Faith and Learning Integration in ESL/EFL: A Preliminary Case Study

10th Christians in English Language Teaching (CELT 2012 Philadelphia) Conference People for People Center, Philadelphia, PA, U.S.A. Wednesday March 28, 2012 Faith and Learning Integration in ESL/EFL: A Preliminary Case Study Michael Lessard-Clouston Biola University, Cook School of Intercultural Studies Department of Applied Linguistics & TESOL 13800 Biola Avenue, La Mirada, CA 90639 U.S.A. [email protected] 1. Background  Why this study? What are the research questions? • In Christian universities the integration of faith and learning is a significant goal, as professors and students approach teaching and learning within a Christian worldview (Harris, 2004). Yet there is no published research on whether or not faith and learning integration takes place in English as a second/foreign language (ESL/EFL) classes at such universities, and if so, how. • VanZanten (2011, p. 4) notes there are 900 broadly “religiously affiliated institutions” in the U.S.; the Council for Christian Colleges and Universities (CCCU, http://www.cccu.org/) has 111 members in Canada and the U.S., where faculty and administrators there must be professing Christians. It also has 73 affiliate schools in 24 countries which may not meet that criterion, are outside of North America, may not be four year schools, or offer a sufficient range of majors. • English is important on many Christian campuses, as the main medium of instruction at CCCU institutions in North America and many abroad. Yet there’s a need for ESL/EFL classes to help L2 students learn English and to prepare them for studies in English in their chosen disciplines. • Heie and Wolfe (1987) say “integration emphasizes the fundamental search for commonalities between the Christian faith and the substantive, methodological, and value assumptions that underlie activity in the academic disciplines, as well as attempts to systematize academic learning into an overarching Christian schema” (p. vii). Holmes’ (1987, p. 6) seminal book discusses “creative and active integration of faith and learning” and in a collection of essays on faith-learning integration in various fields, Downey and Porter (2009) suggest that “any Christian college or university whose administration and faculty do not have an ongoing and explicit commitment to” faith-learning integration “perhaps has no adequate reason to exist” (p. xix). • While an outline of F&LI is beyond this paper (see my initial reading list), key points include ▪ Rosebrough (2002, p. 295) on 1) “the teacher-student dynamic” and 2) “the discipline itself”. ▪ While there are different approaches, the worldview approach seems to dominate (Harris, 2004), yet in this there are different emphases on the sources/authorities that inform F&LI and the visibility of explicit integration within particular fields (Beers & Beers, 2008). ▪ Holmes (1987) summarized the worldview approach as involving four components: it is 1) holistic and integrational, 2) exploratory, not definitive, 3) pluralistic, reflecting diversity, and 4) confessional, drawing on Christian “beliefs and attitudes and values” (pp. 58-59). According to Holmes (1987), F&LI “is ultimately concerned to see things whole from a Christian perspective, to penetrate thought with that perspective, to think Christianly” (p. 60). ▪ Extracurricular activities (chapel, mission trips) are not the F&LI emphasis at CCCU schools. • Using purposive sampling (Mackey & Gass, 2005), I was guided by four research questions: 1) Is faith and learning integration taking place in ESL/EFL classes? And if so, how? 2) If they engage in F&LI, what sources and resources do they report using? 3) What benefits/challenges do instructors perceive to be associated with F&LI in teaching? 4) What training have instructors received in F&LI, and what type of training might they like to receive for ESL/EFL? CELT 2012 Philadelphia – Faith and Learning Integration in ESL/EFL © Michael Lessard-Clouston 2012 1 2. Methods  Where, how, and with whom was the study carried out? • The research contexts were American Christian University (ACU) in Los Angeles in the U.S. and Indonesian Christian University (ICU) in Jakarta, Indonesia (though these are pseudonyms). ACU is a CCCU member that accepts Christians, and ICU, an affiliate, accepts (non-)Christians. • Following Dörnyei (2010), I constructed a questionnaire with three sections, which asked participants to 1) state their level of agreement with five statements about faith and learning integration, 2) comment on their experience with, resources for, and training in F&LI in their ESL/EFL classes, and 3) provide some basic personal information (age, L1, religion, etc.). • In terms of procedures, after receiving approval from Biola’s Research Committee, I inquired and received permission from ACU and ICU to ask faculty to participate. In the spring 2011 semester ESL teachers at ACU and EFL instructors at ICU were then emailed the questionnaire and permission form and asked to complete and return them. In the end, four volunteers from each university did so. This number represents just over half (57%) of the potential ACU faculty, while for ICU I believe it represents one third. Volunteers returned the questionnaire by email (5) or snail mail (3 – all ACU), and then I compiled all the responses into one “data at a glance” summary for each question. In analyzing the data received, I used the “data analysis spiral” Perry (2011, p. 161) describes, reviewing participants’ responses, reflecting on and organizing them, noting major themes and possible relationships, and then drew some conclusions, as below. • All 8 participants reported they are Christians and hold Master’s degrees relevant to TESOL. At ACU one also has a linguistics Ph.D. and another is completing a doctorate in education. At ICU all respondents are Indonesian and Indonesian is their first language (though one noted she also speaks Korean), while at ACU they are all American, with English as their native tongue (though one also speaks Swedish). There are five women (2 at ICU and 3 at ACU) and three men (2 at ICU and 1 at ACU). Three ICU instructors are in the 26-35 age bracket and one the 46-55 group. In contrast, three ACU participants said they are in the 46-55 age group and one declared she is “over 55.” Thus, according to their responses, ICU participants are generally younger. 3. Findings  What are the answers to the four research questions? The data analysis produced (qualitative) findings for each of the study’s four research questions. 1) Is Faith and Learning Integration Taking Place? And If So, How? • First, in section 1 there was overall straightforward agreement among participants that F&LI is important to them and their universities, that it is taking place in their ESL/EFL classes, and most would like more training in it. This is a brief summary of the data outlined in Table 1 below. Table 1 Participants’ Average Responses – Agreement with Statements on Faith and Learning Statement on Faith and Learning Integration 1. Faith integration is important in my teaching. 2. I make an effort to integrate my faith and my ESL/EFL teaching in my classes. 3. My university values faith integration. 4. My university encourages faith integration in its classes/courses (including mine). 5. I would like more training in order to integrate my faith and my teaching more. ACU 5 5.25 ICU 5 5 Overall 5 5.125 5.75 5 6 4.75 5.875 4.875 5.25 5.75 5.5 • Second, analysis of participants’ answers/descriptions in section 2 further revealed that F&LI is taking place in their ESL/EFL classes at ACU and ICU; yet in answer to the how question a CELT 2012 Philadelphia – Faith and Learning Integration in ESL/EFL © Michael Lessard-Clouston 2012 2 variety of responses was the norm, stipulating that there is no one overarching method. Some indicated they use an indirect approach to F&LI in their classes, through various activities: I’m not sure how to do it besides being an encourager of the faith and by praying with students at times in class. (Sarah, ACU) Faith integration is usually done indirectly, for example: I open my classes with a prayer. Some topics from the books we use can also be used to discuss about Christian faith/values. (Robert, ICU) • Additional specific answers to how participants go about F&LI are summarized in Figure 1. Figure 1 Participants’ Approaches to Integration, With Illustrative Examples/Comments Approach to Integration Prayer ACU Participants Samuel, Susi, Sarah Samuel, Susi, Stephanie ICU Participants Robert Stephanie Ruth Developing critical thinking skills Samuel, Susi Rachel Positive attitude Sharing life experiences Sarah, Susi Ruth, Reuben Ruth, Reuben Using readings on Christian themes Materials Ruth Illustrative Comments/Examples We begin class with prayer usually. (Samuel, ACU) I teach students how to pray. (Susi, ACU) Introducing readings…with Christian subject matter. (Samuel, ACU) [Using] the reading passage that I can relate to the faith. (Ruth, ICU) Materials. (Stephanie, ACU) I’m trying to use the material from the textbook and…relate it with my faith. (Ruth, ICU) Get students to think critically about their faith. (Samuel, ACU) Posing reflective questions…to challenge them to see their own motives. (Rachel, ICU) …to develop good discipleship of the mind is an important part of my course. (Susi, ACU) Being an encourager of the faith. (Sarah, ACU) Through my attitude in the classroom. (Ruth) Sharing my life experiences. (Ruth, ICU) I shared my successful achievements. (Reuben) • One instructor from each school provided a detailed response. The ICU teacher was new then: In my academic writing classes…I gave my students some questions…for them to write an essay. For instance, once I posited a question about whether…latecomers should [be] considered absent (not allowed to sign the attendance list). This…was given in the hope that students would reflect upon their and others’ lives… As…expected, many…stated their disagreement with the rule. They posited various reasons… Jakarta’s massive and unpredictable traffic jam…the distance from their house to this university. (Rachel) Rachel challenged students, concluding that she had at least given “them a point to think about.” At ACU, Susi offered two examples, noting in pronunciation class she teaches students to pray. I do a solidly-linguistic English phonetics introduction for the students at the start of the…course...so they can fit everything they learn into a well-integrated whole, and know where sounds sit in relation to other sounds, what makes them the same/different. I use this also to ‘ooh’ and ‘aah’ them with God’s creation of language, our physiology that enables us to do such amazing feats, and how intricately patterned God’s universe is... They explore the roof of their mouths, the vibration of their vocal folds, experiment to find how the air gets out for [n] even though the mouth is closed, etc. (Susi, ACU) Susi also said she pushes students to offer compelling support to argue for their positions. • Third, and related to the how question, values and relationships are important to F&LI as understood by ACU and ICU participants, as reflected in these sample responses: I…behave in accordance with Christian values, e.g., patient, caring, forgiving, giving [a] second chance, etc. (Reuben, ICU) [Integration] makes me closer to my students since they know that I care about their lives not only their academic[s]. (Ruth, ICU) CELT 2012 Philadelphia – Faith and Learning Integration in ESL/EFL © Michael Lessard-Clouston 2012 3 On occasion in the middle of class I have stopped and prayed for a student as something big comes to light through what we were doing…(modeling prayer/care). (Susi, ACU) Susi’s perspective goes beyond ritual to indicate that she valued her relationship with students, and viewed them as spiritual beings (Smith, 2009). Participants’ objectives were also relational: The purpose is to equip my students to learn about life, faith and God. And…to let them know what their lives purposes [sic]. In short, the purpose is to give guidance to students so that they can focus on what they’re studying and glorify God with it. (Ruth, ICU) To motivate the students and show that they are cared [for]/appreciated. (Reuben, ICU) 2) What Sources/Resources do Instructors Report Using in Integrating Faith and Learning? • A list of 7 sources/resources mentioned by more than one participant is provided in Figure 2. Figure 2 Participants’ Sources/Resources for Integration, With Illustrative Examples/Comments Source or Resource Discussion ACU Participants Stephanie, Susi, Sarah Textbooks Samuel, Susi, Stephanie, Sarah Samuel, Stephanie, Sarah Samuel, Susi, Stephanie, Sarah Stephanie, Susi Stephanie, Susi Stephanie Readings Lectures Vocabulary Pronunciation materials Websites ICU Participants Ruth, Reuben, Rachel Ruth, Reuben, Rachel Ruth, Rachel Ruth Reuben Illustrative Comments/Examples Discussion materials. (Stephanie, ACU) Group discussion. (Reuben, ICU) Writings and discussions. (Rachel, ICU) I use my text book in my class. (Rachel, ICU) Finishing the textbook exercises. (Reuben, ICU) We use textbook models…and apply them. (Samuel) Various readings…on Christian themes. (Samuel, ACU) I use readings. (Ruth, ICU) Various…lectures on Christian themes. (Samuel, ACU) Lectures and presentations in my class. (Ruth, ICU) Vocabulary materials. (Stephanie, ACU) Lists of theological words, etc. (Susi, ACU) Pronunciation materials. (Stephanie, ACU) Specially-prepared [pronunciation] materials. (Susi) Practice from websites. (Reuben, ICU) • Although two at ICU (Robert and Rachel) wrote they don’t use any specific materials, one from ACU (Sarah) noted using scripture, and two at ACU reported using their own materials: I supplement our textbooks with various readings, articles, and handouts of my own; pertaining to Religion, Ethics, Theology, and Christian thought. (Samuel, ACU) • Textbooks are also important to most participants, and seemingly a springboard for integration: I use my text book…but there are no additional materials that help me to deal with [the] faith integration part. (Rachel, ICU) • Others use visits from other faculty, presentations, lists of essay prompts, and music. One said, I don’t use a lot of media… But sometimes I use some scene from [an] American drama/movie to show some particular thing. …I used ‘Modern Family’…about mispronunciation that can lead to misunderstanding….and ‘Teacher’s Hope’ movie to show…how writing can change people. (Ruth, ICU) • A wide range of sources is thus capitalized upon in these ESL/EFL classes, with textbooks and other resources as staples, but there appears to be a need for specific materials for English F&LI. 3) What Benefits/Challenges do Instructors Perceive in Faith and Learning Integration? • First, perceived benefits are for both students and instructors. Samuel (ACU) noted integration “appears to engage…students’ interests” and forces them “to examine, articulate, and defend their beliefs.” Ruth (ICU) declared, “students can see themselves in many sides (spiritual, academic, etc.) through the integration class.” Reuben (ICU) stated, “The students can feel that I care about their success.” Sarah (ACU) wrote that through integration “students grow in faith,” CELT 2012 Philadelphia – Faith and Learning Integration in ESL/EFL © Michael Lessard-Clouston 2012 4 while Susi (ACU) noted students’ “ability to integrate in English-speaking Christian contexts and contribute” and their “ability to present more compelling arguments…relevant to faith.” Stephanie (ACU) wrote integration is “Motivating to student[s]”. One perceived key benefit to teachers: “The main benefit is that I know my students better. I…see their characteristics through their writings...” (Rachel, ICU). Ruth (ICU) declared that faith-learning integration “makes the atmosphere of the class better and more relax[ed].” Participants thus noted several benefits, from academic to religious, to integration for students, as well as better teacher-student relationships. • Second, doing F&LI in ESL/EFL is reportedly not without challenges. Two respondents didn’t answer this question, and Reuben (ICU) wrote, “None.” According to other respondents, most of the challenges are in terms of teaching; some concern general pedagogical issues, such as having “both undergraduate and graduate students” in classes (Stephanie, ACU) and “students’ lack of motivation” (Rachel, ICU). Yet other challenges relate to F&LI – classes themselves, teachers and students, and the skills involved. Sara (ACU) noted, that in her internship class it “is easy to integrate faith & learning... It’s harder to do in English class.” Specific to ICU is this challenge: For me the challenges could be how to touch non-Christian students without upset[ing] them/mak[ing] them uncomfortable to be in my class. And…the biggest challenge for me is my own spiritual growth, so that I can share with my students. (Ruth, ICU) Two instructors wrote about challenges with/for students: Often students just “go through the motions” without honestly engaging with the material. (Samuel, ACU) I think the challenges for my students are it’s not easy to open their heart and themselves to the stranger in the class. (Ruth, ICU) • Susi (ACU) wrote, “These are skill-building courses, rather than ‘content’ courses – so I suspect they may need a unique conceptualization of what faith integration looks like.” These responses reveal that, as the participants understand it, Christian F&LI involves the whole person and the whole class – the teacher and the students. To be done well F&LI requires work, and as Ruth pointed out, it means a teacher needs to be aware and growing spiritually to teach well. • Third, there seems to be little feedback for participants on F&LI in classes, although all ACU instructors made positive comments regarding feedback. Samuel (ACU) noted, “Student evaluations [are] consistently high,” and Stephanie (ACU) said, “They really like the materials and feel more confident in their participation skills.” Susi (ACU) wrote students are “pretty impressed with God’s creation of language.” Yet concerning integration Rachel (ICU) declared, “Since I did not explicitly state my activity as faith integration, so far there is no[t] any feedback regarding this…in my class.” One explanation is that courses at ICU and ACU apparently do not incorporate integration into their syllabi – three respondents (1 ACU, 2 ICU). Susi (ACU) noted, “I don’t think I explicitly tie it to…integration course objectives in the syllabi in ESL.” • Fourth, in terms of barriers to F&LI, those at ICU provided no responses. At ACU, Samuel mentioned students’ lack of “necessary background knowledge,” Stephanie pointed out the “time constraint” and the others raised methodology issues: “The ‘what does it look like’ question.” (Susi, ACU); “Not sure how to do it in ESL classes.” (Sarah, ACU). These responses show that challenges in F&LI relate to teaching, what teachers and students bring to the classroom, and the time and other usual constraints ESL/EFL students, teachers, and programs often experience. 4) What Training in Faith and Learning Integration Do Instructors Have and/or Desire? • Section 2.C asked participants about training they had received in F&LI. One at ICU did not respond and two (Rachel – ICU and Sarah – ACU) reported they had not received any such specific training. Two other ICU instructors noted they had participated in church training, “that sounded like faith and learning integration” (Reuben, ICU). It seems ICU lecturers do not report having received much training in doing faith and learning integration in academic contexts. • At ACU, Stephanie noted “faculty orientation” and “seminars” constituted her training. CELT 2012 Philadelphia – Faith and Learning Integration in ESL/EFL © Michael Lessard-Clouston 2012 5 Samuel (ACU) said that he had attended a one week “faculty integration seminar” and “2 Spiritual Formation workshops”. Susi (ACU) had attended some talks on integration as part of faculty orientation, plus occasional faculty Table Talk luncheons, and participated in a small group one year with readings, discussions, and experiences. Like Robert and Reuben, Susi (ACU) declared that she had received general training through her graduate Christian fellowship. In short, several ACU faculty have received some training in faith-learning integration for academic contexts, while the participating ICU faculty did not mention any. Instructors from both schools recounted some personal experiences or training were relevant to them for F&LI. • For F&LI training they would like to receive, one respondent at each school did not answer, and Stephanie (ACU) wrote, “Not sure.” Other answers included “How to share the Good News to students from various backgrounds (race, religions).” (Robert, ICU); “Training on how to combine faith integration and course syllabus.” (Rachel, ICU); “How [a] famous Christian campus…conducted this faith and learning integration.” (Reuben, ICU); and Sarah (ACU) said, “it would be good if the entire dept. could do this together.” Susi (ACU) wrote: 1. Being part of…faculty events designed to promote integration… 2. It’d be great if someone…could come…and brainstorm…what this might look like for ESL/skill-development courses – both in conceptualizing it, and in thinking of specific classroom applications. • Participants would appreciate training to combine F&LI and their syllabi, how it might look in ESL/EFL courses, and how faculty could do this together. These answers corroborate the high level of interest most participants showed desiring more training in integration (statement #5). 4. Discussion and Potential Implications  What does this all mean? Based on these findings, the follow points might be considered for the various areas addressed. ESL/EFL Faith and Learning Integration in Practice • Reflecting the range of approaches to faith and learning integration evident in the literature (e.g., Beers & Beers, 2008; VanZanten, 2011), F&LI in participants’ classes involves different activities, sources, and approaches. Connecting these findings to Rosebrough’s (2002) point, the data suggest that most of the faith and learning integration participants described deals with teaching, the day-to-day in class dynamics, rather than with the discipline of ESL/EFL. • There are connections to each of Holmes’ (1987) four worldview aspects in participants’ responses: for example, where Susi (ACU) referred to her phonetic introduction aiming to help students “fit everything…into a well-integrated whole” (holistic) and how her students “explore the roof of their mouths” (exploratory), but also diversity in the range of activities and sources that participants report using in F&LI, and a focus on clearly “Christian values” (Reuben, ICU) and attitudes, as participants emphasized concern for and relationships with their students. • Some affirmation of Rosebrough’s (2002) discipline perspectives on F&LI is also evident in Samuel’s (ACU) use of readings, discussions, etc., on Christian thought in ESL classes and several of Susi’s (ACU) comments regarding her pronunciation course materials or her thoughts on the discipleship of the mind. While clearly few here, those instances begin to possibly connect the discipline of ESL/EFL education to Harris’ (2004) worldview approach and Heie and Wolfe’s (1987) overarching schema that address Christian commonalities, methods, and values. • Several participants discussed critical thinking skills. Perhaps one way to emphasize these would be to connect more explicit ‘discipline’ understandings of language and language learning from Christian perspectives to specific skills and teaching in these contexts. Smith (2006) wrote: Reflection from within a…curriculum area can enrich and extend our grasp of what a Christian worldview might be. This does not only mean that we need a Christian view of each discipline; we need Christian work in more areas that focuses on the pedagogy and not just on the content of…subject areas. (p. 149) The results here imply that EFL/EFL education may require still more thinking and work in CELT 2012 Philadelphia – Faith and Learning Integration in ESL/EFL © Michael Lessard-Clouston 2012 6 ESL/EFL F&LI in order to help Christian teachers understand the underlying assumptions and possible schema that may be relevant and applied in their language teaching. As Susi (ACU) said, ESL/EFL classes are usually focused on building language skills, so they “may need a unique conceptualization of what faith integration looks like,” compared with other courses. One discipline view is presented by Haskett (2009) in a Christian perspective on modern languages. Sources/Resources for Integration • According to participants, sources for ESL/EFL F&LI seem largely limited to instructors’ creative use of their texts/other resources, plus any others they adapt/create. Two points here: • Some recent writings on language from a Christian viewpoint may be of interest to the participants and others. Articles include Robison’s (2011) philosophical/theological summary and Lessard-Clouston’s (2012) outline of biblical themes related to language learning and teaching. Book length discussions exist in Poythress’ (2009) “God-centered approach” to language and Pasquale and Bierma’s (2011) concise “biblical vision for language in society.” Such perspectives on language and their potential for TESOL are important because this study suggested there is a lack of materials for faith and learning integration in ESL/EFL teaching. Perhaps participants could adapt or use ideas, excerpts, or summaries from these publications in discussing their themes and visions with their ESL/EFL students or teachers interested in F&LI. • Another potential way to address the perceived lack of sources for F&LI might be for instructors to create a wiki or web site where they could share materials (for integration) and teaching experiences (both successes and challenges). In this study Samuel and Susi mentioned handouts, readings, and activities they have used in ESL, and these would likely be of interest to instructors at ICU and elsewhere. Adapting material from one context and using it in another requires work, yet sharing materials might assist others to avoid reinventing the wheel. Many Christian ESL/EFL instructors could then benefit from insights and materials that others might contribute. Also, developing means for Christian ESL/EFL teachers to share their materials might encourage more integration, and offer support to those who are learning how to do F&LI. Reported Benefits/Challenges • Participants outlined important benefits to integration, including students and teachers knowing themselves more completely and experiencing a better learning atmosphere, yet they also experience some challenges in F&LI in their courses which require attending to two issues. • At this point ESL/EFL syllabi in both contexts reportedly neglect any mention of F&LI, though it is valued at both institutions and something instructors actively make efforts to incorporate into their teaching. Perhaps explicitly addressing this lack would provide teachers with an opportunity to discuss faith and learning integration with their students, and thus enable instructors to receive direct, constructive feedback about F&LI in their teaching. If integration is a “foundational distinctive of a Christian…education,” as Beers and Beers (2008, p. 51) argue, we need to create a deeper appreciation for and knowledge of its benefits and challenges in ESL. Training in Faith and Learning Integration • Many participating faculty have reportedly not received much training in integration, although three participants at ACU listed some experiences. Apart from one professor at ACU, all other participants indicated a clear desire to obtain more training in integrating their faith and their teaching better. Such training might address integration and course syllabi, as Rachel (ICU) suggested, and involve ESL/EFL faculty working together. Beyond events promoting faith integration generally, some focus on specific classroom applications for ESL/EFL (as Susi requested) would be appreciated by instructors. To my knowledge there is no detailed discussion in the literature on faith and learning integration of how to carry out faculty training in this area. The ACU faculty here are generally older than participating ICU faculty but also reported more CELT 2012 Philadelphia – Faith and Learning Integration in ESL/EFL © Michael Lessard-Clouston 2012 7 mention of materials and other activities they use in F&LI in their classes, beyond the indirect approaches seemingly common at ICU. Perhaps as ICU faculty gain more experience with F&LI and have access to seminars, etc., they will supplement their indirect approaches. A follow-up? Future Research • For future research, several points are noteworthy. Neglected here, students’ perspectives on F&LI in ESL/EFL would be a complementary choice for research. Also, in working with instructors it would be useful to collect more details about their education, training, and teaching experience, as participants’ experience at Christian schools (or lack of it) appeared to impact their knowledge of and approaches to F&LI. Finally, an observational study documenting teachers’ use of specific materials or resources with students in classes could expand our knowledge of what exists and what might be helpful for F&LI in various ESL/EFL contexts. 5. Conclusion • There are admittedly limitations to this research. First, the findings represent the faith and learning integration of a small number (8) of volunteers in two contexts, but are not representative of all instructors at these schools. Second, the findings reflect reported data, where respondents stated what they do in their courses, but there was no observation of classes. Finally, the study only addresses teachers’ perspectives. However, such limitations do not detract from the purpose of the research, to provide baseline data on faith integration in ESL/EFL classes. • This presentation introduced Christian F&LI and described a preliminary study of it in ESL/EFL instruction at two universities. Integration is taking place at ACU and ICU, in various ways and to different extents. Resources for this integration are largely limited to those instructors produce themselves, and are thus in need of development and distribution. As respondents noted, there are clear challenges in F&LI in ESL/EFL, yet they also perceive significant benefits for themselves and their students. I hope the examples here will help others in Christian higher education reflect on their teaching practices while also offering them glimpses into what others are doing in faith and learning integration in ESL/EFL classes. Acknowledgements I am grateful to the participants for sharing their experiences in faith-learning integration. The written version of this study is scheduled to appear (this October) as: Lessard-Clouston, M. (2012). Faith and learning integration in ESL/EFL instruction: A preliminary study in America and Indonesia. In M. S. Wong, C. Kristjánsson, & Z. Dörnyei (Eds.), Christian faith and English language teaching and learning: Research on the interrelationship of religion and ELT. London: Routledge. References Beers, S., & Beers, J. (2008). Integration of faith and learning. In S. T. Beers (Ed.), The soul of a Christian university: A field guide for educators (pp. 51-73). Abilene, TX: Abilene Christian University Press. Dörnyei, Z. (2010). Questionnaires in second language research: Construction, administration, and processing (2nd ed.). London: Routledge. Downey, D. E. D., & Porter, S. E. (Eds.). (2009). Christian worldview and the academic disciplines: Crossing the academy. Eugene, OR: Pickwick. Harris, R. A. (2004). The integration of faith and learning: A worldview approach. Eugene, OR: Cascade Books. Haskett, K. (2009). A Christian perspective on modern languages. In D. E. D. Downey & S. E. Porter (Eds.), Christian worldview and the academic disciplines: Crossing the academy (pp. 315-323). Eugene, OR: Pickwick. Heie, H., & Wolfe, D. L. (Eds.). (1987). The reality of Christian leaning: Strategies for faith-discipline integration. Grand Rapids, MI: Eerdmans. CELT 2012 Philadelphia – Faith and Learning Integration in ESL/EFL © Michael Lessard-Clouston 2012 8 Holmes, A. E. (1987). The idea of a Christian college (Revised ed.). Grand Rapids, MI: Eerdmans. Lessard-Clouston, M. (2012). Seven biblical themes for language learning. Evangelical Missions Quarterly, 48(2). Mackey, A., & Gass, S. M. (2005). Second language research: Methodology and design. Mahwah, NJ: Erlbaum. Pasquale, M., & Bierma, N. L. K. (2011). Every tribe and tongue: A biblical vision for language in society. Eugene, OR: Pickwick. Perry, Jr., F. L. (2011). Research in applied linguistics: Becoming a discerning consumer (2nd ed.). London: Routledge. Poythress, V. S. (2009). In the beginning was the word: Language – a God-centered approach. Wheaton, IL: Crossway. Robison, R. (2011). Language from a Christian perspective reconsidered. Journal of Christianity and Foreign Languages, 12, 10‐28. Rosebrough, T. R. (2002). Christian worldview and teaching. In D. S. Dockery & G. A. Thornbury (Eds.), Shaping a Christian worldview: The foundations of Christian higher education (pp. 280-297). Nashville: Broadman & Holman. Smith, D. I. (2006). Does God dwell in the detail? How faith affects (language) teaching processes. In R. Edlin & J. Ireland (Eds.), Engaging the culture: Christians at work in education (pp. 131-152). Blacktown, NSW: National Institute for Christian Education. Smith, D. I. (2009). On viewing learners as spiritual beings: Implications for language educators. CELEA News, 1(1), 5-11. VanZanten, S. (2011). Joining the mission: A guide for (mainly) new college faculty. Grand Rapids, MI: Eerdmans. Further Resources on Faith and Learning Integration (A starter reading list) Badley, K. (2009). Clarifying "Faith-Learning Integration": Essentially contested concepts and the concept-conception distinction. Journal of Education and Christian Belief, 13(1), 7-17. Beers, S. T. (Ed.). (2008). The soul of a Christian university: A field guide for educators. Abilene, TX: Abilene Christian University Press. Boyd, D. (2006). Faith-learning integration with adult students. Intégrité: A Faith and Learning Journal, 5(1), 16-29. Cosgrove, M. (2006). Foundations of Christian thought: Faith, learning, and the Christian worldview. Grand Rapids, MI: Kregel. Dessart, J., & Gambill, B. (Eds.). (2009). The word in the English classroom: Best practices of faith integration. TX: Abilene Christian University Press. (Deals with poetry, film, literary criticism.) Dockery, D. S. (2008). Renewing minds: Serving church and society through Christian higher education. Nashville, TN: B & H Academic. Dockery, D. S., & Thornbury, G. A. (Eds.). (2002). Shaping a Christian worldview: The foundations of Christian higher education. Nashville: Broadman & Holman. Eaton, P. W. (2011). Engaging the culture, changing the world: The Christian university in a postChristian world. Downers Grove, IL: InterVarsity. Hasker, W. (1992). Faith-learning integration: An overview. Christian Scholar’s Review, 21, 234-248. Jacobsen, D., & Jacobsen, R. H. (2004). Scholarship and Christian faith: Enlarging the conversation. Oxford: Oxford University Press. Litfin, D. (2004). Conceiving the Christian college. Grand Rapids, MI: Eerdmans. Migliazzo, A. C. (Ed.). (2002). Teaching as an act of faith: Theory and practice in church-related higher education. New York: Fordham University Press. Poe, H. L. (2004). Christianity in the academy: Teaching at the intersection of faith and learning. Grand Rapids, MI: Baker Academic. Purgason, K. B. (Ed.). (2010). English language teaching in theological contexts. Pasadena, CA: William Carey Library. Smith, D. I., & Smith, J. K. A. (Eds.). (2011). Teaching and Christian practices: Reshaping faith and learning. Grand Rapids, MI: Eerdmans. CELT 2012 Philadelphia – Faith and Learning Integration in ESL/EFL © Michael Lessard-Clouston 2012 9