Spiritual Dispositions in and Beyond Adventist Teacher Education

Research Symposium Contemporary Issues in Adventist Education

Presented at the American Educational Research Association Annual Meeting

Theme: Education Research in the Public Interest Francisco, California, U.S.A.

April 7-11, 2006

by

Andrea Baldwin, Ph. D Northern Caribbean University

Mandeville, Manchester Jamaica

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Spiritual Dispositions in and beyond Adventist Teacher Education

This research paper focuses on the concept of spiritual dispositions and its level of

inclusion in the curriculum of three selected teacher education programs. One such program is in the Christian Adventist Education system, another in the Mennonite Christian tradition and the third, in a non-Christian/public teacher education program. In Adventist and Mennonite education there is the integration of spiritual dispositions and learning in the classroom. Generally, ,public education institutions (state funded and state operated) however, do not openly and intentionally practice the integration of spiritual dispositions with learning but honor the separation of church and state. Therefore, to the extent that teachers teach from their spiritual center, to such an extent spiritual dispositions may be transmitted to learners and consequently included in public teacher education programs. The results of an investigation of three selected teacher training program will be presented.

The Concept of Spiritual Dispositions

A discussion of spiritual dispositions leads one to the crossroads of religion,

theology, anthropology and philosophy among other disciplines. It is the kind of subject

matter that probably was foremost in the minds of many on September 11, 2001 that led

to questions such as: “Is there a God?” “Why do bad things happen? “What is the

meaning of life?” “Where does evil come from?” “How can I find peace in the midst of

chaos?” These are metaphysical questions that strike at the heart of one’s development of

spiritual dispositions.

The term ‘spiritual dispositions’ is scarcely present in the literature on

dispositions in education and one may sooner encounter the term ‘spirituality’. However,

it is present in the field of medicine and evidence continues to emerge that patients

exhibiting spiritual dispositions tend to recover better from illnesses than patients with

similar illnesses who exhibit no spiritual dispositions (Gall, 2005; Piedmont, 2001). A

definition of spiritual dispositions could be viewed as the quality and attitude of mind,

heart and behaviors that seeks meaning, purpose, value and connection in life that

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transcends the self, others and material reality to the recognition, appreciation, and

embrace of the Infinite Source of all things for the highest personal and common good.

This Infinite Source may be variously called God, the Divine Oneness, Universal

Energy, First Principle among others (Sire, 1998). Terms such as personal spirituality,

faith, hope, aspiration, love, creativity, beliefs, spiritual release, religion, prayer, virtue,

worship, reverence and meditation are usually used as identifiers of spirituality and will

be used to reference spiritual dispositions (Gall, 2000; Piedmont, 2001; Usher, 2003).

Spiritual dispositions seems to be expanding across academia rather than confined in

faith-based religious schools (Spohn, 1997; Tacey, 2004). This expansion of interest may

be due to several factors.

One such factor maybe that faculty in academia are realizing the superficiality of

dealing primarily with the external visible dimension of the subjects they teach and their

world to the exclusion of the hidden life and thought (Smith, 2003; Spohn, 1997; Tacey,

2004). Two, youth are searching for some deeper meaning to life than what is being

offered by the status quo (Astin, 2004; Tacey, 2004). Three, the National Council for

Accreditation of Teacher Education, [NCATE], 2000 has mandated that dispositions be

included in the conceptual framework of teacher education programs which may serve as

the catalyst for further exploration and expansion of this dimension in education via

teacher education graduates.

Spiritual dispositions are certainly gaining momentum among professors. These

professors are forming professional groups to study spirituality and introduce courses in

this emerging discipline. To cite a few examples: Wellesley College and University of

Massachusset, Amherst, have been sponsoring annual conferences on spirituality in

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higher education; a new major in Bachelor of Fine Arts in Jazz and Contemplative

Studies has been introduced at the University of Michigan; at Penn State University a

course is taught in Contemplative Practice and the Art of Medicine (Zajonc, 1993).

Tacey (2004) teaches a course in spirituality and literature. Likewise, the Waldorf

Schools in America and around the world build their curriculum primarily on four

identified developmental spiritual stages of the child (Obenauf & Iannone, 1999).

One wonders with this inclusion of spiritual dispositions in the curriculum, “How

would this affect the policy of the separation of church and state in the U.S.A.?” In

reference to higher education, McWhirter (1994) provided a response:

At least in the U.S., the constitutional and legal barriers even in public institutions do not appear to be a real problem, at least if one's approach is not based in a specific faith tradition. We are teaching young adults, not children, and so different standards than in elementary schools apply (pg.1).

Zajonc (2003) sees the informal pressure groups of peers among faculty and students as

being more potent in limiting the expansion of discussions and integration of spirituality

in the classroom than the policy of separation of church and state. Speaking of the

attitude of youths toward spirituality, Tacey (2004) wrote, “The youth of today, the

generations x, y or z, are simply not won over by the old myths that used to bind the

social compact into a viable whole. They have seen through much of our social pretence

at order and meaning and they do not like what they see” (pg. 55).

The term ‘spiritual’ by itself revealed several meanings relating to the spirit or

soul in man (Onelook Dictionary Search, 2006). Martsolf & Mickley (1998) cited the

term spiritual as referring to beliefs, purpose in life, transcendence beyond the material,

connecting with self, others, God and nature. The term ‘spiritual’ may be viewed also as

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religious practice, showing great refinement and concern with the higher things in life

(Encarta, 2006; White, 1903; Wright, 2001) or as personality and beliefs (Gall, 2005).

McGinn (1993) stated spirituality may take the form of moral, transformative

lived experiences or academic reflection. He differentiates between these two types of

spirituality as “lived spirituality” and ‘reflective spirituality” respectively. The emphasis

is on the inner being in contrast to what is in the external environment. A place wherein

one can recognize one’s thoughts, feelings and spiritual essence, man as a sentient being

(Astin, 2004).

Spiritual dispositions may be contrasted to what might be called religiously-

affiliated dispositions (that is, the development of one’s spiritual side within the context

of a particular religious outlook). Some people may describe themselves as spiritual but

not religious (Spohn, 1997). Smith (2003) related the following experience:

In my last years of teaching, I never met a student who didn't feel they had a spiritual side to them. Spirituality is a good word on campus; religion is not. When I would ask students why religion is not a good word too, they would say first, because religion is dogmatic: “We've got the truth, and the rest of you are going to hell in a wheelbarrow.” Second, it's moralistic: “Don't do this, that, and the other, especially not the other.” I used to think, well, what's the difference between spirituality and religion? Religion is organized spirituality. It's institutional. And as such, it inherits all the problems that institutions—people trying to work together—manifest. (pg. 152)

According to Spohn (1997) the discipline of spirituality is still defining itself and

range from New Age to Feminist Political Writings and Twelve Step programs. He wrote

also that there is an increasing interest in spirituality in America to the extent that it is

now being included in Protestant seminary curricula and textbooks. This development in

spirituality is occurring in the presence of the underlining Judeo-Christian foundation of

the West on which the predominant societal beliefs, values and practice have been based

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(Chalfant, 1993; Rottenberg, 2000). In the face of this current increase in spiritual

interests and consequent spiritual pluralism across geographical borders, Merrigan (1997)

references Knitter (1997) who presents a very poignant and personally disturbing

thought, “Could it be that our one and only – Jesus Christ – is now becoming one of the

many?” Any countenance of this proposition leads to several questions, “So what of

Jesus Christ being the only way of salvation?” “How is salvation attained in other

spiritual expressions?” “Is salvation attained through works or received by grace?” “Do

these spiritual paths lead to Christ as the ultimate or not?”

Astin (2004) alluded to the need for attention to spirituality, with particular

reference to higher education, when he stated:

while we are justifiably proud of our "outer" development in fields such as science, medicine, technology, and commerce, we have increasingly come to neglect our "inner" development--the sphere of values and beliefs, emotional maturity, moral development, spirituality and self-understanding (pg.1).

He provided the following results from a survey on spirituality in higher education

involving 1680 college juniors in spring 2003 enrolled at forty-six diverse institutions.

His results revealed:

1) Over half of all students (58 percent) place a high value on "integrating spirituality into

my life," and more than two-thirds report that they have had a spiritual experience.

2) Three-fourths of the students (77 percent) believe that "we are all spiritual beings."

Significant numbers of students are experiencing challenges and struggles in their

spiritual and religious development.

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3) Two-thirds (65 percent) report that they question their religious/spiritual beliefs at least

occasionally (18 percent frequently), and a similar number (68 percent) say that they are

"feeling unsettled about spiritual and religious matters" at least "to some extent."

4) Three-fourths (76 percent) of the students have "struggled to understand evil,

suffering, and death" at least occasionally (21 percent frequently), and nearly half (46

percent) have at least occasionally "felt angry with God" (6 percent frequently).

5) One-third (38 percent) of the students report feeling "disillusioned with my religious

upbringing," at least "to some extent."

As far as formal education is concerned, it is considered that spiritual dispositions

will be reflected in the classroom as it resides in the heart and activities of the teacher,

institutional missions and policies, community culture and the national attitude and laws

towards it.

In my research project, I looked for evidences in teacher education programs of

spiritual dispositions in the form of open, clear statements and activities relating to a

recognition and embrace of the Divine/Infinite Source of reality. I was on the alert for

word usages such as God, Jesus, faith, hope, aspiration, creativity, beliefs, spiritual

release, service, spiritual values, religion, prayer, worship, reverence and meditation in

printed teacher education program materials or as used verbally.

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Research Findings: Spiritual Dispositions Within and Beyond

Adventist Teacher Education

Research process

With NCATE’s (2000) mandate for the inclusion of dispositions in the conceptual

framework of teacher preparation programs, I decided to investigate what three selected

teacher preparation programs were doing to intentionally include, teach and assess

dispositions in their programs. Data collection methods used included interviews to

program directors or the head of the department, questionnaires to faculty and teacher

candidates and document collection.

I selected two Christian private education institutions, Andrews University and

College B (pseudonym), and a public university, University C (pseudonym). This mix of

two philosophically different institutions would allow for a cross-case analysis in several

areas including how they were addressing spiritual dispositions. My big question to elicit

this response was, “How do you include teacher dispositions in your formal curriculum?”

Secondly, I examined various checklists and rubrics as well as syllabi to look for open

and clear statements/expressions recognizing God (or equivalent titles) as the highest

source of meaning, purpose and raison d’etre.

The sample from this study was comprised of program directors and department

heads, voluntary faculty and pre-service teacher education candidates in South West

Michigan and Northern Indiana. At Andrews University, five of seven professors and 97

of 150 teacher candidates in the pre-service teacher education program participated in this

research. At College B (pseudonym), all four professors and 37 teacher candidates

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participated while at University C (pseudonym), 15 of 25 professors and 297 of 500

eligible teacher candidates participated in this research project.

In preparation for this investigation, a search was launched to find a validated

instrument which could be used to investigate the intentional inclusion of dispositions in

the curriculum, in assessment and in instruction. No such instrument was found. From the

literature review, it was realized that most teacher preparation institutions had developed

their own list of dispositions and operational plan to match their institutions mission,

vision, ethos and goals.

From a survey of seven institutions with the most detailed lists of dispositions,

commonalities found among their dispositions encompassed the broad areas of

professional attitudes, values, ethics, communication and professional relationships with

students, colleagues and various publics. Important areas of uniqueness were also

discovered (Gallaudet University, Washington, D.C.; 2004; Illinois State University,

Illinois, 2004; Lander University, South Carolina, 2004; Olivet Nazarene University in

Illinois, 2004; St. Norbert’s Teacher’s College, Wisconsin, 2004; Porter, Fan, and

D’Aquanni, 2003 of Kennesaw State University, Georgia; Winthrop University’s Richard

W. Riley’s College of Education, South Carolina, 2004). What all these institutional

dispositions have in common however is what a reasonable person would call whole and

sound dispositions covering the cognitive and socio-emotional and psychological

dimensions for all teacher candidates to develop in their persons. It is observed also that

dispositions directly referencing the spiritual dimension of the student are conspicuously

absent. This may affect the level of wholistic education experience that can be attained.

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This state of institutional differentiation and originality was mirrored in the

theoretical frameworks that could possibly be considered in the study of teacher

dispositions. Several frameworks were explored to identify one suitable on which to

develop my conceptual framework (Bandura’s Cognitive Social Theory 1997; Boyatzis’

Theory on Self-Analysis, 1982; Comer’s Developmental Pathways Model, 1999;

Krathwohl’s Taxonomy for Affective Processes, Krathwohl, Bloom & Massia, 1964;

Emotional Intelligence, Goleman, 1995, Mayer & Salovey, 1997 and Wasiscko’s

Perceptual Psychology Model, 2002). No single framework however, sufficiently covered

what I perceive as the wide reach of the concept of dispositions as an umbrella term

encompassing values, attitudes, ethics, commitments and beliefs inter alia as supported

by NCATE’s, 2004 definition or even more broadly, as the cognitive, socio-emotional

and psycho-spiritual dimensions of the person, in short, the whole person.

I therefore resorted to a multi-conceptual approach integrating several

perspectives from which I developed my own list of dispositions (see Appendix 1).

These dispositions were developed with the intent to be wide in coverage, spiritually

sound, based on relevant literature as well as institutional selections. This list was

included in the questionnaires to faculty and students. The process of developing this list

of dispositions led to the examination of the perspectives presented by NCATE,

INTASC’s consensus building model, institutional selections of dispositions, Wasiscko’s

(2002) perceptual psychology approach and very importantly a spiritual perspective as

presented in the Bible and to a lesser extent by Palmer (1998) and Yero (2000).

Using SPSS, descriptive data analysis of the surveys yielded results related to the

inclusion of dispositions in the curriculum, its assessment and instruction. For the

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purpose of this paper, results will be restricted to findings relating to dispositions in the

curriculum, (especially to spiritual dispositions) and teacher preparation for providing

instruction in these areas.

Spiritual Dispositions in the Pre-service Teacher Education Program at Andrews

University

As a graduate student and participant observer, it is observed that Adventist

Christian educators believe Christ is resident in the person and communicates through the

teacher to students in the daily discourse of the teaching learning process (Brantley, 1999;

White, 1903). Therefore the teacher is seen as a conduit as are all practicing Christians of

the faith.

The motto of our flagship school of education at Andrews University is “Educir

es redimir,” that is, ‘to educate is to redeem’ (Bulletin, 2005-2006). To educate the mind

is to create a fruitful knowing that we as human beings were created in the imago dei and

we need to remain in that state. Due however to the presence of evil in our dispositions

and consequently in the world, it is necessary to be constantly reminded of our restored

state of oneness in God achieved through Christ’s life, death, resurrection and imminent

return to earth (White, 1903).

As professors prepare teacher candidates (as well as other students) at Andrews

University and at all other schools worldwide in the Adventist education system, they

intentionally integrate spiritual dispositions and learning into their practice. These

spiritual dispositions however, are not explicit in the dispositions framework but are

creedal and therefore practiced by professors as part of their modus operandi. In addition,

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there are some courses such as Foundations of Philosophy and Integration of Faith and

Learning that intentionally teach content relating to worldview and faith expressions

(Andrews University Bulletin, 2005-2006).

Since 2004 Andrews University has been refining and expanding the number of

dispositions incorporated into its conceptual framework to satisfy NCATE re-

accreditation requirements in 2005. It has seven broad categories of dispositions with a

combined total of 55 actual dispositions for these categories. These categories promote

the teacher candidate as a communicator, leader, lifelong learner, manager, moral

example, professional and relationship builder.

In an interview with the Head of the Teaching, Learning and Curriculum

Department at Andrews University, it was revealed that Andrews University formally

introduced dispositions into its contextual framework in 2004-2005. It includes

dispositions in several ways: (1) Use of a checklist and expanded rubric. Of 55

dispositions listed on this checklist, there was only one disposition that had any reference

to spiritual dispositions. It stated, “The teacher as lifelong learner demonstrates spiritual,

physical, mental and emotional balance.” (2) Dispositions at Andrews University are also

introduced through presentations in departmental assemblies where all faculty and

students in the department gather to pray, read, and immerse for spiritual inspiration. (3)

Through orientation sessions in Summer Institutes for undergraduates and graduates

where presentations and activities on dispositions are made. (4) Through a freshman class

in the teacher preparation program and (5) through seminars and first days. First days

refer to teacher candidates’ preparation for teaching practice.

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As a graduate student and participant observer, it has also been observed that at

Andrews University and across the Adventist educational system, most classes

commence with prayer and a devotional exercise. Each semester at Andrews University

and on most campuses there is a campus-wide week of spiritual emphasis where sermons

and message are presented. This activity usually terminates with baptisms. Weekly

chapel assembly is required up to the college level and occasionally there are

departmental assemblies. Teacher candidates, as well as other students are encouraged

and provided with opportunities for community and mission outreach. These themes and

activities help to realize the mission of the University “Andrews University educates its

students for generous service to the church and society in keeping with a faithful witness

to Christ and to the worldwide mission of the Seventh-day Adventist Church”

(http://www.andrews.edu/visitors/about_au/). These activities definitely include and

develop spiritual dispositions in teacher candidates.

Spiritual Dispositions in the Pre-service Teacher Education Program at College B

In the Christian Mennonite tradition, like the Adventist, Christ is equally regarded

as the Infinite Source of reality and the basis for the faith experience. Like Adventists,

they too have a desire to present Christ to the world through their persons and teachings.

This lead to the development and practice of spiritual dispositions while renouncing any

notion of evil thought, feelings and actions. Christ is believed to be the source of all truth.

The program director in an interview stated, College B initiated its formal

introduction of dispositions into its teacher education program in August 2002 with the

formation of a dispositions development stakeholder group. Arising from the work of this

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group, College B includes dispositions in its formal curriculum in several ways: (1)

Dispositions are infused in all courses for all years of the program. On the question of

infusion or separate courses for dispositions in the program, the program director stated:

They are infused. If you look at the dispositional alignments to the educational courses, you’ll see that they are across the board. …we try to infuse them into the courses. They are initially targeted in that first class…they are very clear, they are laid out, they are told what they are, they are told how they are assessed and all of that at the beginning and the rest of the time.

Such infusion incorporates spiritual dispositions through creed and practice by

professors as well as through course and extracurricular activities. From the interview,

the program director shared that each year teacher candidates are required to participate

in local community outreach and overseas mission trips. On campus there are bible

studies and prayer meetings, chapel and convocations, campus worship nights, campus

ministries programs and church services. (2) Dispositions rubrics, developed based on

NCATE and INTASC standards, are used as checklists and also as assessment measures.

These rubrics however, have no expressed mention of spiritual dispositions. (3) The use

of scenarios which are read and evaluated by professors at checkpoints throughout the

program. No mention of spiritual dispositions were found.

Spiritual Dispositions in the Pre-service Teacher Education Program at University C At University C, a public university, the Christian worldview or any other form of

spirituality is not openly practiced or incorporated beyond its transmission through the

essence of the individual professor’s person. Palmer (1998) reminded us that we teach

from our persons, we teach from who we are. Consequently, if centered spiritually or not,

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it will emanate and touch the lives of students. Professors however, are required by law to

refrain from teaching their personal faith in the classroom (Drakeman, 1991).

Interview results revealed University C included dispositions into its pre-service

teacher education program from the mid-90’s, however it was not labeled as such until

after NCATE mandated it’s name and inclusion into the conceptual framework of teacher

preparation programs. In response to the question, “In what year was dispositions for

teachers included into the curriculum of the teacher education program of this institution?

The program director stated, “Actually, it was not initially called dispositions but there

was a course that incorporated concepts of attitudes, belief measures in the mid-90’s

around 1994.”

Derived from the NCATE mandate, research and faculty input, the school of

education developed a list of dispositions considered important for its pre-service teacher

education candidates. An examination of this list includes no expressed mention of

spiritual dispositions. According to the program director at University C, dispositions are

formally included in the curriculum through (1) Two courses with particular emphasis on

dispositions every semester, every year. (2) Infusion into other courses by instructors. An

examination of these syllabi reveal topics important to the self, others and to the

classroom environment however, they all stopped short of mentioning any spiritual

dispositions. Philosophy is once course that is taught in the teacher education program

that may help to create an awareness of Sire’s (1998) ‘universe next door.’ Despite this

lack of evidence of spiritual dispositions in the teacher education program, high standards

are pursued in the aim for graduates to be competent, ethical and reflective.

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Instruction/Teaching Dispositions in Pre-service Teacher Education

Five of seven Andrews University teacher education professors participating in

the survey revealed 60 % teach dispositions in at least one course and 80 % state they

infuse elements of dispositions throughout the courses they teach. Sixty percent (60 %)

state they assist teacher candidates in overcoming dispositional challenges. Ninety-seven

(97) teacher candidates responding to similar questions revealed 61.8 % strongly agreeing

or agreeing that professors teach dispositions in at least one course while only 43.8 %

strongly agree or agree that professors assist them in overcoming dispositional

challenges.

The responses to these questions were correspondingly higher across the two

other institutions surveyed. At college B, there was a 75% agreement among faculty that

they taught dispositions in at least one course while at University C 80 % of faculty

strongly agreed or agreed that they taught dispositions in at least one course. The

percentage response on this question among teacher candidates was slightly lower at

72.9 % at College B and 74.8 % at College C. At College B, there was 100 % agreement

that elements of dispositions were infused in all courses and at University C it was

93.3 %. At On the question of faculty assistance to students in overcoming dispositional

challenges, the responses by faculty and teacher candidates ranged between 50 % to

57.5 % both at College B and University C (see Table 1).

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Table 1 Percentage Agreement on Approach to Dispositions in the Curriculum

Institutions

Andrews University College B University C

Variables Faculty (N=5)

Teacher Candidates (N=97)

Faculty (N=4)

Teacher Candidates (N=37)

Faculty (N=15)

Teacher Candidates (N=297)

Dispositions taught in at least one course

60 61.8 75 72.9 80 74.8

Infusion of elements of dispositions in courses

80 n/a 100 n/a 93.3 n/a

Faculty assistance to teacher candidates for overcoming dispositional challenges

60 43.8 50 51.3 53 57.5

Percentages may not round to 100 % due to other category of responding ‘not at all.’

Survey results on the sixteen dispositions (see Appendix 2) included in the

questionnaire for the study reveal that all five of seven teacher education professors

surveyed at Andrews University stated they teach these dispositions either briefly or as a

full topic (see Table 2). Of these dispositions it was noted that five dispositions had an

80 % agreement among professors as being taught as a full topic. Nine dispositions had a

60 % agreement among professors of being taught as a full topic and two dispositions had

a 40 % agreement among professors of being taught as a full topic.

Teacher candidates’ responses on these same questions were quite varied from

those of faculty. Only one disposition – respect for human diversity – had an agreement

of being taught as a full topic above 80 % (83.5 %). Six dispositions had above 70 %

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agreement as being taught as a full topic and the remaining nine dispositions ranged

between 54.6 – 67 % as being taught as a full topic. It will be observed from Table 2 that

the percentage agreement for dispositions briefly taught are consistently lower for both

faculty and teacher candidates.

Although not represented on Table 2, faculty responses at College B were

consistently high on agreement that most dispositions are taught as full topics rather than

briefly taught. For example, responses ranged from 75 %-100 % agreement at College B

for all 16 dispositions. At University C the response was more varied ranging from 40 %

to 80 % agreement for all dispositions.

Among teacher candidates at College B, the percentage response of those who

agreed that dispositions were taught as a full topic was much higher than for those who

agreed that dispositions were taught briefly. These percentages ranged from 8.1 % to

89.2 % with those who disagreed ranged from 0 % to 25 %. At University C, the

percentage of teacher candidates who agreed that dispositions were taught as a full topic

ranged from 40 % to 86.7 % compared to the percentage of those who disagreed ranging

from 6.7 % to 40 %.

The disposition which reads ‘discovery of one’s purpose for teaching’ was

included in the list to gain an idea of the focus of professors and teacher candidates on the

concept of purpose. The responses obtained could have been based on the national aims

of education or one’s personal goals of becoming a teacher. However, pressed to its

ultimate conclusion, it will usually end in the spiritual dimension. The percentage

agreement response among faculty was 60 %, 73.3 % and 100 % for Andrews University,

University C and College B respectively. Among teacher candidates it ranged from

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44.4 %, 54.6 % and 59.5 % for University C, Andrews University and College B

respectively. It will be observed that the percentages among teacher candidates are much

lower than for professors.

Table 2 Percentage Responses to Dispositions Taught at Andrews University

Andrews University Faculty Teacher Candidates (N=5) (N=97) ____________________________ Variables Briefly Full Briefly Full Taught Topic Taught Topic ________________________________________________________________________ Commitment to a conducive classroom environment 0 80 30.9 59.8 Respect for human diversity 0 80 8.2 83.5 The belief that all children can learn at high levels 20 60 16.5 76.3 Positive perception of self and personal meanings 20 40 36.1 56.7 Reflective thinking and practice of teaching 20 80 23.7 67 Positive perception of others 20 60 12.4 76.3 Discovery of one’s purpose for teaching 20 60 32 54.6 Adjustments for individual differences 20 60 25.8 66 Sensitivity to fair treatment of all students 20 80 18.6 72.2 Appreciation for school and community involvement 20 60 27.8 63.9 Commitment to ethical and professional development

0 60 19.6 74.2

Sensitivity to adapt teaching approaches to meet student needs and responses

0 60 17.5 76.3

Sensitivity to the appropriate use of a variety of classroom management approaches

20 40 29.9 57.7

Positive motivation of learners 0 60 21.6 71.1 Value for the importance of effective communication

20 60 27.8 64.9

Value for people above things 20 80 18.6 66

___________________________________________________________________________________________________________

Percentages may not round to 100 % due to other category of responding ‘not at all.’

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As with the two other institutions surveyed, the professors at Andrews University

have not been formally trained to teach dispositions in the teacher preparation programs.

Sixty percent (60 %) of professors at Andrews University stated their introduction to

dispositions as a requirement for preservice teacher candidates has been on the job. Only

20 % agreed they have attended seminars on dispositions. Sixty percent (60 %) agree

they and their colleagues share information about teaching dispositions while 100 %

agree they teach dispositions mainly from personal research. Compared with the two

other teacher training programs, Andrews University shows professors with varying

profiles.

At College B 75 % of professor strongly agree or agree that their introduction to

dispositions as a requirement for preservice teacher candidates was on the job. This

compares to 60 % of professors at University C. At both College B and University C

approximately 50 % of professors agreed that they had attended seminars on dispositions

and 100 % of professors at College B stated they share information with their colleagues

about teaching dispositions. This corresponds to an 86.7 % response at University C.

While 100 % of professors at Andrews University teach dispositions from personal

research, 75 % of professors at College B and 60 % at University C disagree that they

teach dispositions from personal research (see Table 3).

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Table 3 Faculty Responses to Training for Teaching Dispositions

Andrews University College B University C (N=5) (N=4) (N=15) ________________________________________________________________________

Description of Response in %

Variable

Agree Disagree Agree Disagree Agree Disagree

My introduction to dispositions as a requirement for preservice teacher candidates has been on the job

60 40 75 25 60 6.7

I have attended seminars on dispositions

20 80 50 50 46.7 26.7

My colleagues and I share information about teaching dispositions

60 40 100 0 86.7 6.7

I teach dispositions mainly from personal research

100 0 25 75 40 60

Percentages may not round to 100 % due to other response categories on the Likert scale.

Conclusion, Implications and Recommendations Conclusion

The results of this investigation reveal several facts:

(1) The NCATE mandate has been taken very seriously by teacher education

departments in and beyond Adventist education. This is evident in the development of

lists of dispositions included in their conceptual framework and which are aligned to

national guidelines, state standards and institutional mission and guidelines.

(2) Each teacher education department has its own definition of and list of

dispositions. From interviews, I was informed by program directors that the same list of

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dispositions are used across undergraduate and graduate programs. This is true for all

institutions.

(3) Except for one in fifty-five dispositions for one institution, there is no clear

and open expression of spiritual dispositions in the lists of dispositions observed from

each teacher education department. The dispositions listed are very wholesome in terms

of promoting very positive cognitive, socio-emotional and psychological dispositions,

however they stop short of any mention of dispositions of, or relating to the spiritual

dimension.

(4) At Andrews University and College B, several activities that build spiritual

dispositions are incorporated into their teacher education programs. Such activities are

many and varied. They include daily devotional readings or talks, prayer, departmental

assemblies, campus ministries, integration of faith with subject areas, community and

overseas outreach projects as well as participation in campus-wide church related

activities. No such evidence was revealed from University C beyond participation in field

projects related to the fulfillment of course requirements.

(5) Faculty in all institutions are not specifically trained to teach dispositions,

however there is a high percentage agreement across all institutions that they are infusing

dispositions in at least one course and also assisting teacher candidates to overcome

dispositional challenges. At College B it is noted that all professors agree they teach

dispositions in all courses.

(6) From the dispositional list (Baldwin, 2006) incorporated into the

questionnaire, when asked to state whether they taught these dispositions briefly, as a full

topic or not at all, there was a very high percentage agreement among professors that

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they taught these dispositions as a full topic. This percentage was much higher than for

those agreeing they taught it only briefly.

Implications

If from medical practice, it has been substantiated that patients exhibiting a

spiritual disposition tend to have higher rates of recovery than patients in similar

conditions who do not (Martsolf & Mickley, 1998; Piedmont) and if Astin (2004) is

showing that students are showing increasing interests in spiritual dispositions; is there a

possibility that teachers who exhibit spiritual dispositions might show a positive

correlation between such a state and effective teaching? Is it possible also, that teacher

candidates exposed to the development of spiritual dispositions in their teacher education

programs may become more effective teachers than fellow teacher candidates not having

such wholistic exposure in their teacher education program? If a conclusive positive

relationship can be identified between spirituality and effective teaching, what

opportunities could be provided for teacher candidates who are in public education to

integrate this dimension into their education?

Recommendations

From this investigation, I would like to recommend the following:

(1) Since NCATE has mandated the incorporation of dispositions into the conceptual

framework of teacher education programs and since professors in this study are

teaching this area mainly from personal research, efforts should be directed at

providing some training opportunities for them.

23

(2) Ways should be explored for introducing some measure of spiritual dispositions

into the teacher education program of public institutions. For example through

accepted forms such as the creative arts and service learning. According to Astin

(2004), “almost all aspects of the student’s academic, personal, and moral

development are favorably influenced by participation in service learning, and the

teachers themselves are also often transformed by teaching such courses” (pg. 1).

(3) Since spiritual dispositions are being intentionally taught at the two Christian,

private institutions studied, teacher candidates should be sensitized to the

importance of having an open mindset to others of diverse viewpoints.

(4) Teacher candidates from these two Christian institutions could be encouraged to

embrace an attitude of a ‘lived spirituality’ extended beyond religious orthodoxy.

I close with Holmes’ (1999) words that an educated person is a virtuous person. A

person possessed first, of spiritual virtues, then moral virtues, followed by intellectual

virtues and finally by the virtues that lead to responsible, civic actions. Our teacher

candidates can only benefit from becoming wholly educated inclusive of the practice of

spiritual dispositions.

24

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Appendix 1

Multi-Conceptual Framework for the Study of Teacher Dispositions Baldwin (2006)

Figure 1. Baldwin’s Framework for a Study of Teacher Dispositions

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Appendix 2

Teacher Dispositions (Baldwin, 2006)

Based on an eclectic conceptual framework the following dispositions have been carefully selected as a summary of the five perspectives presented in Figure 1 above. As far as possible teacher candidates should be encouraged to think, feel and exhibit the following dispositions: 1. Commitment to a conducive classroom environment

2. Respect for human diversity

3. The belief that all children can learn at high levels

4. Positive perception of self and personal meanings

5. Reflective thinking and practice of teaching

6. Positive perception of others

7. Discovery of one’s purpose for teaching

8. Adjustments for individual differences

9. Sensitivity to fair treatment of all students

10. Appreciation for school and community involvement

11. Commitment to ethical and professional development

12. Sensitivity to adapt teaching approaches to meet student needs and responses

13. Sensitivity to the appropriate use of a variety of classroom management approaches

14. Positive motivation of learners

15. Value for the importance of effective communication

16. Value for people above things