Participation Patterns Among Mexican–American Parents Enrolled in a Universal Intervention and Their Association with Child Externalizing Outcomes

This study used growth mixture modeling to examine attendance trajectories among 292 Mexican–American primary female caregivers enrolled in a universal preventive intervention and the effects of health beliefs, participation intentions, cultural influences, and intervention group cohesion on trajectory group membership as well as trajectory group differences on a distal outcome, immediate posttest teacher report of child externalizing (T2). Results supported four trajectory groups—early terminators (ET), mid-program terminators (MPT), low-risk persistent attenders (LRPA), and high-risk persistent attenders (HRPA). Compared with LRPAs, caregivers classified as HRPAs had weaker familism values, less parenting efficacy, and higher externalizing children with lower GPAs. Caregivers in the two persistent attender groups reported strong group cohesion and providers rated these caregivers as having strong participation intentions. Children of caregivers in the LRPA group had the lowest T2 child externalizing. Children of caregivers in the MPT group had lower T2 externalizing than did those of the ET group, suggesting partial intervention dosage can benefit families. Despite high levels of attendance, children of caregivers in the HRPA had the highest T2 externalizing, suggesting this high-risk group needed either more intensive services or a longer period for parents to implement program skills to evidence change in child externalizing.     

THE IMAGO DEI AS THE MIND OF JESUS CHRIST

In this essay I examine David Clough's interpretation of the imago Dei and his use of “creaturely” language in his book On Animals: Volume 1, Systematic Theology. Contrary to Clough, I argue that the imago Dei should be interpreted as being uniquely human. Using a neuroscientific approach, I elaborate on my claim that while Jesus is the image of God perfected, the imago Dei is best understood as having the mind of Christ. In regards to language, I make the case that using terms such as “creature” when referring to nonhuman animals is problematic in that it can serve to alienate human beings from their capacity to image God. In addition I argue that “creaturely” language raises concerns for the African American community given Western Christianity's history as it relates to their valuation of black bodies and human enslavement.     

A social role for churches and cultural demarcation: how German MEPs represent religion in the European Parliament

This study deals with the question of how German members of the European Parliament (MEPs) represent the German model of religion–state relations at the European level. Based on a survey and interviews with German MEPs as well as a content-analysis of German MEPs’ speeches, motions and parliamentary questions during the seventh term of the European Parliament (EP), our study demonstrates that this model is represented in three dimensions. First, German MEPs reflect the close cooperation between the churches and the state in Germany, primarily on social issues, through largely church- and religion-friendly attitudes and relatively frequent contacts with religious interest-groups. Second, by referring to religious freedoms and minorities primarily outside the EU and by placing Islam in considerably more critical contexts than Christianity, German MEPs create a cultural demarcation line between Islam and Christianity through their parliamentary activities, which is similar to, though less politicised than, cultural boundaries often produced in public debates in Germany. Third, our study illustrates similar patterns of religious affiliation and subjective religiosity among German parliamentarians in both the EP and the national Parliament, which to some degree also reflect societal trends in Germany. Yet our data also suggest that European political elites are more religious than the average German population. If the presence of religion in terms of religious interest-groups and arguments is included, the EP appears to be more secularist than the German Parliament.     

The devil is in the local: provincial religious legislation in China, 2005–2012

Promulgated in the wake of the Regulations on Religious Affairs, the new set of 20 provincial regulations in China often adopt provisions in the central government statute, prescribing a more benign relationship between religion and the state, defining religious affairs narrowly to exclude internal administration issues of religious communities, stipulating protection of religious freedom before that of state authority, adopting a regulatory rather than administrative regime, removing the annual re-certification requirement of religious venues, increasing the institutional autonomy of religious communities in personnel matters and formation, and transferring the supervisory powers from state agencies to religious communities. At the same time, they also circumscribe the interventionist powers of the state, stipulating bureaucratic response time limits, publicising transparent procedures and specific norms for approving and disapproving religious activities, and not requiring religious communities to accept Party leadership. Despite their overall progressive direction, however, some benevolent central government regulations have not been incorporated by the new provincial regulations, notably those exempting religious communities from supporting state ideology, and those providing administrative appeal and judicial challenge for local government decisions on religious affairs.     

浅谈美国自由文化的具体体现

美国人崇尚自由民主,自美国独立以来近三百年时间里一直贯彻自由民主思想,并以此作为执政理念。本文将从美国人日常生活、自由创词、接纳外来词汇三方面,结合美国历史来分析美国自由文化,并从中吸取优点,发展中国文化。     

Pentecostalism in Mission and Evangelism Today

This article includes Pentecostal mission strategies and missionary approaches. The author has consciously brought out Asian or non‐Western experiences and perspectives. It touches on some new opportunities and challenges for global Pentecostalism or charismatic Christianity in fulfilling the missionary mandate of the church. Finally, the article evaluates how Pentecostal missions add dimensions to global Christianity.     

Pentecostal Mission: A German Free Church Perspective

The Pentecostal movement is growing worldwide. This applies both globally and to the German context. Pentecostal mission, therefore, plays an increasingly important role – a role that is also reflected in new networks and institutions emerging in Germany. As Pentecostal churches increase in importance, their ecumenical relationships are also moving into focus. The reproach of prosyletism arises repeatedly at the intersection of mission and ecumenism in ecumenical discussions. This article illustrates the development of ecumenical relations in Pentecostal churches in Germany from a Free Church perspective, viewing ecumenical challenges and opportunities in relation to approaches of church theory.     

From Mourning to Action: African American Women's Grief,Pain, and Activism

The Movement for Black Lives has brought particular attention to the experience of grief in the lives of African American mothers and its use in their advocacy for social reform. Grief-inspired activism is historically significant in the African American community. By highlighting the historical connections between Mamie Bradley Till and present-day African American mothers’ grief over their deceased children, we will discuss the role of grief and mourning in the lives of African American mothers and the way in which their grief is pivotal in shaping their involvement in social justice movements. Furthermore, we will provide suggestions on how to promote social activism among African American mothers.     

Families and Schools Together: an experimental analysis of a parent-mediated multi-family group program for American Indian children

The goals of this randomized intervention study were to: (a) increase academic performance among American Indian children ages 4-9 years and (b) reduce classroom problem behaviors. To achieve these goals, the multi-family group program called Families and Schools Together (FAST) was adapted with three American Indian Nations in Wisconsin. Over 3 years, seven multi-family group cycles of FAST were implemented, each lasting 8 weeks. In collaboration with the College of Menominee Nation, this parent intervention approach was adapted to express tribal values while maintaining its core components. Fifty pairs of universally recruited American Indian students at three schools who were assessed, matched on five variables, and then randomly assigned to either the FAST or non-FAST control condition. Pretest, posttest, and 9- to 12-month follow-up data were collected by American Indian staff and university students on multiple indicators of academic and behavioral performance. Of the 50 families that attended FAST meetings at least once, 40 graduated (80%) from the 7 FAST cycles. On the immediate posttest, statistically significant differences in improvement, favoring FAST participants were found on the Aggressive Behavior scale of the teacher-rated Child Behavior Checklist (CBCL) and on the parent-rated Withdrawn scale of the same instrument. On the 1-year follow-up assessment, parent CBCL ratings indicated that FAST students had maintained their less withdrawn status and teacher ratings on the Social Skills Rating Scale (SSRS) revealed that FAST participants had exhibited relatively greater improvement in their academic competence. Parent surveys of the graduated students generally showed satisfaction with the program. Implications of the present results and future research directions are discussed.