Abstract
This is a book on education. It studies The Epistle to the Romans. It aims to restore the deliberative (Reid 1981), universalistic (Badiou 2003), constructivist (Fosnot 2005; Brand and Moore 2010), and composite modular curriculum (Moon 1988; Warwick 1987; Glatthorn et al. 2009) embodied in The Epistle. It hypothesises that The Epistle has provided a dialogic and reflective platform for self-encounters (Grondin 2009, p. 184) to its learners. Through it, individual learners revaluate and reconstruct their own understanding and knowledge of the world. This derivation of knowledge is through experiencing events and reflecting upon those experiences. In the end, there should be revised insights. They should bring about in the learners new rethinking regarding their personal epistemic pattern of how they comprehend and orientate themselves in their interpersonal transactions with others, in the socio-and-psychic phenomenological realm(s) which they actively choose to construct and sustain.
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- 1.
Engaged reading can engender self-encounters. Hence, a pedagogic epistle entailing socio-interactions is a curriculum. Newton (1990, p. 133) remarks: “Reading literature is therefore a free act in which one confronts texts which by definition question or undermine dominant ideologies”; “The experience of reading can liberate one from adaptations, prejudices, and predicaments of a lived praxis in that it compels on to a new perception of things”.
- 2.
For a discussion of “the secularization paradigm”, see Bruce’s work (2006, pp. 330–347). Insofar as reality is socially constructed, “it is a mistake to assume that ideas and observations are of themselves persuasive”; or that the persuasiveness of science “stands in no need of explanation” (p. 343).
- 3.
Rom 15:13 does not contain “Amen”. It is a supplication to the Divine.
- 4.
The Epistle does not practice the method of “indoctrination”. For “indoctrination and other forms of miseducation”, see Hamm (1989, pp. 99-105).
- 5.
This means the trap of developing “ex post facto” hypotheses can be real and tempting. It should be constantly guarded against. As Gorsuch (2002, p. 93) has alerted, “Scriptures such as the Bible also have another problem for scholars. It is a document we know well before we begin formal study of it. And certainly scholars in the middle of a career know it very well. That means that [quite often] all hypotheses are after the fact; that is, ex post facto. Unfortunately, … it is easy to develop interpretations ex post facto. Biblical analysis is therefore [very often] inherently limited by its ex post facto nature”.
- 6.
“The virtues which Romans prized as the marks of the ideal man were pietas (filial duty, respect for the gods and patriotism), virtus (courage), honestas (trustworthiness), gravitas (seriousness), constantia (firmness of character), and prudentia (practical wisdom). Many of these virtues were, no doubt, seen as marks of the ideal woman also” (Mulhern 1959, p. 191).
- 7.
The colosseum was itself symbolic of the Roman priorities for show of power. The Pula Arena located in Croatia is one such legacy of the Roman masculine and militant values (Crowther 2007, pp. 103–123). Its construction time (27 BC – 68 AD) overlapped with the lifespan of Paul.
- 8.
Typical Roman “Prayers took the form of ‘I am doing this for you (or I am giving this to you), please do this for me’”. For an illustrative example of such a prayer, see De Agri Cultura. (Adkins 1994, p. 276). That is, in terms of thinking pattern, the bartering mindset is behind the principle of civilisation, which professes human inputs (through ritualistic or conducts of other kind) at t 1 should be rewarded by a certain output at t 2.
- 9.
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Ho, O.N.K. (2018). Introduction: Redeeming the Pedagogic Dimensions of The Epistle to the Romans . In: Rethinking the Curriculum. Springer, Singapore. https://doi.org/10.1007/978-981-10-8902-2_1
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