Running Head: DIVINE PEDAGOGY IN CYBER SPACE

Divine Pedagogy in Cyber Space Tatiana Pitstick California State University Monterey Bay

IST520 Learning Theory Dr. Nancy Lockwood May 16, 2013

DIVINE PEDAGOGY IN CYBER SPACE Divine Pedagogy in Cyber Space

Instructional designers need to base their methodology in sound learning theories, which currently abound, each with its distinct psychological emphasis. The implemented methodologies and design structure will reflect the designers inherent learning theories. Being abstract in nature, these theories will not always be blatantly obvious, but tend to reveal themselves in the structure and the concrete elements of learning objectives. For example, if an instructor values student growth and input for the learning process, then design will tend to be more student-centered. Essentially an instructional designer will manifest her world view in the way she constructs lesson. Similarly, integrating philosophy and instructional psychology is natural for the designer, and without a doubt, theological beliefs will influence course design as well. In other words, how designers value life will reflect how they format their lessons. Despite human limitations (and even due to personal mistakes), instructors need to encourage their students to be the best they can be, which is ultimately what Divine Pedagogy promulgates. Divine Pedagogy provides the rubric for integrating divine purpose with personal interests. God has been a Teacher for all humans. As the Ultimate Social Constructionist abiding within His methodology, He seeks to give emancipatory knowledge and true fulfillment to all people. Besides these elements, the theorys major strengths stem from the pivotal value placed on each person and the necessity to scaffold any instruction patiently. These aspects encourage greater patience and understanding on behalf of the teacher for her students. The theoretical weaknesses may primarily lie in the fact that some people may think the theory irrelevant, contrived, or too personal for secular society and modern mentality. Divine Pedagogy, however, is applicable to current society despite cultural stipulations. Even though

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contenders would suggest otherwise, Divine Pedagogy has infinite implications and applications, even within cyber space. Scenario Christian beliefs correlate directly with the theories behind Divine Pedagogy. Following as such, the theory accepts the fact that God knows each ones abilities. Teachers, therefore, have to recognize student understanding and aptitudinal levels. Focusing only on teaching is inadequate, as there needs to be a greater emphasis placed on the learner and the process of learning (Willey, 2009). Besides regular assessments for content acquisition, instructors must consider the various dimensions of personal maturity as well as present interests and desires of the students. Relating to the whole person, therefore (and not just to the academic mind), is essential for making connections for the students, for making meaning out of the content, and thereby for learning. Theory Under the precepts of Divine Mercy, a constituent of Divine Pedagogy, teachers also have to check for signs of stress and frustration that can block progress. They can assuage the emotional (and mental) pains and encourage students to carry on so as to optimize volition. Verily there must be a blending of knowledge and experience to help students gain wisdom (Flowerday, 2012). Divine Pedagogy leads to extensive higher order thinking and incorporates narrative as an excellent tool for connecting the content to personal experience (Merriam, 2008), especially as demonstrated in the effectiveness of reading Holy Scripture with all its narratives and parables (Dunlap, 2012). Following the humanistic beliefs of the Faith, the key factors that influence learning under Divine Pedagogy include docility and volition motivated by patience on behalf of both

DIVINE PEDAGOGY IN CYBER SPACE instructor and student; an emphasis on compassion and interpersonal connections or

communication; and a focus on the recognition of self worth and freedom; and the process of maturing as children of God while gaining wisdom (Willey, 2009). The most obvious qualities of Divine Pedagogy include: (1) Content is important, but the individual student is more important than factual knowledge; 2) Wisdom (and knowledge) is gained through a process of apprenticeship characterized by pedagogical scaffolding that aims for the students fulfillment found in learning and not through public acclaim; 3) The teachers own personal beliefs and behavior should construct a safe-learning environment. The role of the teacher or instructor is to encourage the learner to seek truth so as to discover Truth Itself as found throughout life. There is a correlation between the teacher as guide and the Master Teacher Himself, insomuch as Jesus led His Disciples in apprenticeship of self discovery and wisdom. As Divine Pedagogy clarifies, God helps people with grace to learn from their mistakes. The term pedagogy comes from an ancient concept referring to the guidance or coaching of children (Dei Verbum, 2006). When seen in the light of faith, pedagogy refers to the link between divine filiation (being children of God) and learning. Teachers are responsible, therefore, not only for supplying content material but also for providing personal support and nourishment (to the degree that is appropriate in respecting circumstances and peoples freewill). Teachers cant expect students to be machines that regurgitate information, for that is not true learning. Rather, they have to lead students to process the information, in understanding it fully andespeciallypersonally. The daily dialogue between teacher and student brings

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each to a deeper understanding of reality. Teachers, therefore, lead by example, not just written examples on the board or online, but also through their personal lives, which ought to express confidence and support while accommodating the needs of their students (Gresham, 2006; Dei Verbum, 2006) . However, how would an instructor following the tenets of Divine Pedagogy defend her theoretical stance when teaching online, perhaps to students in a non-Christian or anti-Christian environment? In the USA, she could enjoy her freewill to a higher degree than in certain regions of the world that dismiss the validity of religious freedom or personal expression. If she were to instruct abroad in a country that were even monotheistic in nature, but Jewish or Muslim in central and political adherence, than her pedagogical practices might invite discrimination and even blatant rejection. There is, however, strong argumentation in favor of Divine Pedagogy as an excellent theoretical structure for any course, without infringing on personal beliefs.

DIVINE PEDAGOGY IN CYBER SPACE Defense

In terms of the online scenario, the instructional designer has numerous resources to consult in supporting Divine Pedagogy for usage in cyber space. There is, in fact, a multitude of documents in defense of Divine Pedagogy. For example, the National Directory of Catechesis (2005) explains in depth Divine Pedagogy and its inherent learning theories and religious beliefs. The role of the teacher or instructor is to encourage the learner to seek truth so as to discover Truth Itself as found throughout life. There is a correlation between the teacher as guide and Jesus Who leads His Disciples in apprenticeship of self-discovery and wisdom. The concept of Divine Pedagogy widens in this correlation: Teachers must seek to teach as God teaches. In the vastness of its nature, instructional designers find Divine Pedagogy appealing due to the magnitude of its applicability. Another concrete example of theory-in-practice is the University of Dayton, which provides training in catechesis (religious instructional design), and, in sync with the demands of modern society, also offers catechetical courses both online and in person. With an emphasis on individual growth and peer collaboration for learning, their courses make real the learning experience, so that one may not be not lost in cyber space, devoid of personal connections. The VLCFF (Virtual Learning Community for Faith Formation, 2012) coursework at the University of Dayton has an open schedule for the online course which allows students to work at their own pace while staying on track with a community of other learners. After posting answers to daily questions, participants can attend to the postings of classmates, so as to learn with and from them as well. This integration of peer learning clearly demonstrates the positive aspects of social learning theory and constructivism that contribute to molding a better society (Gredler, 2005).

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The structure of the forums encapsulates the essence of Divine Pedagogy, inspiring each other through discussion and readings. One can learn a lot from classmates, which is only limited by the degree of sharing within the online community. The forums allow for deeper discussion that elaborate on both social and personal implications, significantly pushing to higher order thinking (Reiser & Dempsey, 2012). The content for the coursework includes required readings from scholarly articles that stimulate reflection and discussion. None of the assignments would be considered busy work, as they all provide pertinent information that lead to deeper understanding. Interestingly, the design of the course has concepts scaffolded according to depth of cognitive understanding. The preliminary section of each week begins with Getting Started topics, which lead to Initial Discussion after further reading, and then culminate finally with Growth in Understanding with more challenging articles for reflection (VLCFF, 2012). All sections aim to guide discovery of new aspects about faith and allow for synthesis as demonstrated through discussion and short essays. The amount of reading is balanced, without overloading students, for optimal synthesis of course content is critical for learning. As exemplified by the VLCFF coursework, Divine Pedagogy must respect the rights of the individual, allowing for freedom of conscience without coercion. This freedom allows for extensive questioning so that one can learn from anothers experiences. Divine Pedagogy also implies that instruction will ultimately contribute to ones eternal happiness. Therefore, the educational environment must respect the rights of the individual, allowing for freedom of conscience without coercion. This freedom allows for extensive use of questioning so that one can learning from one anothers experiences.

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Besides this concrete example of productive online coursework demonstrating this theory successfully employed, J. Gresham (2006) also provided many arguments in favor of Divine Pedagogy in his article The Divine Pedagogy as a Model for Online Education. First of all, he claimed that Divine Pedagogy emphasizes adaptation, an essential element in the majority of modern instructional theories. As such, the instructor will teach in imitation of the divine pedagogy to adapt his message to the needs and capabilities of each student (p.25). Thus, besides viewing online education as a tool for the concrete adaptation to the needs of students, one can also consider the online environment as part of that contemporary cultural context to which technological learning must adapt (p.26). Gresham (2006) continued his defense of Divine Pedagogy being implemented in online education by explaining other components of the theory. Divine Pedagogy professes that, in teaching us, God adapts the divine wisdom to our limited human capabilities (p.26). The teacher is an instrument of promulgating that wisdom but the physical presence of the instructor is not essential (p. 26) because the lesson itself aims to bring Truth to the learner. Gresham followed to explain that divine pedagogy emphasizes the active participation of the student in his or her own learning, as is paramount for online education (p.28). In case there were any further questions, Gresham fervently stated, In conclusion, the divine pedagogy provides a model of adaptation to students, cooperation in a learning community, active student participation and use of multiple media for teaching that can provide a theological justification and guide to online education. The Incarnation as a central aspect of the divine pedagogy does not privilege face-to-face instruction over virtual learning but rather calls all theological educators,

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whether teaching in the classroom or online, to enflesh their teaching in their own lives and to assist their students to do likewise. (p.28) Although Divine Pedagogy typically applies to religious instruction (catechesis), Divine Pedagogy does not limit itself to religious doctrine but to the development of the entire individual: spiritually, physically, mentally, culturally, professionally, etc. Undeniably, course content (such as religious doctrine) is not the primary focus in education. Just as Shinichi Suzuki (1983) did not focus only on music, so Divine Pedagogy does not limit itself to religious doctrine. As Suzuki has stated (Suzuki Music, 2005): Character first, ability second. He clarifies this concept further: Teaching music is not my main purpose. I want to make good citizens. If children hear fine music from the day of their birth and learn to play it, they develop sensitivity, discipline and endurance. They get a beautiful heart (Suzuki Music, 2005). Besides focusing on the development of the individual, Suzuki also placed great emphasis on parental involvement in education, a critical component of Divine Pedagogy. So although typically incorporated into catechetical design, Divine Pedagogy would be applicable to any field of study and would involve any strategies that respect the individuals freedom and growth in wisdom, including online education. Furthermore, owing to its malleability, other learning theories can supplement a classroom that is established on Divine Pedagogy. The instructor can creatively integrate other learning theories within the application of Divine Pedagogy. Other methodologies are valid, therefore, such that implementing Divine Pedagogy is more seen as a governing inspiration (Willey, 2009, p.7). Therefore, educators can easily implement any learning theories that support and value the individual, as demonstrated in Suzukis mentality. An instructor can also easily implement Vygotskys (1978) concepts, especially his Zone of Proximal Development or ZPD. L.C. Moll

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(1992) summarized this learning theory: The ZPD is a concept that explains how thinking that is initially carried out among people in groups becomes reorganized, with individuals gradually taking over more control and direction of their own thinking and relationship in a world with they always remain interdependent (p.288). This belief supports the emphasis given to the individuals freedom, a crucial characteristic of Divine Pedagogy. In Vygotskys (1978) words, what we call the Zone of Proximal Developmentis the distance between the actual developmental level determined by individual problem solving and the level of development as determined through problem solving under guidance or in collaboration with more capable peers (p.86). This final part of the quote further addresses the need for apprenticeship and learning in a supportive community under Divine Pedagogy, such as would be typical in an online forum. As Divine Pedagogy attests, God also challenges people in increments (as Wood et al., 1976, termed as scaffolding, p. 90). S. McLeod (2012) indicated that Vygotskys theories support the instructional concepts such as scaffolding and apprenticeship, in which a teacher or more advanced peer helps to structure or arrange a task so that a novice can work on it successfully. In this way, teachers scaffold concepts so as to guide students so they may attain certain objectives with expected results. Ultimately the goal is that the students can later fulfill the objectives independent of the instructors guidance. This educational aspect clearly supports Divine Pedagogy in which teachers instruct students (just as Jesus did) but later let the students, who can freely accept or reject the Truth, to share what they have learned with others. Besides Suzuki and Vygostky, of particular interest in further support of Divine Pedagogy are the theories of Multiple Intelligences as described by H. Gardner (2011). His theories have led to extensive debates, but he recently tried to clarify that there are

DIVINE PEDAGOGY IN CYBER SPACE three distinct uses of the term intelligence: [1] A property of all human beings (All of us possess these 8 or 9 intelligences)

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[2] A dimension on which human beings differ (No two peoplenot even identical twinspossess exactly the same profile of intelligence) [3] The way in which one carries out a task in virtue of ones goals (p.v) As such, he reinforced the importance and uniqueness of the individual as emphasized in Divine Pedagogy. He further described his theory of seven intellectual regions in which most human beings have the potential for solid advancement (p.390). Such concepts clearly support Divine Pedagogy, insofar as all human beings have personal talents, and the educators need to help their students to discover what those talents are and how to develop them. Gardner also stated that those charged with educational planning must decide which means can best be mobilized to help that individual attain desired competence, skill, or role. In the case of the highly talented individual, it may be necessary (and sufficient) to enable him to work directly with an acknowledged master, in a kind of apprenticeship relation; it should also be possible to provide him with materials that he can explore (and with which he can advance) on his own. (p.407) Obviously such perspectives support the aspect of apprenticeship so critical to Divine Pedagogy. He further argued that these intellectual competences never develop in a vacuum. Rather, they become mobilized by symbolizing activities in on-going cultures where they have practical meaning and tangible consequences (p.390). Yet Gardner (2011) also clarified that he adamantly rejected educational practices that [he] found offensive; for example, describing different racial or ethnic group [sic] in terms of their characteristic intellectual strengths and

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deficiencies (p. xv). His stance, thereby indirectly supports Divine Pedagogy, namely in its deep respect for culture and in its valuing the individual.

Limitations Even in a non-Christian or anti-Christian environment, a proponent of Divine Pedagogy must respect freewill without coercing compliance to religious beliefs. Respecting such boundaries online can be difficult, as they are so highly scrutinized by an extremely secularized or biased society these days. If a student postulates a question regarding religious belief within a forum dedicated to students of technology, what does Divine Pedagogy dictate? Of course every situation is unique, but one should never judge another for honestly seeking to know the Truth. Undeniably, knowledge of other cultures and psychological perspectives can contribute to the learning experience (Phan, 2012). Everyone has a different experience with God, so perspectives and philosophies abound. Divine Pedagogy predominantly seeks to guide individuals in personal development, which in turn, improves the overall balance in society. Learning is enhanced through this deep valuing of the individual, so that cognitive abilities, behavioral styles, personal interests, and cultural backgrounds are optimized in the educational structure. Through Divine Pedagogy, therefore, each person directly benefits by finding value in oneself and in how to contribute to the betterment of society, either in person or online. In other words, Divine Pedagogy cannot be refuted on grounds of poor learning theory, as it encompasses the best aspects of so many other learning theories! Some might argue that Divine Pedagogy is limited by its religious correlations and not applicable to modern secularized society. The theory, however, is so malleable, it has room for

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almost any instructional philosophy that supports the importance of the individual and promotes learning through apprenticeship. Dont most teaching theories include these characteristics? In Learning and Instruction, M.E. Gredler (2005) compiled the beliefs of numerous theorists that have acquired significant attention in the educational arena. For example, she described Jean Piagets theories of Cognitive Development, how children mature in reasoning based on social influences; cognitive development is a key component of Divine Pedagogy. R.A. Reiser and J.V. Dempsey (2012) also compiled overviews for educational theories, such as the elements that comprise Constructivism that is structured by cognitive apprenticeship and higher-order learning outcomes (p.47), two constituents of Divine Pedagogy. Similarly, narrative strategies are typically incorporated in both secular and catechetical settings. In fact, incorporating personal narrative and reflection are fundamental for successful learning under Divine Pedagogy (Willey, 2009). Therefore, Divine Pedagogy does not have limits in terms of application. All learning theories, insomuch as they support Christian tenets, therefore, can complement Divine Pedagogy. Conclusion Divine Pedagogy allows for creativity within instructional design so that teachers can easily incorporate any method or theory that applies to the situation, even for online education. Owing to the variety of human design, instructional design will lead to a plethora of colorful results. Of course, teachers have to find the balance between fulfilling curriculum requirements and maintaining volition by avoiding potential cognitive overload; giving too much or too little can be equally disheartening for students (Reiser & Dempsey, 2012). Just as God recognizes the best pace for development, so too, experienced teachers need to gage how to pace lessons for optimal learning. Emulating Divine Mercy guides them to be patient and reconciliatory with less

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than docile students, whether online or in person. Thus instructors can establish a safe-learning environment, so that teaching methodologies or instructional idiosyncrasies instill trust in students, even when things dont go as expected.

DIVINE PEDAGOGY IN CYBER SPACE References

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--. (2006, October 3). Dei Verbum and divine pedagogy. The Sacred Page. Retrieved from at http://www.thesacredpage.com/2006/10/dei-verbum-and-divine-pedagogy-part-1.html --. (2005). Suzuki music: Learning with love. Canterbury, Australia: Suzuki Talent Education Association of Australia. Retrieved from http://www.suzukimusic.org.au/phil.htm Darcy-Berube, F. (2012). Article 9: Apprenticeship in the Christian life. NCCLs Evangelizing Catechesis. Virtual Learning Community for Faith Formation. Retrieved from https://vlc.udayton.edu/ Dunlap, J. (2012). Divine pedagogy and methodologies. NCCLs Evangelizing Catechesis. Virtual Learning Community for Faith Formation. Retrieved from https://vlc.udayton.edu/ Flowerday, T. (2012, February 15). GDC 143: Divine pedagogy and catechesis. Catholic sensibility. Retrieved from http://catholicsensibility.wordpress.com/2012/02/15/gdc-143divine-pedagogy-and-catechesis/ Gardner, H. (2011). Frames of mind: The theory of multiple intelligences. [3rd ed.]. Philadelphia, PA: Perseus Books Group. Gredler, M.E. (2005). Learning and instruction: Theory into practice. Upper Saddle River, NJ: Pearson Education, Inc. Gresham, J. (2006). The Divine Pedagogy as a model for online education. Teaching Theology and Religion, 9(1), 24-28. McLeod, S. (2010). Zone of proximal development. SimplyPsychology. Retrieved from http://www.simplypsychology.org/Zone-of-Proximal-Development.html

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Merriam, S.B. (Ed.). (2008). Third update on adult learning theory: New directions for adult and continuing education. Hoboken, NJ: Wiley Periodicals, Inc. Moll, L.C. (1992). Vygostky and education: Instructional Implications and applications of sociohistorical psychology. Cambridge, MA: Cambridge University Press. Phan, P.C. (2012). Article 5: Faith in cultures: Inculturation and catechesis. NCCLs Evangelizing Catechesis. Virtual Learning Community for Faith Formation. Retrieved from https://vlc.udayton.edu/ Reiser, R.A., & Dempsey, J.V. (Eds.). (2012). Trends and issues in instructional design and technology. Boston, MA: Pearson Education, Inc. Suzuki, S. (1983). Nurtured by love: The classic approach to talent education. (W. Suzuki, Trans.). Van Nuys, CA: Alfred Publishing. United States Conference of Catholic Bishops. (2005). National directory for catechesis. Washington, D.C.: USCCB. VLCFF (Virtual Learning Community for Faith Formation). (2012). Introduction to catechesis. Retrieved from https://vlc.udayton.edu/ Vygotsky, L.S. (1978). Mind in society: The development of higher psychological processes. Boston, MA: Harvard College. Willey, P. (2009, July 10). Catechetical Conference on the Pedagogy of God. [Conference introductory paper]. Retrieved from http://www.archindy.org/oce/download_documents/items_of_interest/briefing_paper_for _rome_conference.pdf Wood, D., Bruner, J., & Ross, G. (1976). The role of tutoring in problem solving. Journal of Child Psychology and Child Psychiatry, 17, 89100.