Rape Culture on Campus explores how existing responses to sexual violence on college and university campuses fail to address religious and cultural dynamics that make rape appear normal, dynamics imbedded in social expectations around race, class, gender, sexuality, and disability. Rather than dealing with these complex dynamics, responses to sexual violence on college campuses focus on implementing changes in one-time workshops. As an alternative to quick solutions, this book argues that long-term classroom interventions are necessary in order to understand religious and cultural complexities and effectively respond to this crisis. Written for educators, administrators, activists, and students, Rape Culture on Campus provides an accessible cultural studies approach to rape culture that complements existing social science approaches, an intersectional and interdisciplinary analysis of rape culture, and offers practical, classroom-based interventions.

As a teacher, you long to help others do more than understand the Bible. You want them to experience its relevance and power for their lives. Teaching like Jesus is the answer! This commonsense guide offers examples of Jesus' teaching style from the Gospels, then shows how you can make these principles work for you -- regardless of what age group or ethnic background you're dealing with. Using a proven, four-step plan, Teaching Like Jesus gives you action steps, summaries, and other practical resources that will make your classroom a lively place to learn and apply the lessons so vitally important for transforming lives and nurturing disciples. You'll learn to think in terms of "see, hear, and do" in your lesson plans. And you'll find sample plans for age groups and cultures ranging from African-American preschoolers to Chinese married couples.

Rowdy, restless, silly, out of control, moody, vulgar, disrespectful, unpredictable -- this may be the junior high stereotype, writes youth ministry expert Wayne Rice. But early adolescents' enthusiasm, loyalty, energy, candidness, and willingness to learn -- these more than compensate for the well-publicized hazards of working with middle schoolers. In this edition of Junior High Ministry -- updated and expanded to reflect the realities of middle school ministry at the turn of the century -- the cofounder of Youth Specialties takes a comprehensive look at the early adolescent experience: - A case for junior high ministry -- and what it takes to work effectively with junior highers. - New material of turn-of-the-century trends in the youth culture -- and on programming for kids living in this culture. - A chapter each on the five pivotal areas of development -- physical, social, intellectual, psycho-emotional, and faith -- among junior highers. - Altogether new chapters on parental involvement and mentoring in the context of junior high ministry . . . all topped off with 50 creative and practical ideas -- fun and games, Bible study openers, mixers, entire events -- that are tailored for junior highers in Sunday school, the youth room, or your living room. Whether you're training for youth work or a trainer of youth workers, Junior High Ministry will keep finding its dog-eared way to the top of your most used resources.

This book looks at various educational perspectives throughout history to equip educators today for the task of reclaiming Christian education.

The fascinating story briefly told, plus the famous "miraculous" prayers and devotions along with the Litany to the Infant Jesus. (5-1.00 ea.; 10-.80 ea.; 25-.70 ea.; 50-.60 ea.; 100-.50 ea.).

This volume provides a key text for debates on spiritual education in the 21st . It presents spiritual education as a distinctive field of academic enquiry in its own right.The strengths of the book lie in its international appeal, research based orientation, and interdisciplinary character, and is divided into three main sections: religious and theological approaches; psychological and anthropological approaches; and pedagogical approaches. Issues of cultural, religious, gender and social difference are addressed in research and pedagogical terms, and the ways in which faith traditions and secular stancescontribute to values and understanding of human purpose are explored.

Rape Culture on Campus explores how existing responses to sexual violence on college and university campuses fail to address religious and cultural dynamics that make rape appear normal, dynamics imbedded in social expectations around race, class, gender, sexuality, and disability. Rather than dealing with these complex dynamics, responses to sexual violence on college campuses focus on implementing changes in one-time workshops. As an alternative to quick solutions, this book argues that long-term classroom interventions are necessary in order to understand religious and cultural complexities and effectively respond to this crisis. Written for educators, administrators, activists, and students, Rape Culture on Campus provides an accessible cultural studies approach to rape culture that complements existing social science approaches, an intersectional and interdisciplinary analysis of rape culture, and offers practical, classroom-based interventions.

This groundbreaking collection explores the important ways Jesuits have employed rhetoric, the ancient art of persuasion and the current art of communications, from the sixteenth century to the present. Much of the history of how Jesuit traditions contributed to the development of rhetorical theory and pedagogy has been lost, effaced, or dispersed. As a result, those interested in Jesuit education and higher education in the United States, as well as scholars and teachers of rhetoric, are often unaware of this living 450-year-old tradition. Written by highly regarded scholars of rhetoric, composition, education, philosophy, and history, many based at Jesuit colleges and universities, the essays in this volume explore the tradition of Jesuit rhetorical education-that is, constructing "a more usable past" and a viable future for eloquentia perfecta, the Jesuits' chief aim for the liberal arts. Intended to foster eloquence across the curriculum and into the world beyond, Jesuit rhetoric integrates intellectual rigor, broad knowledge, civic action, and spiritual discernment as the chief goals of the educational experience. Consummate scholars and rhetors, the early Jesuits employed all the intellectual and language arts as "contemplatives in action," preaching and undertaking missionary, educational, and charitable works in the world. The study, pedagogy, and practice of classical grammar and rhetoric, adapted to Christian humanism, naturally provided a central focus of this powerful educational system as part of the Jesuit commitment to the Ministries of the Word. This book traces the development of Jesuit rhetoric in Renaissance Europe, follows its expansion to the United States, and documents its reemergence on campuses and in scholarly discussions across America in the twenty-first century. Traditions of Eloquence provides a wellspring of insight into the past, present, and future of Jesuit rhetorical traditions. In a period of ongoing reformulations and applications of Jesuit educational mission and identity, this collection of compelling essays helps provide historical context, a sense of continuity in current practice, and a platform for creating future curricula and pedagogy. Moreover it is a valuable resource for anyone interested in understanding a core aspect of the Jesuit educational heritage.

Although Jews were readmitted to England in 1661, nearly 200 years later there was an election for Chief Rabbi where the short list of candidates were all German. Today the community takes its British spiritual leadership for granted, but the whole structure had to be created from scratch; Jews' College has played a major part in this for over 150 years. This is the story of those who did the work and fought against the general indifference of a community that so often only paid lip service to the concept. There was also the struggle between lay leaders wanting ministers to be synagogue bureaucrats, and College Principals who wanted Talmudic scholars. The Principals prevailed, educating the bedrock of ministers who grew and nurtured congregations all over Britain and abroad. The achievements of men like Louis Loewe, Michael Friedlaender, Adolph Buechler, Isidore Epstein, Kopul Kahana, Hirsch Zimmels, Nahum Rabinovitch, Irving Jacobs and Jonathan Sacks deserve recognition. Their material sacrifice and intellectual rigour demanded total commitment from their students. This is their story, and the healthy state of the Jewish community in Britain today owes a great deal to their selfless efforts.

The distinction between "insiders" and "outsiders" in religious studies has become an area of fruitful discussion in recent years. This anthology aims to extend that discussion by gathering newly commissioned essays from a diverse range of scholars, spanning a variety of disciplines and approaches, including ethnography, anthropology, theology and education. The result is a book that is at once accessible and readable, while remaining scholarly. The Insider/Outsider Debate has implications for numerous methodological issues in the study of religion, such as the emic/etic distinction, the distinction between religion and spirituality, the notions of "believing without belonging", the claim to be "spiritual but not religious" and the existence of multiple, complicated, contesting religious identities. A particular focus of the volume is providing critiques of these methodological issues within the most recent academic approaches to religion - particularly models of lived and vernacular religion.

To be a Christian today, to follow Our Lord and accept His call to discipleship, demands heroic courage. It takes deep faith to live the particular - special, unique - vocation that's yours alone. Heaven knows it isn't easy. St. Peter knows it, too. He's well aware that even the most enthusiastic and committed Christian can become frightened and unsure, can make mistakes and betray a loved one, can seek and receive forgiveness, can begin again and - with an even stronger faith - can go on to face life's most difficult challenges.

To Whom Shall We Go? presents the words and actions of St. Peter as it clearly shows how his life - his strengths, weaknesses, joys, and sorrows - offers an example for all of us. How it offers hope for each of us.

Virtually all churches aim to invest meaningfully in the faith development of the younger generations who have been entrusted into their care. Some churches have a longstanding track record of faithfulness in living out this commitment.

Some lose sight of this priority over time and allow their intentionality to fade.

This book makes a distinctive contribution to our understanding of children’s, youth, and young adult ministries by appropriating Erik Erikson’s concept of generativity (“the interest in establishing and guiding the next generation”) as a way of exploring congregational life. Eleven accomplished authors representing five different countries provide diverse theological and cultural perspectives on key aspects of what it means for churches to invest intentionally in the faith development of the members of emerging generations.

Their chapters challenge us to think about the intergenerational dynamics of our churches, the crucial partnership between church and parents, and what it means to involve young people meaningfully in the life of the church.

The intriguing topics explored by this group of authors and the diverse contexts from which they write promise to broaden and enrich our thinking about caring for children, youth, and young adults as a vital responsibility shared by the entire congregation.

Although Jews were readmitted to England in 1661, nearly 200 years later there was an election for Chief Rabbi where the short list of candidates was all German. Today the community takes its British spiritual leadership for granted, but whole structure had to be created from scratch, and Jews' College has played a major part in this for over 150 years. This is the story of those who did the work and fought against the general indifference of a community that so often only paid lip service to the concept. There was also the struggle between lay leaders wanting ministers to be synagogue bureaucrats, and College Principals who wanted Talmudic scholars. The Principals prevailed, educating the bedrock of ministers who grew and nurtured congregations all over Britain and abroad. The achievements of men like Louis Loewe, Michael Friedlaender, Adolph Buechler, Isidore Epstein, Kopul Kahana, Hirsch Zimmels, Nahum Rabinovitch, Irving Jacobs and Jonathan Sacks deserve recognition. Their material sacrifice and intellectual rigour demanded total commitment from their students. This is their story, and the healthy state of the Jewish community in Britain today owes a great deal to their selfless efforts.