The Blackboard

Education in the age of COVID is an opportunity for teachers and students to investigate the role of language in an intense real-world situation. Rachel Griffis considers the prevalence of analogies and the deeply troubling ways that irresponsible and unethical language is destroying civic life and communal bonds.

The course I am teaching is part of the university’s core curriculum. Core comes from the Latin word for “heart,” I told my students. The same Latin root, cor, gives us the word, courage, I added. Why might the courses at the heart of the university’s curriculum require courage? I inquired. It’s up to us to decide if we have the courage to accept what is challenging, they wrote.

Students sometimes come to us in crisis, but always they come from a world filled with challenges and are with us only for a season. We could do far worse as professors than to model our approach to education and guidance on Dante’s Virgil and walk with our students until another valley opens to them.

Preserving moral authority in schools would truly be something to cheer about.

It’s said that seeing is believing. And even sleight-of-hand may be caught in the act if you watch closely enough. But things began to...

After years of research, I have developed a three-stage teaching method that breaks new ground in pedagogical theory: Stage 1: Pay attention. Stage 2: Be astonished. Stage 3: Tell about it.

It almost feels heretical to say that at the center of our religion, indeed our existence, is a God that can be wounded and broken, but this is precisely the Christian claim. We live in a world that can be degraded, and God entered that very degradation in Christ. So might there be a connection between what we do in the world and this world's wounded God?

The frictionless existence we were promised, one that freed us from slavish obedience to place and tradition and family bonds, turns out to be one in which we amorphously float about in a gelid atmosphere longing for the halcyon days of family farms and quaint communities.

In this piece, I turn from the abstract idea of the marriage between the outer world of work and the inner world of the spirit to centers of education that are midwifing this renaissance of theologically-informed labor.