Sharing Personal Stories in Teaching: Potential Pitfalls and Solutions
Sharing Personal Stories in Teaching: Potential Pitfalls and Solutions
The use of personal stories in teaching is a long-standing practice in Christian tradition, rooted in biblical precedent. Psalm 49:4 illustrates this, where the psalmist says, "I will put my teaching into a story; I will make my dark sayings clear with music" [1]. This approach has been employed by Christian teachers throughout history to convey complex theological concepts in an engaging and relatable manner.
Augustine, in his work "On the Holy Trinity," notes the importance of adapting one's teaching style to the audience, suggesting that the use of narrative can be an effective way to communicate complex ideas [2]. He also emphasizes the need for teachers to be mindful of their own limitations and the potential for their words to be misunderstood [3]. In "City of God, Christian Doctrine," Augustine further highlights the importance of varying one's style to suit different occasions, using a subdued tone when teaching, a temperate tone when giving praise or blame, and a more majestic tone when seeking to sway the mind [3].
The use of parables by Jesus, as recorded in the Gospels, is a prime example of the effective use of storytelling in teaching. Jamieson, Fausset, and Brown note that Jesus' parables were often used to convey deeper spiritual truths to his audience, with the first four parables in Matthew 13 being spoken to the mixed multitude, while the remaining three were spoken to the Twelve in private [4]. This distinction highlights the importance of considering one's audience when sharing personal stories in teaching.
However, there are potential pitfalls to using personal stories in teaching. One risk is that the teacher may become overly focused on their own experiences, rather than the message they are seeking to convey. James 3:1 warns against eagerness to teach, noting that not everyone is suited to this role, and that teachers must be mindful of their own tongue and its potential to cause harm [5]. Similarly, 2 Timothy 4:3 warns that people will seek out teachers who cater to their own desires, rather than those who teach sound doctrine [6].
Aquinas addresses the issue of whether Christ should have taught all things openly, concluding that while Christ's doctrine was not hidden in the sense that he was unwilling to share it, there were times when he chose to share it with a more select audience [7]. This nuanced approach highlights the importance of discernment in sharing personal stories in teaching.
In order to avoid the potential pitfalls of sharing personal stories in teaching, educators must be mindful of their audience and the potential impact of their words. As Augustine notes, the teacher must be aware of their own limitations and the potential for their words to be misunderstood [2]. By being thoughtful and intentional in their use of personal stories, teachers can effectively convey complex theological concepts in a way that is engaging and relatable to their audience.
The historical development of Christian teaching has seen a continued emphasis on the importance of effective communication. The early Church Fathers, such as Augustine, recognized the value of adapting one's teaching style to the audience, while also being mindful of the potential pitfalls of sharing personal stories [2, 3]. This ongoing conversation highlights the importance of considering the context and audience when sharing personal stories in teaching.
Sources
- Psalms “Psalms 49:4 (BBE) — I will put my teaching into a story; I will make my dark sayings clear with music.”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 2.--HOW IT OFTEN HAPPENS THAT A DISCOURSE WHICH GIVES PLEASURE TO THE HEARER IS DISTASTEFUL TO THE SPEAKER; AND WHAT EXPLANATION IS TO BE OFFERED OF THAT FACT. (part 3): that your discourse is not displeasing to others as it is displeasing to yourself; and you ought not to consider yourself unfruitful, simply because you do not succeed in setting forth in such a manner as you desire the things which you discern; for, perchance, you may be just as little able to discern them in the way you wish. For in this life who sees except as "in an enig”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 19.--THE CHRISTIAN TEACHER MUST USE: DIFFERENT STYLES ON DIFFERENT OCCASIONS. 38. And yet, while our teacher ought to speak of great matters, he ought not always to be speaking of them in a majestic tone, but in a subdued tone when he is teaching, temperately when he is giving praise or blame. When, however, something is to be done, and we are speaking to those who ought, but are not willing, to do it, then great matters must be spoken of with power, and in a manner calculated to sway the mind. And sometimes the same important ma”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 13:3: And he spake many things unto them in parables, saying, &c.--These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private--these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven--that of the Sower--is of the nature of an Introduction to the who”
- James (Presbyterian) “Jamieson, Fausset & Brown on James 3 (introduction): DANGER OF EAGERNESS TO TEACH, AND OF AN UNBRIDLED TONGUE: TRUE WISDOM SHOWN BY UNCONTENTIOUS MEEKNESS. (Jam. 3:1-18) be not--literally, "become not": taking the office too hastily, and of your own accord. many--The office is a noble one; but few are fit for it. Few govern the tongue well (Jam 3:2), and only such as can govern it are fit for the office; therefore, "teachers" ought not to be many. masters--rather, "teachers." The Jews were especially prone to this presumption. The idea that faith (so called) without works (Jam 2:14-26) wa”
- 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 4:3: they--professing Christians. sound doctrine--Greek, "the sound (see on Ti1 1:10) doctrine (didascalias)" or "teaching," namely, of the Gospel. Presently follows the concrete, "teachers." after their own lusts--Instead of regarding the will of God they dislike being interrupted in their lusts by true teachers. heap--one on another: an indiscriminate mass of false teachers. Variety delights itching ears. "He who despises sound teaching, leaves sound teachers; they seek instructors like themselves" [BENGEL]. It is the corruption of the people in t”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Christ's Doctrine, Art. 3: Article: Whether Christ should have taught all things openly? I answer that, Anyone's doctrine may be hidden in three ways. First, on the part of the intention of the teacher, who does not wish to make his doctrine known to many, but rather to hide it. And this may happen in two ways---sometimes through envy on the part of the teacher, who desires to excel in his knowledge, wherefore he is unwilling to communicate it to others. But this was not the case with Christ, in whose person the following words are spoke”