishes the need for guiding principles for curricular planning and construction, such as clear foundations and the educational comprehensiveness of the many components involved in the development of such curriculum. Another key aspect in the metaphor is the selection of the materials to build the master architectural plan, which in an educational curriculum will be the human resources represented by teachers and students who will be involved in the development of the designed curriculum. A final step in the metaphor is the selection of materials to decorate and furnish the house, which in a holistic curriculum means all the activities that will take place inside and outside the classroom and all those events planned by the institution as part of the formal curriculum, in which the participation of students should not be optional because they are designed to guide students to experience something new, facilitate their character development, and equip them to practice what they have learned and to be servant leaders. The metaphor ends with an invitation to contemplate the beautiful house, built through all the suggested steps. Likewise, only when these critical aspects have been worked out through the curriculum will academic leaders be able to contemplate how their institution’s mission has been accomplished through their graduates.

The final chapter provides an anecdotal account of the historical journey and the rationale used by academic leaders for a paradigm shift at Bangkok Bible Seminary (BBS). The author claims that the shift to the people of God paradigm at BBS was prompted by the challenge that theological institutions face in order to carry out their mission in a more effective way. The author highlights as the key factors that contributed to considering a paradigm shift the urgent need for church leaders due to massive church growth, from 1,000 to more than 5,000 churches in four decades (1970–2010) in their context, and a combination of financial challenges that the institution was experimenting. They contend that the transition required strategic flexibility that includes training for multi-roles leadership with multi-academic standards through multi-modes of the instructional delivery. After listening to the needs of the church and without abandoning the residential model and the traditional formal programs, BBS designed four new programs that would attract bi-vocational leaders. The programs are now being offered and have started to prove that the paradigm shift is being effective.

Although this is not a comprehensive book on curriculum theories, it is our hope that academic leaders serving in institutions of theological education will gain insights for their day-to-day tasks, as they oversee the development and management of a curriculum that not only considers the theories of human development and learning, but also fulfills the Great Commission of making disciples to impact contemporary society, whose social forces interact with social goals, conceptions of culture, tensions between cultural uniformity and diversity,[3] as well as religious and political tensions that are affecting the stability in most countries where our graduates are being called to serve in theological education.

Fritz Deininger and Orbelina Eguizabal

Editors

Part I

Curriculum Design and Development

1

Foundations for Curriculum Design in Theological Education

Fritz Deininger

One day, while I was visiting the highest building in Bangkok, an information post caught my attention. Among other details the foundations of this impressive construction were compared to a twenty-two-story building. They cannot be used for housing people. Is it not a waste of resources to have a building that is not being used? But it is obvious that this building in the ground is necessary to erect a tower of 309 meters. The foundations are not visible, and yet they provide stability to the tower which has become a landmark tourist spot and dominates the skyline of Bangkok.

This comparison of the foundations taught me a valuable lesson about education in general, and training for ministry in particular. Like that tower, education also has a visible and an invisible side. The visible result of education is seen in the graduates who fulfill the requirements of the courses and study programs, and in their involvement in an effective ministry. There is also an invisible part of education which is like the foundations of that building. This includes general education, life, and work experience, character, and Christian formation. In fact, broad general foundational knowledge accompanied by the experiences that have contributed to the maturity of the student provide a good starting point in theological education. A good curriculum design takes into account the visible results of a study program that can be measured and also the invisible outcomes that are related to the holistic development of the student.

Academic leaders are instrumental in developing a curriculum that builds on the past educational foundations that have formed and shaped the life and worldview of the students. The curriculum should integrate various facets of formal and informal learning experiences which aim at the intellectual and academic development of the students, as well as forming their spiritual life and character. In addition, the curriculum needs to achieve the development of vocational and professional capacity to meet the challenges of the tasks in ministry.

The focus of this chapter is on foundations in curriculum design. Highlighted will be some general educational and also biblical-theological parameters that should guide the academic leader in designing a new, or revising an existing, curriculum. The different aspects are not meant to be exhaustive. In fact, theological education has become such a broad and diverse business that it would require a discussion on what is meant by it, and what it should achieve, in order to build a consensus. The result would certainly have an impact on curriculum design. But that discussion is beyond the scope of this paper. Therefore, I will focus on some generic foundational aspects of curriculum design that are relevant to theological education.

The chapter will be divided into two main parts. First, we will look at some educational parameters for curriculum design. This section provides some foundational guidelines for reflection in designing a new, or revising an existing, curriculum. Second, we will focus on some biblical-theological parameters for curriculum design. The assumption is that the curriculum design or study program prepares students for effective ministry.

Educational Parameters for Curriculum Design

Education has become a focal point in societies around the world. Numerous books on all aspects of education testify to the value that is placed on this important part of the development of individuals to be able to manage their own lives, to function in society, and to be able to make a valuable contribution to a country’s economy. Many theories and models of education have been developed and have certainly influenced the way of doing theological training, the objectives of preparing for ministry, and the design of study programs and courses. I will draw attention to a few aspects that we need to consider in designing a curriculum in theological education. These parameters are meant to provide guidelines for the academic leader, who is the person who manages the various facets of the curriculum and the person to whom all parties look for administering the assessment process.[1] This certainly places a great responsibility on the academic leader even though curriculum design or curriculum revision is usually carried out together with the academic community of the seminary.

Guiding Principles in Curriculum Design

Academic leaders and educators who are involved in designing or changing a curriculum need to reflect on the guiding principles underlying theological education in their institution or training programs. The principles can be related to the vocation of the institution, or based on a written document, the educational philosophy of individual educators, the values and ethos that govern the educational process, or the formative emphasis in the academic and practical areas of the study programs. Therefore, it is essential that academic leaders and educators start by clarifying their personal convictions regarding the design of a curriculum or study program, and also understand and interpret the mission of the school. We will now consider a few guiding principles that can be relevant in starting the process of designing or changing a curriculum.

The Calling and Ethos of the Institution

Theological seminaries and training programs have often been established because of a need in certain areas of Christian ministry or a specific burden of an individual. Founders of institutions certainly had a clear vision of what they felt needed to be accomplished. This particular calling had an impact on the design of a curriculum or study program and the ethos of the institution. Also, if the seminary is related to a denomination, then this affiliation is reflected in the courses and content of study. In any case, it can certainly be observed that an institutional calling or vocation has been developed over a period of time, usually based on the original founding vision, and is expressed in a certain institutional and educational culture.

According to Gordon Smith, the vocation of a theological school does not just reflect the mission statement of the institution, but it can be understood

in the context of the institutional and educational culture, which includes what kind of scholarship is valued and how – what role is given to teaching and research. It incorporates the patterns of community life outside of the formal academic agenda, including decision-making processes and formal and informal governance procedures. It includes the way things are done here, as well as those underlying dreams and longings within the community that represent both individual and collective hopes and aspirations.[2]

Smith suggests that it is essential to discern the vocation and character of a school in a way that includes appreciation of its history and its patterns of institutional life and decision making. This extends to the recognition and affirmation of the strengths and limitations of the institution. He affirms that the vocation is lived out in the current context: Discerning the culture and vocation of the school also means appreciating the way that the mission is lived out in its spaces, particularly those places where people gather for worship, learning, conversation, or business. In other words, vocation is lived out in a set of practices, patterns of behavior, and attitudes.[3]

To illustrate the calling and ethos of an institution, I will use the example of Regent College, because it demonstrates the influence of the institutional ethos on the curriculum and study programs. The original founding vision of the college was to provide graduate theological education for the laity in response to the professionalization of the ministry. Theological education is intended for the whole Christian community, for people from all walks of life. Christians study theology in order to integrate their faith with their God-given vocations. Therefore, the primary focus of Regent College is to provide graduate theological education for the empowerment of all of God’s people as they seek to serve Christ in the world.[4] Gordon Smith affirms the vocation of Regent College: And while Regent College has initiated other programs since then, including the Master of Divinity designed for ministerial formation, this original vision for graduate theological education for people in every walk of life and work continues to be the defining purpose of the college.[5] He goes on to state that Regent College will only be faithful to its vocation if it allows its original defining vision to continue shaping the heart and center of its character and purpose.[6]

The original vision of Regent College also included a particular understanding of scholarship and learning, such that piety and scholarship are integrally related, and theological learning is informed by interdisciplinary study. Regent is looked to as a school where piety and scholarship are (finally) integrated and where learning is never bound by the strictures of the academic or disciplinary guilds.[7]

The vocation of the college has an impact on the professors employed by the institution. They certainly need academic credentials, but their spiritual commitment is also taken into account. Smith adds that Discerning vocation also means that we affirm and accept that there will be many potential faculty members who would not thrive at Regent College; they would not find a vocational ‘fit’ if they came.[8] This certainly is a remarkable aspect or outcome of the calling of the institution. The example of Regent College clearly demonstrates that the vocation and ethos of the institution impact the curriculum design, including teaching and learning.

Academic leaders need to pay attention to the calling and ethos of the institutional and educational culture when designing the curriculum or adding new programs of study.

The Educational Philosophy of the Institution

Another guiding principle that influences the study programs is the educational philosophy which has been adopted by the institution. A philosophy of education grows out of the theological basis which is defined in the statement of faith of the seminary or the training program. The statement of faith is not just a written document that functions as a doctrinal point of reference, but it provides a framework for curriculum design and effective teaching and learning. Theological and educational commitments grow out of the statement of faith. They affirm the values that are lived out in the learning community by the teachers as well as