Old Testament and Church Ministries in Two Ecumenical Dialogues

Abstract: To understand any church institution as founded by Jesus, one must take account of its relationship to his work of bringing the Old Testament revelation and its institutions to their eschatological realization. A sample of the work of recent ecumenical dialogues (BEM and the international Lutheran– Roman Catholic document on church and justification) shows that their discussions of church institutions have failed to do this adequately. This failure has complicated the efforts at unity to which these dialogues intend to contribute. Attention to the Old Testament roots of church institutions can help ecumenical ecclesiology to focus better on some important issues.     

Does class size in first grade relate to children's academic and social performance or observed classroom processes?

This study evaluated the extent to which first-grade class size predicted child outcomes and observed classroom processes for 651 children (in separate classrooms). Analyses examined observed child-adult ratios and teacher-reported class sizes. Smaller classrooms showed higher quality instructional and emotional support, although children were somewhat less likely to be engaged. Teachers in smaller classes rated typical children in those classes as more socially skilled and as showing less externalizing behavior and reported more closeness toward them. Children in smaller classes performed better on literacy skills. Larger classrooms showed more group activities directed by the teacher, teachers and children interacted more often, and children were more often engaged. Lower class sizes were not of more benefit (or harm) as a function of the child's family income. First-grade class size in the range typical of present-day classrooms in the United States predicts classroom social and instructional processes as well as relative changes in social and literacy outcomes from kindergarten to first grade.     

Successful intervention with multi-problem mothers: Effects on the mother-infant relationship

A two-step model of intervention for multi-problem mothers was proposed. In order to improve mother-child interaction and later developmental outcomes, the first step is for the practitioner to help the mother change her external competencies (adult social skills) and internal perceptions (support, depression). These changes make the second step possible—the mother then can learn to foster her own child's development. The model was tested in a study of 95 multi-problem women who participated in a nursing intervention program from mid-pregnancy through the child's first birthday. The results supported the two-step model. Improvements in the mothers' external competencies were related to completion of intervention goals. These external improvements also were related to more optimal patterns of mother-child interaction during teaching and feeding episodes at 1 year. Furthermore, an especially insecure type of attachment relationship was found more frequently among the infants of mothers in the group that did not improve. Changes in internal perceptions were unrelated to intervention or interaction measures. These unexpected results suggest that the mother's internal improvements may have a more delayed or a less direct effect upon the child.     

CATECHIZING THE HEAD AND THE HEART: AN INTEGRATED MODEL FOR CONFIRMATION MINISTRY

In catechesis for adolescents seeking confirmation in the Roman Catholic Church, a dualistic bias unconsciously dichotomizes objective doctrine and subjective psychology. This is problematic because if a catechist does not communicate mind‐independent truth, no seed of Catholic faith will have been planted in a student. At the same time, if a catechist does not affirm a student's subjectivity, the seed cannot find receptive soil. I believe the key to integrating these intellectual and affective elements – the head and the heart – lies in the link between what Bernard Lonergan calls authentic subjectivity and objectivity. Catechists can appeal to this link by embracing the moral responsibility to ‘know our knowing,’ becoming aware of our dualistic bias and judging our faith experiences according to objective standards of knowledge.