How Christianly is Christian Distance Higher Education?

Abstract

The study reported in this paper investigated sense of community and perceived learning in on-campus and online courses at both a Christian university and a state university using a population of graduate students (N = 350). Results suggest that the Christian ethos, with its influence on all facets of university life, manifests itself in stronger online as well as on-campus sense of community among students at the Christian university. However, this added community capital does not result in greater perceived learning among students at the Christian university in either on-campus or online courses. Additionally, participants in on-campus courses felt stronger sense of community and greater perceived learning than their online peers at both universities, exposing both a community gap and a perceived learning gap in courses delivered at a distance. The community gap manifests itself mostly in the social dimension of community, which consists of feelings pertaining to community spirit, cohesion, trust, safety, interactivity, interdependence, and sense of belonging. Significant differences were not observed in the learning dimension of community, which concerns the degree to which learning community members share group norms and values and the extent to which their educational goals and expectations are satisfied by group membership. (2005) define distance education as "planned learning that normally occurs in a different place from teaching, requiring special course design and instruction techniques, communication through various technologies, and special organizational and administrative arrangements" (p. 2). From the earliest days of correspondence courses, a primary purpose of such education is to deliver formal instruction to students who cannot otherwise attend campus-based courses. Looking at distance education conference themes since 1938, Bunker (2003 notes "an unremitting allegiance to the belief in the value of providing access to education for all learners, no matter how dispersed or disadvantaged by economic, personal, or political situations" (p. 60). More Moore and Kearsley

Ministerial formation of theological students through distance education

“…Esselman (2005:155) suggests that it is possible to design online learning to leverage the differences that exist between students, by intentionally creating diverse working groups within a course. This calls for training in online communications skills and ongoing discussions of the impact social and ecclesial location, gender and hermeneutical approaches have on interpretation (Ravoi, Baker & Cox 2008). It is also an opportunity for voices that are seldom heard in the classroom, as a result of disability, temperament or perceived marginalisation to be present online (Esselman 2005:155).…”

The Akadameia as Paradigm for Online Community in Theological Distance Education

“…Results from distance education studies indicate that distance can be an effective substitute to oncampus instruction (Rovai et al, 2008).…”

“…Many studies of OTDE and virtual church have suggested that community is possible through online discourse (Ascough, 2002(Ascough, , 2007Campbell, 2005;Heinemann, 2005Heinemann, , 2007Hines et al, 2009;Maddix, 2010;Maddix, Estep, & Lowe, 2012;Shore, 2007). However many theological educators spurn distance education because it is not perceived as providing effective community (Palka, 2004;Rovai et al, 2008). Community is certainly perceived as vital for educational development and formation (Cannell, 1999;Patterson, 1996;Reissner, 1999;Rovai et al, 2008).…”

“…However many theological educators spurn distance education because it is not perceived as providing effective community (Palka, 2004;Rovai et al, 2008). Community is certainly perceived as vital for educational development and formation (Cannell, 1999;Patterson, 1996;Reissner, 1999;Rovai et al, 2008). While discussion forums are certainly beneficial to distance education, their ability to facilitate 'community' requires further exploration.…”

“…approaches (Baker, 2012;Delamarter, Gravett, Ulrich, Nysse, & Polaski, 2011), including renewed potential for distance education (Amos, 1999;Flattery, 2002;Halvorsen, Mahfood, & Beckmann, 2009;Kemp, 2012;Kuligin, 2007). However there is concern that online theological education may offer an impoverished experience compared to the benefits of on-campus community (Hines et al, 2009;Kuligin, 2007;Rovai, Baker, & Cox Jr, 2008).…”