DISCOURSE CONCERNING THE teaching of beliefs and values is often muddied because the two terms tend to be used interchangeably. It is argued that a preliminary stipulation of these and other terms which described various key moments in the process of teaching values, taking into account the interplay of psychological and ethical variables, will enhance the possibility of developing an effective and justifiable pedagogic model in values education.

DAVID PURPEL, PROFESSOR EMERITUS in the School of Education of the University of North Carolina at Greensboro, delivered the keynote address at a conference hosted by the Kuyers Institute in October 2007. Entitled “Reimagining Educational Excellence,” the conference explored how the call of Micah 6:8 can reframe our visions of educational excellence. Dr. Purpel’s presentation, “What Matters: A Riff on Micah 6:8,” is reproduced here in slightly edited form.

Though it overtly emphasizes technique and process, education holds a hidden curriculum—the implicit values and attitudes that are being communicated to students. A concern for excellence too often ends up mirroring the culture’s preoccupation with consumerism, hierarchy, and competition and winning, merely serving the individualistic ends of social and economic advantage. Micah, on the other hand, urges us to seek justice, loving-kindness, reverence, and joy. A truly excellent education forms students who are morally responsible, dwell in community, seek justice, and care for others.

“And now I will show you the most excellent way.” (1 Cor. 12:31b NIV)

THE CURRENT QUEST for educational excellence in the United States is characterized by numerous well-intentioned caveats accompanied by several challenging barriers. In the present paradigm, the curriculum is preeminent; norms of excellence are predetermined; and an individualistic, competitive, “one-size-fits-all” approach prevails. In a reimagined ethic of excellence in inclusive education, teachers are challenged to look first to the needs of students (i.e., individual students with and without disabilities, as well as the collective community of learners) and to consider how educators and students might work collaboratively to receive and express learning in a range of responsive ways. To realize such an ethic of excellence, teacher education programs at Christian colleges and universities should equip inclusive educators to be collaborative advocates and change agents characterized by love and caring service.

DESIRING TO FULFILL their institution’s mission to integrate faith and learning, faculty members at Christian colleges and universities often face a special challenge. While they attempt to jettison the anti-intellectual label often associated with evangelicals through their scholarship, they are also pursuing excellence in their roles as spiritual models for their students. Research conducted among seven professors who exemplify the integration of faith and learning at Wheaton College revealed a common characteristic: humility. In spite of their considerable professional accomplishments, all participants demonstrate a humble admission that they do not have all of the answers—doctrinally, philosophically, or academically.

BONHOEFFER’S Life Together describes disciplines for Christian formation. Based on communal life, these disciplines assist Christians to take seriously Christ’s call to discipleship. This article describes the disciplines of dispersion and community, reading Scripture, prayer, solitude, discernment, service and confession. Disconnected from contemporary Western life, they seem to bear little relationship to spiritual awareness Pedagogy contemporary classrooms. The article considers some classroom processes akin to Joyce and Weil’s Personal Family and Social Family models of teaching that contribute to spiritual awareness pedagogy that eventually enables children to embody these disciplines as Christians who take their call to discipleship seriously.