STATEMENT OF FAITH AND LEARNING
Steven A. Henkel
Professor of Physical Education
Bethel College is committed to fostering growth among Christians--learning that occurs
inside and outside the classroom--or perhaps more accurately, learning within a wide
variety of "classrooms." In addition to the classrooms within four walls, opportunities
for learning include talking in the cafeteria, practicing on the football field, performing
in a play, and ministering in local and international communities.
Since learning at Bethel is viewed holistically, the integration of faith with learning
needs to be evident in all classroom settings. Consequently, individual faculty should
think and function in ways different from those on secular campuses. To me, the
integration of faith and learning may be described by explaining (a) how faith informs
my discipline, (b) how faith informs my teaching, and (c) how the discipline of physical
education informs my faith.
Faith Informing Discipline
Faith and Truth
Faith is being sure of what we hope for and certain of what we do not see (Heb 11:1).
My faith is in Jesus Christ--who he is and what he did and continues to do. Jesus is
God in human form (Jn 1:14). He died for my sins once for all, and rose again to
intercede to God the Father on my behalf (Heb 7:25-27). I have no other means of
having a relationship with God (Jn 14:6). My faith is reinforced by fellowshipping with
Jesus regularly, relating with other believers, and by understanding God's word. All of
these experiences help me discover "truth," as defined by Palmer (1983). Truth is more
than objective information held at arm's length, to be mastered at the discretion of
individual knowers. Instead, truth is personal and is discovered and proclaimed in the
context of interpersonal relationships:
When Jesus said, "I am...the truth," he was not making an idiosyncratic claim about a private
individual, not inviting us into an isolated relationship that is either the whole of what we
must know or separable from all the rest. He claimed neither that his mind contained all
truths nor that his truth freed us from the need to seek truth in its manifold forms. Instead,
he was announcing and incarnating a new understanding of reality and our relation to it.
Truth--wherever it may be found and in whatever form--is personal, to be known in personal
relationships. The search for the word of truth becomes the quest for community with each
other and all creation. The speaking of that word becomes the living of our lives (Palmer,
1983, p.49).
Truth, then, is embodied in the way Christians live out what they believe. Biblical
truth does not change. Since I can only teach what I understand, however, the truth I
am able to share changes as my understanding increases.
Faith and Physical Education
My faith informs the discipline of physical education in significant ways. Faith
influences what I regard as the most relevant body of knowledge to include in a given
course and in individual lessons. What topics do I want to include, and how can the
topics be developed effectively? Faith alone, of course, does not determine what I
teach. Instead, it acts as a filter. As I challenge students with what I believe to be true
in the field of physical education based on research and on experience, the Bible is a
screen through which I filter information. So, given my faith in Christ, and my interest
in the physical education discipline, I am continually bringing together two changing
bodies of knowledge. What I know about the Bible changes as I become more
enlightened. What I know about physical education changes as new discoveries are
made, and as I learn more about previous discoveries. Although my understanding of
the bodies of knowledge change, at any point in time I am committed to intellectual
honesty and integrity. I am called to be a steward of all God has given me, including
my mind and body.
The field of physical education does not have many controversial issues that challenge
my Christian worldview. Instead, the field is highly operational; that is, the field
presents many opportunities to reinforce biblical principles in the context of
appreciating and caring for the bodies God made. Even so, some recommendations in
my field are consistent with the Bible and others are inconsistent. For instance, the
general recommendation to care for one's body is promoted by physical educators, and
by the Apostle Paul in the context of our bodies housing the Holy Spirit (1Co 3:16-17).
Some recommendations about caring for the body go too far, however. People who
believe everyone should exercise daily, or eat a vegetarian diet, fail to understand that
the Bible calls for individual discretion on such matters (Ro 14). Consistencies and
inconsistencies may also be found with respect to dancing. Dancing as a form of art or
exercise may be used to either glorify or discredit the Lord, depending on the motive
and context in which it is done. That’s why the thought of Bethel sponsoring dances
on campus has required careful discussion spanning several years.
Many other topics in physical education require the close scrutiny of the Bible. The
following examples come to bear on the physical education experience of children,
adolescents and adults: competition, cooperation, discipline, fair play, leadership,
perseverance, respect for authority and self-control. Discussing all of these topics is
beyond the scope of this paper. As a representative example, I will address how faith
relates to some of the issues surrounding competition in children's physical education
programs.
Faith and Competition
Competition and cooperation refer to alternative social structures, or ways in which
players of a game relate to one another. In most traditional games, players try to
compete or beat each other. The success of one individual or team is inversely related to
the success of other players. A cooperative game is characterized by mutually
compatible goals. The success of one individual or team contributes to the success of
other players. Most proponents of competition defend the status quo by claiming that
competition is an unavoidable part of life that children prepare for through experience
(Ruben, 1981). Parental support for this claim can be found in good measure (Walsh,
1987):
...it is a good idea to encourage children to participate in some form of physical activity
whether it be a team or individual sport with some degree of competitiveness involved.
Let's face it, today's world is competitive, and the better prepared our kids are for it, the
better chance they have of being successful (p.2).
Proponents further contend that competition provides the best means of being
productive and having fun. Winning is typically viewed as the ultimate goal to
achieve. Character development is thought to occur from children's responses to both
winning and losing.
Those opposing competition for children believe that competing and cooperating are
learned behaviors, and that competition has detrimental effects on children's social
behavior over time. For instance, competition can encourage aggression and unfair
play, and reduce future participation due to children's demoralization (Ames, 1984;
Robinson, 1989). The single greatest concern of opponents is the potential effects of
competition on self-esteem. Since traditional competition involves mutually exclusive
goals, many children are destined to fail on a regular basis. Failing at tasks can be
instructive and motivating, as long as a child's experiences are not characterized by
failing overall (Dweck & Elliott, 1984).
My personal experience indicates that Christians are often among those who assume
competitive activities build character. The fact that the Apostle Paul compares the
Christian life to a race is used as support. With each comparison Paul makes, however,
the race metaphor is used primarily to underscore the significance of finishing a course,
or persevering through the Christian life (Ac 20:24; 2Ti 4:7). The idea of finishing a
course could apply equally well to a competitive or cooperative game. Interestingly
though, other verses directly instruct us to avoid comparing ourselves to others (2Co
10:12; Gal 6:4). All children have an opportunity to win “life's race" if they can
overcome the world's evil forces (Heb 12:1-4). Furthermore, the success of one
Christian in the race helps, rather than hinders, the success of another, unlike a
traditional competitive game.
I do not claim that competitive sport experiences cannot build character. Rather, I
emphasize that (a) the evidence is inconclusive for traditional competitive experiences,
and (b) God does not expect people to compete against anyone but the devil (Eph
6:11-12). At the same time, biblical passages do not rule out competitive games as long
as the process of completing the race is emphasized, rather than the resulting victory or
defeat. God is primarily concerned with a person's attitude (1Sa 16:7) and effort (Col
3:23).
Extremists opposing competition believe the problem is competition itself (Kohn, 1992),
rather than the social context in which it occurs (Gould, 1984). While I share the
concerns of competition opponents, I do not believe we need to choose between
cooperation or competition for children eight years and older. Children can cooperate
and compete under the proper guidance. Although convincing evidence refutes
common assumptions of win-based competition, non win-based competition can result
in positive ends when quality leadership is present (Coakley, 1990). Certainly my
experiences teaching and coaching for 20 years reveal that competitive games can result
in constructive ends when game leaders consciously monitor the way players compete,
and the extent of their competitiveness. Monitoring the way players compete involves
modifying game elements to reduce “structural competition”, or the characteristics of a
game. Game leaders can monitor the extent of player's competitiveness by influencing
their attitudes, or levels of “intentional competition.” (See Henkel, 1995 for a more
complete discussion)
Faith Informing Teaching
Faith informs my teaching in ways that extend beyond the discipline of physical
education. Or, said another way, I strive to integrate my faith with pedagogy in the
classroom, or the ways in which I teach my discipline. Although integration may be
accomplished in many ways, I find it helpful to concentrate on my teaching role of a
shepherd. As a shepherd I mentor students and as a mentor I shepherd students. (Try
to say that fast five times!)
Shepherd as Mentor
The acronym "PHP" appears on a post-it on one corner of my Macintosh monitor.
Although a visitor may think the note reminds me of an otherwise long forgotten health
insurance policy, the note actually reminds me to "practice his presence." This phrase,
from the well known book by Brother Lawrence (1982), aptly describes the role of a
shepherd as mentor. Fulfilling that role includes, but is not limited to, (a) being
available for students, (b) being alive with students, and (c) being real to students.
Being available for students
A faculty member is expected to keep regular office hours in order to help students
with advising or academic work. I know I've been able to mentor students in
significant ways during these designated hours. Practicing God's presence, though,
helps me extend my availability to students beyond the planned amount. When I am
truly in touch with God, I regard an unexpected visit from a student as an opportunity,
rather than an interruption. Indeed, I describe some of these moments as most
significant to my wife when recapping a given day. Setting aside my work helps
communicate "Royal Care" for students. They need to know that my main function at
Bethel is to serve them. I cannot do this effectively on my predetermined schedule
only.
A recent example of mentoring a student on her schedule involved counseling a junior
who was in anguish over deciding whether or not to complete teaching certification. I
tried to model active listening and personal reflection. I modeled active listening by
giving her full attention and paraphrasing back to her what she said. I modeled
reflective thought by identifying key factors for her to further consider as she arrives at
a decision. Part of the reflection involved expressing my confidence in her based on
abilities she demonstrated in class. The dialogue I had with her closely parallels
situations she may encounter with young people in the role of a future teacher.
Being alive with students
Being available for students does little good if a shepherd isn't also alive with students.
Students know I am alive when I "walk the talk." That's because Jesus said people will
know I am a disciple by the love I show others (Jn 13:34-35), and James said that faith
without action is dead (Jas 2:14-26). In this vein, I culminated the dialogue with the
anguishing junior by praying that God would clarify the issues for her in his time.
Students need to see that my faith in, and dependence on, God is commonly expressed
throughout the course of any given day.
I am also alive with students on a classroom-wide, as well as a one-on-one, basis. The
most common example of this occurs in the context of regular devotionals. I try to
situate what we do in class in the context of God's larger purposes. I usually
accomplish this by (a) reading Scripture, (b) reading other devotional material, (c)
asking students to silently reflect on a topic, and/or (d) praying that God would speak
through me concerning the lesson topic. Examples of recent devotional topics are
listed in Exhibit 3 on the following page. While the list is not exhaustive, it gives me a
record of some common curriculum topics that may repeatedly reinforce Scriptural
principles.
In addition to devotionals, I emphasize God's purposes by relating classroom
experiences to other campus or world events. An example of the former occurred
when I applauded the worship style of a steel band from Trinidad. After I attended
the concert I shared with students my discontent with the reserved way in which white,
middle class America (including myself) usually worships. An example of the latter
occurred when I shared about my personal experiences at Promise Keepers, in Boulder,
CO and Washington D.C. (1994 and 1997, respectively). In particular, I was moved by
the common agenda of men from different denominations, races and economic classes.
Being real to students
Being alive with students is closely tied to being real to students. If I want students to
discover truth in all possible forms, I need to speak the truth myself and help them feel
comfortable speaking the truth. Speaking the truth requires transparency, or an honest
account of one’s feelings at crucial times. Often my feelings are evident during
classroom devotionals. A few years ago I led a series of devotionals on the topic of
developing intimacy with God. I told students openly that the series stemmed from
my own frustration over lacking progress in this area. Part of the series utilized
imagery to make our appreciation of, and experience with, God more concrete. The
technique was recommended by Greg Boyd during faculty retreat. In addition to
using imagery I shared several excerpts from the book God Came Near (Lucado, 1987).
As with Boyd’s imagery exercise, Lucado’s rich metaphorical language helped to
underscore many of God's qualities, and to personalize his promises to us.
In addition to classroom devotionals, my mentoring role involves modeling a variety of
Christ-like qualities through discussions and other activities in the classroom.
Qualities I strive to model include dependability, humility, integrity, respect and
servanthood. Due to my human limitations, my consistency in modeling qualities
fluctuates with my circumstances and the particular quality in question. One of the
qualities I try to model most is humility, because developing so many other qualities
depends on having a humble attitude. I often demonstrate humility by admitting
mistakes freely, and by welcoming student's input regarding assignments and grading.
I have also occasionally adjusted the due date of an assignment, or even adjusted a
student’s score when a response indicates ambiguity in my exam question or
assignment.
A recent example of adjusting a student’s score exemplifies my views of authority and
the teacher-student relationship discussed in the section on teaching philosophy and
goals (pp.1-4). In this case, the student didn’t believe her score reflected her
understanding of assignment topics and her ability to express them. It was an
open-ended assignment requiring her to develop fitness materials that would benefit
physical education students of any ability. Her verbal explanation brought to light the
significance of her ideas better than the written materials. My conversation with her
gave me a much better appreciation of her interest in the topics and her desire to
elaborate about the ideas in writing. In the end, her rewrite of the materials resulted in
earning a higher grade. More significant than the rewrite, though, was the mutual
respect developed because we could talk about the process openly. Before I had
reached a decision about raising the grade, both of us shared that our comfort level in
discussing the assignment was much more important than the grade itself.
An autocratic teacher may have reacted to the student’s concern defensively. As a
result, the conflict might have been exacerbated because the student’s concern would be
viewed with criticism or even scorn. While the teacher may not verbally say it, the
teacher may be thinking ‘Who are you to question my grading’? The very idea of
changing a grade would convey weakness. At the other extreme, the permissive
teacher may buckle under the pressure of a student questioning a grade. This teacher
may raise the grade without reflective thought because the idea of conflict is too
unpleasant. This teacher may be thinking ‘Will you be upset with me and give me a
poor course evaluation’?
My approach to the conflict corresponded to the biblical management model in that I
tried to resolve it without preconceived ideas (Exhibit 1, row 6, p.2). I learned the
student’s perspective and engaged in transparent discussion myself. After learning
new information, I raised the grade following the rewrite because I believed it was the
best way to encourage her and recognize truly fine work. Exercising flexibility was
possible because I recognized a higher authority in my classroom than me—God and
his word. Certainly there are many times when I do not raise a grade because the
student’s reasons are unwarranted. But I do hear the student out and give all but
frivolous concerns careful thought. Listening to student concerns is an important
aspect of mentoring by being real. In addition to a shepherd serving as mentor, a
mentor serves as a shepherd.
Mentor as Shepherd
My faith informs my role as a mentor-shepherd, as well as a shepherd-mentor. Indeed,
my overall notion of what constitutes shepherding and teaching is shaped by my
Christian worldview, as expressed in the statement of teaching philosophy and goals
(pp.1-4). I regard teaching in terms of what it literally means to educate--to "draw out"
truth from students, rather than to "pour in" facts. Therefore, even though I need to be
in charge, I try to avoid being the absolute authority on classroom topics. Instead, I act
as a guide or facilitator to help students interact with subject matter and with each
other.
Questioning is the primary vehicle for drawing out truth from students. Questions
may be posed verbally or in writing; to a single student, group of students, or to an
entire class. Last fall I posed an exam question in the context of evaluating teaching
effectiveness (refer to Essay 3 on final exam for EDU 423, Appendix B). Students were
asked to list several questions they would want to answer in evaluating their own
teaching. The open-ended question caused students to reflect about their strengths
and weaknesses, and about how teaching effectiveness might be measured. After
listing their questions, students needed to explicate the procedures they would follow
to actually answer two of the questions.
Facilitating personal reflection through questions is something Christ did often. When
a mother requested that her two sons sit on respective sides of Jesus in his kingdom, he
replied by asking, "Can you drink the cup I am going to drink?" (Mt 20:22). When a
crowd told Jesus his mother and brothers were outside looking for him, he asked them,
"Who are my mother and my brothers?" (Mk 3:33). When chief priests and elders
asked Jesus about the source of his authority, he asked them where John's baptism came
from (Lk 20:3). Granted, many of Christ's questions were rhetorical. Yet, a pattern of
higher level questions is recorded throughout the Gospels.
Discipline Informing Faith
Physical training enhances my understanding of God and service for God. Although a
willing heart is also required for serving God, understanding him is a good place to
start.
Understanding God
I understand God better when some aspect of my discipline serves as a word picture or
concrete expression of a biblical truth. Examples in physical education pertain both to
my vertical relationship with the Lord, and to my horizontal relationship with others.
Vertical relationship
My understanding of God is enhanced when I compare training in the physical realm to
that in the spiritual realm. Training in the physical realm requires commitment,
sacrifice and perseverance. Without a commitment, training would never get
underway. Commitment stems from a purpose the athlete has in mind. What does he
want to achieve? Sacrifice is also required early on because training requires time and
effort. How else can someone lift weights, run uphill, or dive for a volleyball
successfully? An attitude of laxity just doesn't cut it. Over time, the training process
is not completed without perseverance. Muscles are not toned in an hour or a day.
They must be stressed or overloaded day after day, week after week.
Spiritual training occurs in much the same manner as physical training, although its
value is eternal (1Ti 4:8). Commitment to the Lord is essential to spiritual training,
both initially and over the long term. Otherwise, I won't be willing to engage in the
spiritual disciplines when I do not "feel" like it. The sacrifice of time and effort
parallels physical training as well. That's why so many Christian leaders emphasize
the need to spend more time praying the busier we are. Likewise, perseverance is
necessary for spiritual training. Satan usually hits the hardest at the times I decide I
cannot improve or no longer need to improve. While I may understand the benefits of
spiritual training simply by reading Scripture, the principles come to life in a concrete
way when I experience the results of being well trained physically.
Horizontal relationship
My relationship with others is enhanced as I compare the teamwork required for
athletic success to that required for success as a team player in the body of Christ. An
athletic team functions best when players share a common purpose, when they are
under a common authority, and when players value each other's roles. Without a
common purpose, a team may be headed in as many different directions as there are
players. Unity requires that players set aside individual agendas in favor of group
goals.
Sharing a common purpose depends heavily on a team's submission to a common
authority. The authority for an athletic team is the coach. One of the coach's roles is
to serve as a visionary--to dream about possible goals and determine what might be
accomplished realistically. In addition to establishing goals, the coach also gives major
consideration to how goals will be met.
Along with a common purpose and authority, players on a team need to value each
other's roles. Each player has different abilities and ways to utilize abilities. Success
is maximized when each player performs the role that has been assigned. Players need
to respond to the coach's authority on short notice, since roles often change. Every
player cannot carry the football, even those who are eligible. Sometimes a running
back acts as a decoy so a wide receiver can get open for a pass. The prideful player
who insists on personal glory becomes a real hindrance to team success.
Being on "Christ's team" has many parallels to being on an athletic team. Christians are
also called to have a common purpose--to be "like-minded" (Php 2:2). Being
like-minded requires people to be motivated by the same love. Christian love is what
allows me to uphold an administrative decision at Bethel, even when I do not agree.
Being like-minded also requires believers to submit to Christ's authority (Mt 28:18).
Christ, of course, is more than a "coach" to the believer. He is our all in all.
Nevertheless, we can compare Christ in some ways to the coach of a team, just as the
Apostle Paul compared Christ's headship in the church with the headship of a man in
the family (1 Co 11:3). Christ is a worthy authority because he is appointed by God,
receives divine revelation from God, and because he has already "walked in our shoes."
He faced every temptation that anyone will experience, yet without sin (Heb 4:15).
In addition to being like-minded and submitting to Christ, believers need to value each
other's gifts (1Co 12:12-30). All are not called to perform the same functions. People
need to rejoice and suffer with others in the body. Each person's gifts blossom most
when nurtured with the support and encouragement of others. People who draw
attention to themselves cause division in the body and rob God of the glory he deserves.
Serving God
Physical training helps me serve God better in at least two related ways. One way is
through a better understanding of God. The more I understand God through
training-related word pictures, the better I can appropriate his strength (and my faith)
to serve him. This is particularly true when I serve outside my "comfort zone."
In addition to serving God due to better understanding, physical training also provides
stronger physical and emotional capacities with which to serve him. When stress
upsets me emotionally, when I am tired due to insufficient exercise and poor nutrition,
when I become ill from violating natural health laws, I am not as fit for God's service. I
don't use my time as well. Less time and energy renders me unprepared to respond to
the needs of others around me. The human body functions in an integrated manner.
A danger exists in compartmentalizing aspects of the body and assuming that one
experience affects only physical development and another experience only spiritual
development.
Closing
The person of Jesus Christ, and the written expression of his life and kingdom serve as a
reference point for my pursuit and proclamation of truth in all its forms. As I
fellowship with Christ, I am motivated to use my mind and body in responsible ways to
learn and grow all I can, using the Bible as a screen through which I determine what is
and isn't true. Faith informs the discipline of physical education and the teaching of
that discipline in a variety of ways. Specific topics in the discipline need to be
addressed from a Christian perspective. In addition, the integration of faith and
learning are rooted largely in two different, yet closely related teaching roles: mentoring
and shepherding. These roles challenge me to model the character of Christ in and out
of the classroom, and to compare my teaching methods to the ways in which Christ
interacted with, and taught, the people of his day.
The discipline of physical education also informs my faith, though not nearly as much
as my faith informs the discipline. I understand God better as I compare training in
the physical and spiritual realms, and as I compare teamwork required in my discipline
to that called for in the body of Christ. Understanding comparisons between my
discipline and spirituality helps me serve, as well as understand, God better, as does my
own physical training. Effective Christian service that leads others to follow Christ is
what we're ultimately trying to achieve, as expressed in the mission statement for the
Department of Education, and Bethel College as a whole.
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Dweck, C., & Elliott, E. (1984). Achievement motivation. In M. Hetherington (Ed.),
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