Diamond, Miriam R. (Ed.). (2008). Encountering Faith in the Classroom: Turning Difficult Discussions into Constructive Engagement. Reviewed by Marcia Kennard Kiessling, North Carolina State University

Diamond, Miriam R. (Ed.). (2008). Encountering Faith in the Classroom: Turning Difficult Discussions into Constructive Engagement. Sterling, Virginia: Stylus Publishing Pp. xiii + 219         ISBN 978-1-57922-237-6 Reviewed by Marcia Kennard Kiessling North Carolina State University September 10, 2008 Encountering faith in the classroom: Turning difficult discussions into constructive engagement presents a theoretical justification as well as practical tools for intentionally introducing and thoughtfully managing classroom exploration of religious and spiritual values that are an inherent part of the makeup of college and university students. In the foreword, Art Chickering stresses that it is in the classroom that challenges of religion and spiritual diversity must be addressed. Diamond’s book situates educators to better develop their awareness and integration of this important area of student development into the classroom. Though largely targeted for classroom settings, the ability of faculty as well as student affairs professionals to engage in difficult yet meaningful dialogue in the classroom as well as in mentoring and advisory roles is clearly relevant as an important component of holistic student development. In the overview Faith in Learning, Diamond shares that the first time she encountered religion in the classroom, it was self-initiated. She gave her students a choice of three topics and they overwhelmingly chose faith and spirituality. She notes the hunger and yearning of students to talk about such areas of their lives, an area students note as being largely ignored in their classes. Astin (2004) has argued that too little attention is given to student’s opportunities to explore their inner development. Tisdell (2003) recognized that faculty members were more reticent to introduce the topic of spirituality in classes, as higher education has traditionally “emphasized rationality. No one teaching higher education classes wanted to be seen as doing anything coercive, or as pushing a spiritual or religious agenda, or as otherwise being unacademic” (p. 199). Diamond moves beyond these concerns with a book clearly not coercive in nature, and with emphasis on student development of critical thinking skills. How to make space for and manage these discussions is becoming increasingly important. Diamond’s goal with this book is to “explore what happens – and what can happen – in today’s college classroom when course content meets or collides with students’ religious beliefs” (p. xx). Comprising 21 authors, faculty contributors represent the disciplines of Philosophy and Religion, Communications, Higher Education, Educational Leadership, Law, Liberal Studies, Human Resource Management, Education and Social Services, College Student Personnel, and Education and Social Policy. Contributing practitioners include a minister, elementary school teacher, faculty-curriculum developer, Associate Provost for Student Success, Director of Multicultural Affairs, Assistant Director for Assessment, Directors of numerous centers with focuses on religion and public life, service and community engagement, innovation in teaching and education, values in higher education, as well as a doctoral candidate. This book is divided into four parts, each providing an important component. Parts I and II provide a broad perspective of religion and spirituality in higher education from a historical as well as a current perspective, with numerous references included by those who have studied and written about this area of student development. While these first two parts are able to stand alone, the addition of Parts III and IV result in a rich practical resource. The examples and tools provided in the latter two parts support development of an intellectual and respectful dialogue in the classroom among faculty member and students. Part III provides fundamentalist, African American and legal perspectives as well as a cognitive dissonance reducing method. Part IV offers six discipline specific examples from faculty perspectives. Each section and chapter of the book is briefly described below, though the descriptions give only a hint of their full content and value. Part I, Society, Learning, and Religion, includes one chapter by Thomas and Bahr, Faith and Reason, as well as a formal declaration, and is a rationale for including the topic of religion and spirituality in higher education. In recent years, the role of religion has been diminished and devalued, as concerns of separation of church and state have gained prominence. The Wingspread Declaration on Religious and Public Life: Engaging Higher Education resulted from a 2005 meeting of scholars and is included as an appendix. Written from the perspective of participants of the Wingspread meeting, this section provides a view of the changing role of religion in public life as well as on campuses, noting that it is nearly impossible for a campus to claim that religion is irrelevant. It also explores students seeking purpose and spiritual meaning, with members struggling with such questions as if a spiritual framework is an appropriate template for student development. The discussions during this meeting were complex, and summarized by the Society for Values in Higher Education as follows: The academy had to examine how it teaches about religion; how it welcomes students’ diverse religious views and spiritual interests; and how it factors religion into its educational programs and initiatives to strengthen deliberative democracy, all the while preserving standards of intellectual inquiry, public reason, and academic freedom (p. 20). Tying the concept of achieving democracy to the need for an educated citizenry in regard to religious differences, the authors argues for greater effort toward understanding of religious significance and impact on public life. They urge “colleges and universities to be intentional about how they facilitate students’ search for public purpose, self-understanding, and spirituality” (p. 21). It is the intentionality that much of the remainder of this book addresses. Part II, Student and Faculty Perspectives provides an overview from many of today’s prominent scholars both from a theoretical frame of reference and “findings about student and faculty perspectives on addressing religion in college classrooms” (p. xxi). Both quantitative and qualitative data regarding students and their search for meaning and purpose is shared. The two chapters of this section provide undergraduate and graduate perspectives and build a framework for the more specific and narrowly focused topics that follow. Undergraduate Perspectives About Religion in Higher Education, by Trautvetter first shares general information from national studies and then shares results of surveys and focus group interviews from a private, nonsectarian elite university in the Midwest and from case studies of 10 church related campuses. Findings show that students are interested and willing to discuss these topics. Further, faculty who are willing to address the topics both in and out of the classroom and have the goal of assisting students with their search for meaning, are both challenged and rewarded. The author argues that “students do not develop intellectually and morally separately, nor should they” (p. 45). In Faith in Graduate Education, Rogers and Love reflect on their findings from interviews of faculty and students of College Student Personnel programs in three institutional contexts, which are Secular State, Christian University, and Catholic College. They share the definitions, including similarities and differences, of religion and spirituality, noting the importance of understanding the definitions that students and faculty bring with them as having important implications when deciding what is appropriate to include in various educational settings. Utilizing Nash’s concept of religio-spiritual, it is the conclusion of the authors that “the religio-spiritual dimension of development has a valid place in our professional education programs” (p. 60). Noting an increase in holistic development of students, the authors credit this to the shift in education from an instructional paradigm to a learning paradigm. Also noted is the shift in faculty role this can cause; a shift that enables faculty to “legitimately bring their spiritual selves into the academy…and no longer …live divided lives” (p. 60). The goal of Part III, comprised of four chapters, is to provide “tools for conceptualizing and addressing student religious convictions in the teaching-learning experience” (p.xxi). The chapters focus on perspectives of a fundamentalist Christian, considerations regarding the role of religion and spirituality for African American students, a method to reduce cognitive dissonance resulting from exploring topics of religious and spiritual beliefs, and suggestions for avoiding legal problems as a result of classroom explorations. Blinking in the Sunlight, by Catron, and Bringing Faith and Spirituality in to the Classroom, by Giles, Nance, and Witherspoon are especially compelling in helping the reader understand a perspective not easily known if one is not a part of this culture. They provide a rich sense of perspective from specific frames of reference. The fundamentalist student perspective is powerfully shared by former fundamentalist Catron, in Blinking in the Sunlight, in which she refers to Hood, Hill, and Williamson’s (2005) classification of fundamentalists as “dwellers” as opposed to “seekers”. This analogy makes clear how a fundamentalist student strives to keep her belief system intact. Catron takes the reader on a journey in the life and thought processes of a fundamentalist, while respecting the belief systems and religious convictions of these students. Connecting with characteristics of the millennial student, Catron also illustrates why fundamentalist students are particularly challenged when faced with discussions in the classroom that are contrary to their belief systems. Bringing Faith and Spirituality into the Classroom: An African American Perspective authors Giles, Nance, andWitherspoon note that while much research has indicated the strong influences that religion and spirituality have on the way African Americans view public service, the role of community in educational aspiration, and school leadership as examples, “few studies have directly addressed the role of religion in the lives of African American college students” (p. 92). They examine faith as a link to retention and persistence. The historical and cultural context of religion and spirituality are an important part of life in the African American community, and a symbol of hope. The authors write eloquently that when one considers faith as hope, it must be a part of the higher education experience. Giles, Nance, and Witherspoon are hopeful that advances in this area of educational theory will impact the understanding and practice of faculty in regard to teaching African American students, and consequently result in higher rates of success for these students. What I Think I Believe, by Rosier, offers theoretical information based on dissonance theory and a method to deal with cognitive dissonance. Dissonance theory applies to attitude formation and change and posits that individuals have a fundamental drive to eliminate conflicting or inconsistent beliefs. When teaching students with strong religious convictions content that is contradictory to their belief system, dissonance often results. Students need a way to resolve such dissonance. Noting it is ideal to have critical reflection as part of the cognitive dissonance resolution process, the author introduces what she terms the CHANGE Method, providing a step for each letter of the word change. This approach assumes two tenets of being, one is that “the learner constructs learning” and the second is that “the psychological state of the learner is important to the learning process” (p. 80). Rosier offers a practical method of dealing with a difficult situation likely to be encountered by professors. This method is widely applicable, not limited in scope to dissonance caused by discussions of religion and spirituality. Religion in the Classroom, by Lee “addressees the legal rights and responsibilities of both students and professors when religious issues arise in the classroom” (p. 102). Discussing related concepts of the “Establishment Clause” of the First Amendment, legal responsibility, and academic freedom, Lee discusses a variety of educational court cases. Categories of objections on which the court cases are built include objections to assignment or other courses expectations, sponsoring events of objection, and sexual harassment. Also addressed are faculty rights to discuss religious topics in the classroom at public, private secular and religious institutions. Thirteen separate cases are cited. Lee closes the chapter with sound advice and suggestions for avoiding legal problems. Together, the four chapters of Part III help the reader to understand the depth to which religion and spirituality are a core part of who our students are and the value of recognizing and honoring entirety as opposed to parts of our students. To ignore that students are influenced and bring perspectives driven by their values is to overlook the concept of holistic learning. Part IV, comprised of six chapters, progresses to more specific examples and “focuses on how faculty in a variety of disciplines and institutions respond to and work with student religious convictions in their classes” (p. xxi.). Exploring Religion and Spirituality in an Academic Service Learning, by Koth explores two trends that the author points to as promising in terms of faculty who wish to engage their students in holistic and authentic educational experiences. The first trend is the “increase in the number of faculty using academic service learning as a pedagogical strategy” and the second trend is the “emerging movement among faculty to develop lessons that connect academic learning with spiritual and religious exploration” (p. 120). Kolb’s experiential learning model is presented with a modification of academic and spiritual reflection in lieu of reflective observation, thus making the reflection more intentional and focused in scope. Components of academic service-learning to teach religion include preparation to serve, structuring the service-learning experience, and providing campus resources to support service learning. Components of academic service-learning to enhance spirituality include exploring personal meaning, strengthening commitment to serve, and exploring a calling. Examples are provided of spiritual reflection exercises that can be used in service-learning settings. Philosophy and Religious Disagreements in the College Classroom, by Warren explains how the very nature of philosophy is characterized by dissention. She provides a variety of ways that philosophy instructors address objections that arise in the classroom settings. Because philosophy deals with the cultivation of reason, it concerns itself more with how people think, not what they think. Noting that most other disciplines have a set of basic assumptions and philosophy does not, Warren recognizes that “an emphasis on critical thinking and providing reasons is a thread that binds the disciplines together” (p. 139). She takes the reader on a philosophical journey of how she thinks, which include her concepts of “Understanding the Alternatives” in which “students are encouraged to learn the course material to better appreciate viewpoints they don’t currently happen to share” (p. 142) as well as “The Paradox of Apparently Reasonable Disagreement” in which she suggests that we “help our students learn that paradoxes needn’t be avoided or resolved, that they can be tolerated for a time, recognized for what they are as one awaits more light” (p. 145). Warren argues that by understanding viewpoints that don’t coincide with ours, we enhance abilities to communicate and cooperate with many people. She also believes that by appreciating alternative belief systems, we are better able to understand our own positions. When Faith and Science Collide, by Singham shares insights and considerations for those who teach science-related courses. Singham disagrees that religion should be treated as mutually exclusive from science or avoided in the classroom and observes that “leaving it out would reduce the richness of the discussion by excluding the perspective of one of their biggest influences” (p. 149). Throughout this chapter, Singham shares insights regarding class management and uses a seminar as his main example. Topics and types of discussions he shares aim to move his students’ development to higher levels of King and Kitchener’s (1994) reflective judgment scale. He recognizes that “while my goal of getting students to better understand why they believe what they believe may seem limited, the process of getting there opens up a way of thinking that I hope will last them all their lives” (p. 157). His example provides yet another strand with the common thread of seeking to increase levels of critical thinking and reflection of students as a part of the learning process. Teaching Secular Bible to Religiously Committed Students by Baker deals with challenges in the classroom for both student and instructor. Baker’s keen sense of humor helps the reader envision serious and at the same time, humorous classroom scenarios. Demonstrating wisdom and compassion over humor, the author notes that “being a teacher requires that the teacher only break an image that can be replaced with something better, and I am often in no position to replace what I could easily tear down” (p. 171). This chapter categorizes the five types of writing in the bible as religious, legal, historical, poetic, and narrative. Development of critical readers is brought about by asking students to compare translations and further, to discern what the author might have meant by a particular passage. Students in this course are encouraged to compare and contrast and to learn how various interpretations can make significant differences in meaning. This is particularly challenging for students with firm religious convictions and Baker’s awareness of the dissonance this brings about in students illustrates his concern for student development and well being. The Role of Religion and Spirituality in the Law School Classroom, by Hall acknowledges the separation of religion and spirituality from teaching of law yet believes important values are overlooked when instruction ignores this part of the human experience. Hall uses the course Professional Responsibility to discuss the role religion and spirituality can play in a law school context. He provides examples of classroom assignments that move students through processes of exploring how their faith and their profession combine. The American Bar Association’s (ABA) Model Rules of Professional Conduct provides a basic set of moral boundaries accepted by the law profession. Hall notes that they provide a sufficient foundation for the ethical practice of law, yet he believes these rules miss important “challenges of meaning, civility, and personal wholeness” (176). He presents a framework for constructing the temple of an ethical lawyer, which includes personal values, personal and professional experiences, self-reflection, and vision. Hall acknowledges the need to develop scientific instruments to verify the framework’s value ande next GH also believes a casebook must be developed to provide additional support to the value of integrating a more holistic approach to the profession. Because legal issues are often cited as reasons to minimize the inclusion of such topics, this chapter is particularly important in terms of a movement toward lawfulness and appropriateness of broader integration of religious and spiritual connections with classroom content. “Law professors who attempt this exploration are going again the current and are swimming in some very dangerous and uncharted waters” (Hall, p. 175). This provides an example of courage necessary in the academy to do what one believes will improve higher education and society. Teaching About Religious and Spiritual Pluralism in a Professional Education Course is authored by Nash and Baskette. Religio-spiritual, a phrase coined by Nash, refers to the belief that religion and spirituality cannot be separated, and that the quest for meaning lies at the heart of all cultures, people, and professions. The authors teach a joint seminar and note the importance of the ground rules and process of developing a class that has as goals, to inform, clarify, and respond. They believe that people need to have higher levels of understanding about the different religions of the world. Of particular interest is the fact that each time this seminar is taught, the instructors review the First Amendment to the U.S. Constitution, where the wall of separation between church and state is actually low, not high. Favoring or discrimination against religio-spirituality in public schools is impermissible, but studying about religio-spirituality is acceptable. No pandering or promoting is ever allowed, however, or the First Amendment has been seriously violated. (p. 200) Many who argue against inclusion of religion and spirituality in higher education do so from a concern that one religion is promoted over another. Clearly, as is noted above, this is not the case among educators included in this text. The value as addressed by all of the authors for integration of religion and spiritual concepts lies in goals of developing critical thinking skills, a stronger knowledge base of religions and belief systems held by our students, and a resulting improved ability to understand one another which can lead to a stronger, more inclusive democracy. Religion and spirituality are being considered as a new form of cultural competence (Hodge, 2007), and are moving back into the mainstream of higher education. Though a definition of spirituality is elusive, contributors to this book have drawn from work of scholars including Tisdell, hooks, and Astin. These definitions are not identical, but they are also not exclusive of one another. Generally, they deal with a search for personal meaning, a connectedness, and purpose in life. They are concerned with the inner sphere of one’s life, not with outward or material concerns. In this book, religion and spirituality are not explored in terms of coercing or changing one’s belief system nor is this book an effort to espouse which, if any, religion is correct. Instead, it is about learning and better understanding one’s own religion or lack thereof, as well as the religious convictions of others. Further, it is about being able to have dialogue around these topics which are great influences on who we are. Surely such understanding will have beneficial societal effects. When put in this light, these topics, which share in the overall goal of better understanding self and others contribute in a meaningful way to a student’s overall education. Astin (2004) wrote a compelling article regarding why spirituality deserves a place in liberal arts education. Many others have written similarly (Zajonc, 2003; Subbiondo, 2005; Love, 2001; Palmer, 1993; Sandeen, 2004; Chickering, Dalton, & Stamm, 2006), connecting values of spirituality and education. Encountering faith in the classroom: Turning difficult discussions into constructive engagement offers a new angle on the topic in that it provides not only justification and context for the topic of religion and spirituality in higher education, it also offers specificity from a variety of perspectives of how to initiate and manage this. This is a book whose chapters can be read independently of each other, and thus, can be used as a resource. For example, if one is seeking a better understanding of legal concepts or concepts of cognitive dissonance reduction, this book provides such resources. The entries reflect the passion and commitment of faculty members and practitioners who have worked to develop opportunities for students to think critically about their values, to explore differences and to learn from and about one another. References Astin, A. W. (2004). Why spirituality deserves a central place in liberal education. Liberal Education, 90(2), 34-41. Chickering, A. S., Dalton, J. C., & Stamm, L. (2006). Encouraging authenticity and spirituality in higher education. San Francisco: Jossey-Bass. Hodge, D. R. (2007). The spiritual competence scale: A new instrument for assessing spiritual competence at the programmatic level. Research on Social Work Practice, 17(2), 287-295. Love, P. G. (2001). Spirituality and student development: Theoretical connections. New Directions for Student Services, 95, 7-16. Palmer, P. J. (1993). To know as we are known: Education as a spiritual journey. San Francisco: Jossey-Bass. Sandeen, A. (2004, May/June). Educating the whole student: The growing academic importance of student affairs. Change, 28-33. Subbiondo, J. L. (2005). An approach to integral education: A case for spirituality in higher education. ReVision, (28)2, 18-23. Tisdell, E. J. (2003). Exploring spirituality and culture in adult and higher education. San Francisco: Jossey-Bass. Zajonc, A. (2003). Spirituality in higher education: Overcoming the divide. Liberal Education, 89(1), 50-58. About the Reviewer Marcia Kennard Kiessling serves as Assistant Vice Chancellor for Student Activities, Diversity and Special Projects at The University of North Carolina at Charlotte. Additionally, she is a doctoral student at North Carolina State University, where she is nearing completion of coursework for an Ed.D. degree in Adult and Community College Education. Her research interests include spirituality in higher education, especially as it intersects with holistic student development. She is also interested in current patterns and trends of Latino college students.