JESUS’S BLESSING OF the “poor in spirit,” who recognize their dependence on God, suggests that an awareness of human limitation is necessary for wise living. How can the Christian educator teach for spiritual poverty? Both Parker Palmer and Richard Kearney, from their different disciplinary and denominational perspectives, argue for the central importance of story and of developing a narrative imagination which is both an agency of moral empathy and a vehicle for making some sense of what surpasses our limits. An informal survey of some of the author’s students tends to confirm that such experiences of epistemological humility are a necessary component of an education that valorizes poverty of spirit over worldly success or intellectual mastery.

THIS ARTICLE ADVOCATES the thesis that Christian teachers can and should draw on the resources of their faith in their work of leading teaching and learning. The secular approach where faith is treated as a private matter and the ‘market share’ approach where the dominance of Christian faith is sought, are both rejected. A third way which aspires to the Christian transformation of teaching and learning in the cause of both the common good and the building of God’s kingdom is advanced. It is argued that this can underpin a fully professional understanding of the Christian vocation to teach.

The “Beyond in the Midst”: An Incarnational Response to the Dynamic Dance of Christian Worldview, Faith and Learning

ALTHOUGH WIDESPREAD CONSENSUS exists that the integration of Christian worldview, faith and learning lies at the heart of effective Christian education, such an aspiration has not always resulted in the embodiment of worldview principles within Christian educational contexts. In response to this dissonance, an alternative approach to integration is suggested. Specifically, this paper proposes that the Christian doctrine of the incarnation and the corresponding theme of the “beyond in the midst” offer an alternative perspective with the potential to liberate Christian educational communities from the “iron cage of rationality” in favour of more embodied, praxis-focussed imperatives.

THIS ARTICLE IS an extended review of James K. A. Smith’s latest and much-discussed book, Desiring the Kingdom: Worship, Worldview, and Cultural Formation (Grand Rapids, MI: Baker Academic, 2009).

I’m grateful for the attention that Desiring the Kingdom has received from different quarters—ranging from the fields of theology, worship, and ministry to discussions in Christian education (both K–12 and higher education). Given that Desiring the Kingdom is the first volume of an unfolding trilogy, this feedback has been invaluable as I continue to refine, clarify, and think through these matters. So I’m equally grateful for Elmer John Thiessen’s review of the book, and to the editor for an opportunity to briefly respond.