145 Christian Anthropology and the (W)Holistic Approach 3 our uniqueness amidst our fellow earthlings’ (p. 53). Wolterstorff combined this more with the Biblical call to love than with moral law as it functions in Enlightenment ethics: In Kant, the center of the picture is always me and the moral law—this moral law being the deliverance of my own transcendent self. In the prophets the center of attention is not the moral law but persons—the widow, the alien, and the orphan, the little ones, the voiceless ones, the oppressed ones, the poor ones, the hundredth one, the one left outside. Of course there is law. But the law is grounded in God’s love for the little ones (p. 144). Wolterstorff admitted that his shalom vision may be too big to be performed in the process of education: ‘Maybe teaching cannot do it’ (p. 154). However, he insisted on the necessity of holding unto that precise Biblical view, leaving room for the mysterious, the spiritual. ‘Maybe only through one’s own tears can one see God’s tears. Maybe we as teachers must humbly acknowledge our limitations before the mysterious and troubling fact that suffering illuminates’ (p. 154). He, therefore, went on dreaming: What I visualize is a college that teaches for justice without neglecting the arts; a college that engages in praxis-oriented scholarship without denying the worth of pure scholarship; a college that gives its students some sense of the social practices of science and the works of art; a college that concerns itself with the multiple nonverbal ways in which it shapes the actions of students without neglecting the importance of classroom learning; a college that presents to us the faces and voices of suffering humanity without neglecting the importance of books; a college that teaches for mercy and justice without neglecting the importance of liturgy and devotions and contemplation; a college that responsibly inducts some students into the formative professions of American life without neglecting the arts and sciences and humanities. (Wolterstorff, 2004, p. 169) This dream or vision has inspired Christian educators to find ways to connect to modern, globalised and fragmented society. Stronks and Stronks (2014) made a connection to Christian citizenship. They referred to Cardus educational research highlighting that relatively few schools are able to systematically integrate learning within the school with engaging the world outside of the school. As ‘every one of us is a citizen, and every one of us impacts the community around us’, they were persuaded that ‘Christian citizenship that emphasizes the rights of others to live and flourish in accordance with their own worldview is a necessary part of Christian witness in broken but redeemed
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