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VOLUME 48 NUMBER 4 MAY 2008 The Lutheran Educator The WELS Education Journal
VOLUME 48NUMBER 4MAY 2008
The Lutheran
EducatorT h e W E L S E d u c a t i o n J o u r n a l
T H E L U T H E R A N E D U C A T O R
VOLUME 48 NUMBER 4MAY 2008
Editor — Jack N. Minch
Editorial Board — Philip M. Leyrer, Cheryl A.Loomis, James F. Pope, David D. Sellnow
Editorial correspondence and articlesshould be sent to The Lutheran Educator, Editor,Martin Luther College, 1995 Luther Court, NewUlm, MN 56073. Phone 507-354-8221. Fax 507-354-8225. e-mail: [email protected]
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Copyright ©2008 by Martin Luther College. Re-quests for permission to reproduce more thanbrief excerpts are to be addressed to the editor.
The
Lutheran
EducatorThe education journal of the Wisconsin Evangelical Lutheran Synodedited by faculty of Martin Luther College
Hope in the LordJohn Schultz 100
A Primer on Staff MinistryLawrence Olson 102
An Issue of Casuistry at Ascension Lutheran Church and SchoolKurt Rosenbaum 106
Cultural Awareness for the WELS EducatorMichelle Ross 109
Cooperating ClassroomSupervisors: “the Experience”TeachersPaul A. Tess 116
Para’sAlan Spurgin 121
Ask QuestionsPaul L. Willems 124
As we see itAn 8-Track School in a CD World 99
Poetry: My Science MindAmy Biedenbender 101
Review 127
A R T I C L E S
D E P A R T M E N T S
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An 8-Track School in a CD World
OK. I admit to having owned an 8-Track player. I’m of that vintage. My 8-Track fit nicely under the dash of my first car. There was something specialabout that music machine. Its whirring noise was matched only by the hum ofmy car’s transmission. I even looked forward to the “clunk” that signaled thetransition to the next song. Unfortunately, technology made the 8-Track obso-lete around the time I bought my second car.
In his book, An 8-Track Church in a CD World, Robert N. Nash Jr. laments howchurches (even 11 years ago, at the time of the book’s publishing) seem to livein the past. Nash points to worship practices and church customs that, in hisopinion, are as out of sync with the present time as an 8-Track is in our age—theCD world.
That book got me thinking about schools, our schools. Are they like thechurches Nash describes or are they different? If you were to compare a class-room in a 2008 WELS school with one from, say 1963, what differences wouldyou see? In classrooms where student uniforms are not the norm, dress woulddefinitely be different. T-shirts, jeans and tennis shoes have replaced button-down shirts, dresses and shiny black shoes. The students wearing those clotheslook a little different too. To a greater degree they reflect the communities inwhich our schools are located. Technological improvements would also standout, as students in even the earliest grades use a mouse to point and click.
While these and numerous other external changes have taken place in ourschools, thankfully and unabashedly some things have remained the same.Caring Christian teachers still point their students to Jesus, who loves them like ashepherd his sheep. Conscientious Christian teachers still model the faith totheir students, showing them that the Christian faith is real and alive. ConcernedChristian teachers still patiently work with students to help them develop theirGod-given gifts for a life of useful service. Committed Christian teachers still goabout their calling with the knowledge and joy that when they serve others, theyserve the Lord.
If, in spite of these things, our schools don’t look like other schools—if theyseem to be 8-Track schools in a CD World—I’m OK with that. Our schools arestill giving children what is best for them.
Not long ago someone asked me if I owned an iPod. I said “no.” With my (8-)track record, I’ll probably buy one right before they become obsolete. That’sOK. If all else fails, I can always listen to my albums.
JFP
As we see it
Because of the Lord’s great love we are notconsumed, for his compassions never fail.They are new every morning; great is yourfaithfulness. I say to myself, “The Lord is myportion; therefore I will wait for him.” TheLord is good to those whose hope is in him, tothe one who seeks him; it is good to wait qui-etly for the salvation of the Lord.Lamentations 3:22-26
It is 586 BC and Jerusalem, the city ofDavid and Solomon, home of the tem-ple, has fallen before the victoriousarmies of Babylon. The city has beendestroyed. The temple and its God-given rituals for worship of the true Godhave been laid waste. The people ofJudah endured starvation from the longsiege, terrible suffering, and finally,long exile into Babylon. The prophetJeremiah was an eyewitness to thisdivine judgment. Weeping and lament-ing its terrible destruction, Jeremiahsings its funeral song in his bookLamentations.
God inspired Lamentations not onlyfor a history lesson on the fate of Israel,but for important spiritual lessons to belearned from it. God used theBabylonians to carry out his divine judg-
ment. The books of Jeremiah andLamentations make clear that Israel’swoes were caused by their gross and will-ful sins against God. The book of weep-ing and lamenting rightly ends withcontrition and repentance. These spiri-tual truths written for ancient Israel aremore than relevant to us today.
As we read the book, we find that inthe middle the message ofLamentations reaches a high point. Thefocus is on God’s goodness. He is theGod of love, faithfulness, hope and sal-vation. At last there is real hope. In spiteof the woes around them, his (God’s)compassions never fail. They are newevery morning; great is your faithful-ness. (3:22-23)
Surrounded by darkest night,Jeremiah knows that the Lord God,whose just anger has destroyedJerusalem, has given him the promisethat in due time Israel would returnfrom their captivity and again rebuildthe city and temple. This sure promiseof God has given him hope. Now he qui-etly waits for its fulfillment and God’ssalvation.
Oh, what patient hope and constant
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Hope in the Lord
John Schultz
faith mean for our lives as workers inChrist’s kingdom! This patient hope isnot resignation to seemingly unchange-able sorrowful conditions in which wemay find our selves, but a sure and liv-ing trust in the promises of God. Hishelp cannot fail us. And, oh, it is goodto wait quietly for the salvation of theLord, for with the sweet song of hisapproaching help, we have comfort andnew courage to face our challenges andopportunities.
Read some more: Jeremiah 29:10-14Prayer:
Be still , my soul; the Lord is on yourside;
Bear patiently the cross of grief or pain;Leave to your God to order and provide;In every change he faithful will remain.Be still, my soul; your best, your heavenly
friendThrough thorny ways leads to a joyful
end.
Be still, my soul; your God will undertakeTo guide the future as he has the past.Your hope, your confidence, let nothing
shake; All now mysterious shall be bright at last.Be still, my soul; the waves and winds
still knowHis voice who ruled them while he lived
below. CW 415, st. 1-2
John Schultz served as principal/administrator ofMinnesota Valley Lutheran High School, NewUlm, MN. He is currently retired and living inNew Ulm, MN.
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Flowers and treesOceans and seasTrial and error
Explosions with terrorInsects and mammalsAll of God’s animalsNewton and Edison
Doctors and medicineSkeleton and skin
Creation of kin
Lightning, thunder and rainTornado, hurricaneSun, moon and stars
Saturn and MarsRamps and wheelsNutrition in meals
Cars and bikesElectricity strikesAll you will find
In my science mind
~Amy Biedenbender
My Science Mind
During the1980s,
congregations inthe WisconsinEvangelicalLutheran Synod(WELS) began toplace people intoministry positionsdifferent from thecommon cate-gories of pastorand teacher, andindividuals startedserving in areas such as family ministryor evangelism. As a response to thatgrass-roots movement, three differentcommittees were appointed by synodicalleaders to study the issue of alternativeforms of ministry. This led to the synod,in its 1991 convention, authorizing aprogram to train and certify individualsfor what we now call staff ministry.When that program began in January1993, the number of staff ministers serv-ing in congregations was in the singledigits; today there are about 120 WELSstaff ministers; two-thirds of them areserving in local churches, while the
remainder othersare in non-parishministry settings.
The phrase"staff ministry" waschosen as a prag-matic and descrip-tive term, onemeant to reflectthe fact that itrefers to peoplewho are serving inpublic "ministry"as a member of a"staff." However,
since the term is virtually unique to theWELS (in the last 15 years, I have seen itonly once in print outside of our circlesin the sense that we use it), it oftenneeds to be explained.
A staff minister, like a pastor or teach-er, is an individual who has been calledby God through a group of believers toserve in their name and on their behalf.The nature of that service, that ministry,is defined by the call itself. While pas-tors are trained for the broadest scopeof ministry and for theological leader-ship, and teachers are trained inChristian classroom education, staff
102 T H E L U T H E R A N E D U C A T O R
A Primer on Staff Ministry
Lawrence Olson
Staff Ministries
Mar
tin L
uthe
r Coll
ege New Ulm
, Minnesota
ministers receive theological trainingand practical skills to equip them toserve in other specific areas of parishministry. Those areas will vary from con-gregation to congregation, based on avariety of factors such as local needs andopportunities and the gifts and respon-sibilities of others called to that congre-gation, but they generally fall into sever-al basic categories:1. Outreach God calls his church to
“preach the good news” (Mark 16:15)in order to “make disciples”(Matthew 28:19), and those whowork in outreach ministry help con-gregations carry out programs ofevangelism and assimilation in orderto bring people into the congrega-tion and to help them fit in.
2. Parish Education The GreatCommission involves both outreachand nurture. Although a staff minis-ter serving in one of the approxi-mately 30% of our congregationsthat operate a Lutheran elementaryschool may have some responsibili-ties in it, the bulk of the work wouldfocus on other aspects of a church’steaching ministry: Sunday School,Vacation Bible School, Bible studiesfor youth and adults, and mid-weekprogramming for children.
3. Youth and Family Ministry Youth min-istry, in keeping with Deuteronomy 6,is considered as an integrated part ofa broader ministry to the family. Thegoal of this area is to provide biblicalsupport to couples and families as wepartner with them to build marriagesand families that are committed toChrist and to each other and are
equipped to pass down the faith fromone generation to another.
4. Member Care Much of “public” (i.e.“representative”) ministry happens inprivate, behind the scenes, as calledworkers serve people quietly, one-on-one and heart-to-heart. Staff minis-ters work in this area by assisting withshut-in visits, hospital work, regularparish visitation, and possibly coun-seling.
5. Administration Ministry needs to be
administered, and some staff minis-ters shoulder some of the manage-ment responsibilities of a congrega-tion through involvement with orga-nizing, planning, communicating,coordinating, and budgeting.
6. Music There seems to be a growingrecognition of the value of having aperson on the church staff with timededicated to supporting the worshiplife of the congregation, especiallythrough music. Sometimes that per-son is a called teacher who has parish
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A staff minister, likea pastor or teacher, isan individual whohas been called by
God through a groupof believers to serve in
their name and ontheir behalf.
music responsibilities in addition toclassroom duties; in other cases it is aperson called as a staff minister.Describing those general areas, in the
abstract, is easy enough. What some-times makes it difficult for people whoare wondering “What does a staff minis-ter do?” is that most positions will focusa person’s responsibilities on perhapsone or two of those areas ... but theycould be any of them. However, a com-mon thread is that the positions have amore limited focus to them, unlike thebroader scope that most pastoral posi-tions have.
In Acts 6, we read that the Jerusalemcongregation expected their “deacon”candidates to be “full of the Spirit andwisdom;” the Seven needed both spiritu-al maturity and practical aptitude, char-acteristics that are still essential forthose who would serve in the contempo-rary form of the diaconate that we inthe WELS call staff ministry. MartinLuther College (MLC) understands ourassignment to include building thosecharacteristics as we train candidates forministry.
MLC offers both degree and certifi-cate options within the Staff Ministry
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Olson
Table 1: Religion and Ministry Courses for the Staff Ministry Program
Religion CoursesBiblical History and Literature IBiblical History and Literature IIBiblical History and Literature III
Christian Doctrine IChristian Doctrine II
Lutheran Confessional Writings
Ministry CoursesThe Theology and Practice of Ministry
Biblical InterpretationIntroduction to Youth and Family Ministry
Parish EducationFoundations of Evangelism
Congregational Assimilation and RetentionCaring and Counseling
Parish VisitationOrganization and Administration in the Parish
Developing and Training LeadershipTeaching ReligionLutheran Worship
Program. A four-year program thatleads to a bachelor’s degree provides anindividual with certification as a staffminister and makes that person eligiblefor a call from any of the congregationsor calling bodies from within the WELS.Two five-year programs add a secondmajor to a person’s program, either ele-mentary education or parish music. Allthree of these degree programs includeMLC’s common core of general educa-tion courses, a foundational curriculumin theology, a component of practicalcourses in ministry, and experientialeducation in the form of early fieldexperience and a semester-long intern-ship. Listed in Table 1 are the religionand ministry courses taken by all stu-dents in any of the staff ministry degreeprograms.
Second-career students who are 35years of age or older can become certi-fied as a staff minister apart from adegree program by completing the reli-gion, professional, and experientialrequirements of the program. In addi-tion, there is a non-parish certificationavailable for individuals who are calledto an area of service that is outside of acongregational setting, such as adminis-trators or development directors; this isa theological certification only, involv-ing the six religion courses and TheTheology and Practice of Ministrycourse, and does not make an individu-al eligible for a call into a parish setting.
In addition to classes offered duringthe regular semesters, courses are avail-able in summer sessions, throughonline study, and on occasion at exten-sion locations. Our goal is to provide
academic integrity, professional compe-tence, and program flexibility in orderto best serve the needs of our congrega-tions and of our current and prospec-tive staff ministers.
There is no difference in the staffministry training that we provide formen or women, just as there is no differ-ence in MLC’s training of male andfemale students for the teaching min-istry. Distinctions based on gender aredetermined by the congregations orcalling bodies as they establish theresponsibilities of their specific calls.
You will have the opportunity, in sub-sequent issues of The Lutheran Educator,to hear some individuals currently serv-ing as staff ministers describe the specif-ic ministry responsibilities that theyhave been called to carry out. We hopethat this approach will allow us to pro-vide some specific and concrete exam-ples of what staff ministers do.
In the Old Testament church theLevites worked along with the priests tocarry out ministry, and after the time ofChrist deacons served along with thepriests and the bishops. In a somewhatsimilar way, staff ministers today arejoining pastors, teachers, and lay mem-bers of congregations in carrying outthe mission God has given to hisChurch. May God bless us as we all worktogether! ❧
Lawrence Olson teaches at Martin Luther College,New Ulm, MN. He is the director of the staffministry program.
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The issue
In the summer of 2005, our faculty,staff, and elected leaders were all gearedup to enter a new school year with arecord enrollment. We had completedour budgeting process with precise cal-culations and had committed our planto God’s direction. Then the bottom fellout.
In a one-week period and for a varietyof reasons, twenty percent of our fami-lies notified us to say they would not besending their children back to ourschool, even though they had all pre-registered several months earlier andhad indicated that Ascension was theirplan for the following year.
Serious budget shortfalls were cer-tain, and this in a very difficult financialtime for our congregation. Would thecongregation be able to keep the schoolopen?
The background
Several years prior to this situation, wehad daughtered a congregation in the
next county. This process took a largecontingent of members—and strongones, at that—away from our congrega-tion, and that meant that their financialsupport—also strong—would be losttoo.
For three years we had been wrestlingwith serious budgetary shortfalls, butGod’s grace had kept us barely afloateach of those years. We often wonderedhow it happened.
As this particular budget cycle began,we were at the depths of the experience.The balancing of the budget was anexcruciating process, and many cuts hadto be made. We were naturally pleasedas a congregation when a balanced bud-get was finally presented to andapproved by the congregation. This hadoccurred only two weeks before themass exodus became known.
The resolution
The congregation now faced a very realchallenge. Could we keep our schoolopen? Would we be forced to close itafter only seven years of operation?
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An Issue of Casuistry at Ascension LutheranChurch And School
Kurt Rosenbaum
A series of three open forums (oneen masse in connection with a worshipservice; one during the Bible study hourwith division into three focus groups;one held in members’ homes as smallcottage meetings) was planned. Thequestion was bluntly presented: “Can wekeep our school open?” Related ques-tions about narrowing the negative cashflow situation and recruiting more fami-lies were also investigated. After aboutthree months of soul-searching, the con-gregation resoundingly restated its sup-port for the school, and a campaign toretire the debt was begun. The congre-gation concluded this experience with aCelebration Sunday of great rejoicing!
The application of casuistry principles
God neither commands nor forbidsoperating a Lutheran elementaryschool. For more than twenty years,Ascension had existed without a school.We would have to examine this issuefrom a variety of angles to determine ifGod was guiding us to keep our youngschool open or to close it and direct ourresources into something else.
In retrospect, I am very pleased athow we faced this issue as a congrega-tion. The guidelines suggested byTheodore Graebner were not followedconsciously, but I think they were fol-lowed nonetheless.
The law of love
The school and its staff had enjoyed aremarkable amount of support from thecongregation members prior to this
event. When the crisis began, no onewas actually willing to bring up the topicof considering the viability of the schoolfor fear that it would be a harm to usteachers. Conversely, the teachers and Iknew that all things had to be put onthe table for discussion and considera-tion for the good of the congregation.So the suggestion to consider closingthe school actually came from me. Wasit God’s will that we continue this partic-ular ministry any longer? We wouldwrestle with that.
“All things are yours”
We put to use our best efforts in study-ing and solving this crisis. We recog-nized that a school was not a direct com-mand from God; however, we also real-ized that God had used it to bring aboutsome amazing blessings at Ascension,such as the involvement of more people(including the called workers) in thelife of the congregation. We spoke ofthe families that had come into ourmembership through this one ministryand whether there would be any wayimmediately feasible to reach peoplelike this through another means. Weexplored ways of bringing the expensesand the income into closer harmony.We sought the input of every member.
Freedom of the Spirit
We were regularly reminded through-out of God’s rich blessings in the past,most notably his work of redemptionthrough Jesus. That was, after all, whywe even existed as a congregation and a
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school. We restudied our mission andexamined whether the school fit thatmission anymore. As we reflected, wealso acknowledged that a school is not acommand, and that was a liberatingfeeling. It would not be a sin if we deter-mined in the end to close the school. Itallowed us to look forward in a positiveway as we searched for the best way tocarry out God’s directive.
Law of the royal priesthood
Through the process of the three openforum opportunities, almost every mem-ber of the Ascension was permitted,invited, even encouraged to weigh in.Even students who’d graduated werepolled, and each comment was givendue consideration. Families in theschool who were not members ofAscension could offer their viewpointsas well. No one was too unimportant toshare a thought or a solution.
The absolute right of the believ-er to the ministrations of grace
I would submit that this particular prin-ciple didn’t have much application toour situation. But I would also say thatregardless of which side of the issue anymember took, it did not lessen the har-mony we shared as members. In fact, werecognized long before we knew theoutcome that we had already receivedbountiful blessings just for having gonethrough the process. We determinedthen that a Celebration Sunday with allthe stops pulled would be an appropri-ate event regardless of what decision
was reached. With that view, each mem-ber’s opinion was respected, and wecontinued to see each other as God’speople and brothers and sisters in faith.We worshiped together in the spirit oflove and unity.
The sanction of the conscience
When questions or comments wereraised about the closing of the school,each was received with love and answerswere provided or researched. Severalmembers I know raised serious ques-tions about the large expense the schoolincurred. Both formally and informallythe gentle teaching occurred. By thetime the final decision of the Councilwas presented for the congregation’sratification, there was unanimousapproval. We had faced the problemsquare on, and with God’s help, wereached a solid and unified result. ToGod be the glory! ❧
Kurt Rosenbaum is a 1984 graduate of Dr.Martin Luther College. He is principal atAscension Lutheran School, Sarasota, Florida.
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Rosenbaum
WELS EDUCATORS are in a calledposition to proclaim the Word
of God faithfully. By their faithful ser-vice to their calling, they desire to beeffective and reach all students, in allsubject matter. By considering students’learning styles and background knowl-edge, classroom and school atmosphereand so forth, educators hope to createvaluable learning environments. Butwhat about culture? Have educatorsadequately considered culture as anoth-er factor that will affect the learningenvironment? What about the subcon-scious aspects of culture that may beinfluencing attitudes and behaviors inthe classroom? This article will dig intoa few of the complex issues involvedwith multicultural education and high-light the importance of cultural aware-ness as a foundation. Some suggestionsand applications will also be offered foreducators interested in developing cul-tural awareness and improving multicul-tural atmosphere in the classroom.
WELS educator demographics
Although the demographics of WELScongregations and student bodies arechanging, the administration and bodyof called workers are still predominantlyWhite. Using data concerning graduates
of Martin Luther College (MLC) avail-able through the college admissionsoffice (Gwen Kral, personal communi-cation, November 3, 2006), it appearsthat currently at least 97% of WELSeducators are White and about 3% areethnically/racially diverse. This is wellbelow the national average for degree-granting institutions since 1976, whichis 15-30% minority population (NCES,2005).
Because the WELS is heavily populat-ed by White members in both itschurches and schools, it is important toconsider if there is even a need for anymulticultural training. Although cur-rently the majority of WELS studentsare White, 88% in the 2005-2006 schoolyear (Verona Krueger, personal com-munication, Nov. 1, 2006), with theincreasingly diverse population acrossthe United States, there is reason tobelieve that WELS student populationswill continue to diversify. There is also adefinite need to help all studentsmature into loving Christians who areconcerned and aware citizens of society;therefore, curriculums which promoteunderstanding and tolerance, stemmingfrom Christian love, are vital. Thisbegins with educators who are awareand concerned.
MLC has incorporated multiculturalcourses into the curriculum and sup-
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Cultural Awareness for the WELS Educator
Michelle Ross
ports students who defer a call for workin mission settings. However, many edu-cators who graduated earlier than 2000may not have had the benefits of theseprograms. Some districts of the Synodmay have incorporated multiculturalissues into professional development,which is surely beneficial, although thecontent of such inservices or programscan vary greatly. Regardless of previouseducation, all educators can benefitfrom continued efforts to stay current ineducational trends, such as multicultur-al education.
Definition of multicultural education
Most educators in the United Statestoday have heard the term “multicultur-al education”; this concept has grown inpopularity since the 1990s, and manyteacher training programs now includeone or more courses in multiculturalissues or multicultural education(Durodoye, 1998; Weiner, 2005).However, “multicultural education”often has a different meaning to differ-ent people. For example, one programmay teach specific skills to work withstudents of a diverse population, whileanother may focus on addressing theexisting stereotypes. After investigatingthis topic in depth, it is this author’scontention that the quality multicultur-al education grows out of culturalawareness on the part of the educator.
Awareness as a foundation for multicul-tural education
Educators may agree upon the need for
multicultural education, but this doesnot make educators multiculturallycompetent. Sue (2003), a leadingresearcher in the area of multiculturaleducation, cautions that the road to cul-tural competence is a rocky one.Awareness, knowledge and skills havebeen found to be the three items thatlead to successful cultural competenceand multicultural education; the sameresearch has shown that having culturalawareness is foundational to improvingmulticultural knowledge and skills(Durodoye, 1998; Richardson &Molinaro, 1996; Sue & Sue, 2003).Behavior is unlikely to change if one isunaware of the need to change; there-fore, awareness must come first(Broderick & Blewitt, 2003). Withawareness, educators can adjust theirbehavior to incorporate multiculturalknowledge and skills to reach all stu-dents more effectively. There are largeamounts of research indicating thatWhite educators do need to improveawareness and techniques regardingmulticulturalism (Stevens & Charles,2005; Sue & Sue, 2003; Townsend, 2002;Weiner, 2005).
Because cultural awareness is thoughtto be a prerequisite for cultural compe-tence, educators should improve aware-ness by analyzing their own personalculture, the culture of their studentsand the potential issues that may arisefrom having diverse cultures in one set-ting. Cultural awareness takes a numberof steps of understanding and thoughtprocessing. Two of these steps that willbe considered here are recognizing atti-tudes, beliefs and bias; and recognizing
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Ross
majority privilege.
Recognize attitudes, beliefs, bias
Behavior is influenced by one’s beliefsand attitudes, according to some lead-ing theorists such as Albert Bandura, B.F. Skinner and Edward Thorndike(Broderick & Blewitt, 2003). For exam-ple, teachers may notice a child’s “badattitude” before a negative behavioroccurs. An educator must also recognizethat the attitudes or beliefs he or sheholds influence his or her behaviorequally so. Culture and environmentplay a critical role in the developmentof attitudes and bias. Intentionally ornot, an educator who has a bias regard-ing a certain culture or ethnicity willlikely behave differently toward a stu-dent or parent of that culture or ethnic-ity. If one is not consciously aware oftheir bias, it is unlikely that any behaviorwill change; many White educators maynever be confronted about biases or beforced to deal with them, since they arefrequently trained by other White edu-cators and work in a system that hasbeen based upon the majority ideals ofthis nation (Sue & Sue, 2003).Educators must learn to understand theimpact of their personal thought pro-cesses, including those regarding cul-ture, upon students and they must con-sider whether a change could bettermeet the needs of all students. Considerthis illustration: an educator was affect-ed by a frightening incident in his orher youth involving someone of anotherrace; he or she may harbor a negative ordistrustful feeling toward others of that
race and that could impact the relation-ship with a student or a parent.
An educator may feel that he or sheis being “color blind” and treating allstudents equally, regardless of race orcultural differences. In fact, well-inten-tioned teachers may choose to be colorblind and insist that a child’s race is notimportant to them. However, choosingto ignore culture or race and discount-ing it as a salient factor in the child’s lifeand in the classroom may be a disserviceto students of minority. Their race orculture has likely impacted manyaspects of their lives, from family inter-actions and peer interactions, to simplyshopping at the store or walking downthe street. Research continues to showthat those who look or speak differentlyfrom the majority are more likelyviewed negatively in the schools and inworkplaces; they may be seen as lessintelligent, less qualified and less popu-lar (Sue & Sue, 2003). In addition, evenif educators feel they are truly colorblind, they have still been influenced bytheir environment and may hold bias orprejudice subconsciously, which willaffect their behavior. As StephenBrookfield (1995) wrote, “Teaching cannever be innocent.” The complexities oflearning and the impact of the power ofthe dominant culture complicate allrelationships, including those of teach-ers and students.
Some questions follow that can helpan educator think about culture. Thereare no right or wrong answers, butrather these questions can spur discus-sion and thought. It is also interestingto see if opinions change as cultural
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awareness increases. � Are concepts such as “fairness” and
“intelligence” basic and easy tounderstand, regardless ofethnicity/culture?
� Should students from different ethi-cal/cultural backgrounds be giventhe same treatment that White stu-dents receive?
� Is it necessary for me to consider myracial identity to be an effectiveteacher?
� Is it important to educate students incultural issues, even in a monocultur-al setting?
Recognize majority privilege
It may be difficult for educators to con-sider the impact that majority privilegein American society has upon boththemselves and the students. Being amember of the majority in the UnitedStates means being White. Although aWhite person may not desire to be treat-ed differently or with any special privi-leges, there are perks that come frombeing a member of the majority. Forexample, my freedom to walk into astore or a business without being eyedwith suspicion; or comfort or securitybecause most of the people in the roomlook like me; or the ability to speakabout topics without people assumingmy feelings are influenced by my race;or the box of bandages matches my skintone. A White educator needs toacknowledge this idea before fullyunderstanding students who are mem-bers of a minority culture. In addition,the educational system in the United
States was founded upon the values ofWestern culture and those values con-tinue to permeate the educational sys-tem today (Durodoye, 1998; Sue & Sue,2003). A White educator, therefore, hasmost likely been familiar with the idealsand expectations of the educational sys-tem from little on; students of minoritymay have had very different idealsimpressed upon them in the home. It isalso likely that White educators havefaced less prejudice or racism than theirculturally diverse students, a fact thatcan affect the student/teacher relation-ship.
Educators may not be consciouslyaware of facets of American society thatresearch has found distinctly Western innature. These include mastery overnature; future time orientation; doing-orientation; individual relationships;competition/winning means everything;majority rule decision making; rigidtime schedules; certain holidays and cel-ebrating birthdays; Protestant workethic; objective/rational thought; and anuclear family unit (Richardson &Molinaro, 1996). And as mentioned, theeducational system in America tends tobe a reflection of Western values andideals as well (Durodoye, 1998).
Although the following examplesfrom Sue and Sue (2003) should not besimply assumed for all members of thatculture, they help to recognize somehistorical values of other cultures andillustrate the difference from the Whitemajority: many American Indians valuesharing and cooperation over individualachievement; in Latino culture, malesare expected to be dominant and
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females submissive, as opposed to equalpartners; the African American family isfrequently matriarchal, rather thanpatriarchal, and strong kinship bondswith extended family are highly valued;many Asian Americans feel that strongemotional displays are a sign of weak-ness.
As a member of the majority, a Whiteeducator may or may not see the ways inwhich majority privilege is carried out,however, they must recognize that theyhave directly or indirectly benefitedfrom it and even from prejudice againstminorities (Sue & Sue, 2003). McIntosh(1989, as cited in Sue & Sue, 2003)depicts it this way: members of themajority culture have a knapsack ofunearned assets that can be used toreceive advantages not given to thosewho don’t fit the mold. Being aware ofpersonal beliefs, biases, and privilegescan improve cultural competence.
Practical applications for culturallycompetent educators
Once educators recognize the need forawareness and begin to develop it, theywill be enabled to further their knowl-edge and skills in multicultural educa-tion in a more meaningful and practicalway. They will also begin to recognizewhat multicultural students may beexperiencing inside the classroom andoutside of it, and how those experiencesmay be affecting the students and theirlearning. Here are some practical ideasfor improving cultural atmosphere inclassrooms and schools.
Some questions that an educator can
ask periodically are: am I tailoring thecurriculum to be relevant to my stu-dents’ interests, ambitions, and culturalidentities? Am I aware of my students’learning styles and using appropriatestrategies? Are the books and materials Iuse reflective of diversity? Are theimages on the wall or bulletin boardreflective of diversity (Weiner, 2005)?
Ten points by Sogunro (2001) canalso help to improve multicultural edu-cation throughout the school and evenamong school families:1. Students should study different cul-
tural groups through literature andby hearing oral presentations fromvarious people in the community.
2. Parents should be encouraged to telltheir children about their family cul-ture.
3. Students should be encouraged totalk about their family culture.
4. Students should be led to examineand develop appreciation for differ-ences and similarities among culturalgroups.
5. Students should reflect on culturalexperiences and thoughts about newcultures that are studied.
6. Families should be encouraged toreinforce ethical and cultural valuesat home.
7. Students should demonstrate knowl-edge, skills and attitudes that con-tribute to the success of others.
8. Students should be placed in groupsto work on projects related to cul-tures other than their own.
9. Students should be involved in role-play about the different cultures theyhave studied.
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10. Multicultural activities in the class-room should be complemented withrelated field trips and tours. In many WELS classrooms, diversity
may not be present. The student bodymay be comprised of all White students.Must the educator still take culture intoaccount? Even where there is a lack ofdiversity, there is a need for culturalawareness and education. Students mustbe equipped to be responsible citizensin our changing society; it also benefitsstudents to learn to appreciate andvalue their personal culture and respectthose of others, both in the classroomand when reaching out to others.
Helpful resources
The following resources can be helpfulin increasing cultural awareness and/oroffering ideas for incorporating toler-ance and multicultural ideas into theclassroom. The WELS educator shoulduse them judiciously, as not all of theideas and suggestions come from aChristian perspective. However, theauthor has found them enlighteningand thought-provoking; there are manypractical ideas that can be adapted for aLutheran educator or classroom, aswell. For more information andresources, feel free to contact theauthor of this article. � Teaching Tolerance (www.toler-
ance.org) This was originally a pro-gram that was designed for educatorsto increase tolerance in their class-rooms or student bodies by usingeducational materials, activities andevents. Now at the convenient web-
site, any educator can subscribe tothe Teaching Tolerance magazine atno cost and find many handouts andresources for educators or anyoneinterested in the topic of diversity,along with lists of additionalresources.
� EdChange (www.edchange.org) Thiswebsite is a wealth of informationand has a variety of materials for edu-cators to peruse; it has manyresources that one can use immedi-ately for self, or for the classroom.
� The Center for the Study of WhiteAmerican Culture: A MultiracialOrganization(www.euroamerican.org) Editorials,links to research studies, conferenceson multiculturalism and antiracism,an online library, and a list of moreresources can be found at this web-site.
� “The Getting of Wisdom,” an articleby Stephen Brookfield, is enlighten-ing for educators who wish toimprove cultural awareness. It offersparticular values and biases to reflectupon. http://www.nl.edu/aca-demics/cas/ace/facultypapers/StephenBrookfield_Wisdom.cfm
� “So You Think You’re an Antiracist?Six Critical Paradigm Shifts for Well-Intentioned White Folks” is an articleavailable through the EdChange web-site. This hard-hitting article namessix areas that a White person canconsider to increase awareness andchallenge their biases. http://www.edchange.org/multicultural/resources/paradigmshifts_race.html
� A list of books recommended by
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Teaching Tolerance as resources foreducators can be found athttp://www.tolerance.org/teach/activities/sidebar.jsp?p=0&si=996
Conclusion
WELS educators have received a qual-ity education, grounded solidly in theWord of God and designed to equipthem to serve all students and their fam-ilies. In this changing society, culture isjust another factor affecting students.Cultural awareness can make multicul-tural knowledge and skills more usefuland effective, helping WELS educatorsto better serve and reach out to all peo-ple. ❧
REFERENCES
Broderick, P.C. and Blewitt, P. (2003).The life span: Human development forhelping professionals. Upper SaddleRiver, NJ: Pearson Education, Inc.
Brookfield, S. (1995). The getting ofwisdom: What critically reflectiveteaching is and why it’s important.Retrieved on August 27, 2006, fromhttp://www.nl.edu/academics/cas/ace/facultypapers/StephenBrookfield_AdultLearning.cfm
Durodoye, B. (1998). Fostering multi-cultural awareness among teachers: Atripartite model. Professional SchoolCounseling, 1(5), 9-14. Retrieved onOctober 14, 2006, through theAcademic Search Premier database.
National Center for Education Statistics.(2005). Total fall enrollment in degree-granting institutions, by race/ethnicity,
sex, attendance status, and level of stu-dent: Selected years, 1976 through 2004.Retrieved on October 18, 2006, athttp://nces.ed.gov/programs/digest/d05/tables/dt05_205.asp
Richardson, T.Q. and Molinaro, K.L.(1996). White counselor self-aware-ness: A prerequisite for developingmulticultural competence. Journal ofCounseling and Development, 74, 238-242.
Sogunro, O.A. (2001). Toward multicul-turalism: Implications of multicultur-al education for schools. MulticulturalPerspectives, 3(3), 19-33. Retrieved onOctober 14, 2006, throughEBSCOhost database.
Sue, D.W. and Sue, D. (2003).Counseling the culturally diverse: theoryand practice (4th ed.). New York: JohnWiley & Sons.
Townsend, B.L. (2002). Leave no teach-er behind: A bold proposal for teach-er education. Qualitative Studies inEducation, 13(6), 727-738. Retrievedon April 24, 2006, through theEBSCOhost database.
Weiner, H. (2005). Culturally insulatedstudents: Assessing the diversity dispo-sition gap in a predominantly whiteuniversity with a new instrument, theCulturally Responsive Educator Test.Journal of Authentic Learning, 2(1), 7-21.
Micelle Ross graduated from Martin LutherCollege in 2001. She has taught at PeridotLutheran School on the San Carlos Reservation inA rizona and is presently teaching at ChristLutheran School in North St. Paul, MN.
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CONSIDER THIS SINGLE multiplechoice item.
Student teaching a) is a nine credit course that provides
an opportunity to learn effectiveteacher behavior through observa-tion and practice.
b) provides a student teacher with a set-ting to practice principles learned ingeneral and professional educationcourses.
c) helps to develop a better under-standing of the relationships thatexist among Christian elementaryeducation, the responsibilities of ateaching minister, and the entire lifeof a congregation.
d) is hearing the words, “Who’s goingto teach us when you’re gone?”
e) is all of the above, and more!(Response sources- MLCUndergraduate Catalog; MLC StudentTeaching Handbook; MLC TeacherEducation Handbook; 2006 MLC stu-dent teacher; respectively)
Student teaching represents animportant milestone in the pre-serviceeducation of Martin Luther College
Studies in Educational Ministry (SEM)students. The nature of the experienceis captured in various perspectives asdescribed in the annotations. The viabil-ity and reliability of the MLC studentteaching program requires several criti-cal components such as prepared stu-dent teachers, an authoritative hand-book containing guidelines and struc-ture, qualified college supervisors, andwilling classroom supervisors. Thougheach component merits extensive con-sideration, this article will address thesingle piece of the supervising class-room teacher. The purpose of this arti-cle is two-fold: to provide the contextfor the important role of the cooperat-ing teacher in the MLC student teach-ing program; and to invite and encour-age participation in this vital function inthe preparation of future teaching min-isters.
The context of student teaching
Historically, nearly all teacher educationprograms have featured a three-prongapproach to preparing educators forclassrooms: liberal, professional, and
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Paul A. Tess
experiential (Null, 2007). The liberal orliberal arts prong builds the contentknowledge, skills, and understandingsacross a broad spectrum of disciplinessuch as mathematics, social sciences,and communication arts (and in thecase of Martin Luther College, theolo-gy). The professional component of ateacher education program highlightsthe foundations of the teaching profes-sion, the pedagogy of the disciplinesand the science of learning. Finally, the
experiential elements of a teacherpreparation curriculum emphasizeworking in educational settings (e.g.,student teaching) under the guidanceand direction of practicing profession-als.
Although debate about the merits ornecessity of each prong has been delib-erate and on-going, changes to thethree-prong approach have not gonebeyond the discussion table. Most teach-
er training institutions have maintainedthe philosophical basis of the previouslynoted triad (i.e., liberal, professional,experiential). What has changed, how-ever, throughout the last one hundredyears is the relative emphasis that eacharea receives. At times extreme posi-tions relegated the liberal arts aspect tosecond or third fiddle. For example, theearly 20th century normal schools tout-ed the experiential arm of the teachereducation curriculum (Blackwell,Futrell, & Imig, 2003). Rather than acompetition, a reasoned balance amongthe three areas has been seen not onlyas a solution, but as the preferredmodus operandi.
A brief history recounting the role ofexperiential training in the curriculumof (D)MLC is an example of the shifttoward a more balanced pre-service edu-cation program. Prior to 1964 all DMLCstudents had one clinical experiencecalled practice teaching which occurredat St. Paul’s Lutheran School in NewUlm, MN. The experience’s lengthchanged from time to time (varyingfrom two to six weeks) as natural adjust-ments to the student teaching programwere made. Of note, students wereresponsible for all course work missedwhile teaching full-time at St. Paul’s.
Following the decision in 1964 tomove to off-campus placements outsideof New Ulm and to lengthen the stu-dent teaching term to eight weeks,experiential training in schools andcongregations in the Appleton andWatertown areas of Wisconsin was inau-gurated. Student teaching remained theone critical professional practice experi-
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Studies consistentlysupport the positiveeffect that student
teaching has in termsof teacher preparation
and the transfer oflearning from pre-
service training to thereal-world classroom.
ence through the remainder of most ofthe 20th century.
By 1990 a desire to increase experien-tial training brought about a change inthe number and types of clinical experi-ences. For example, early field experi-ences (EFE) in classroom settings wereadded that were to be completed duringthe sophomore and junior years. Todaystudents participate in no less than 775hours (400 in student teaching) of doc-umented experiences ranging fromfreshmen EFE week on the MLC cam-pus to five weeks in an area publicschool setting during the senior year.Student teaching for nine or ten weeksin Lutheran schools remains the cap-stone experience for ministry trainingfor MLC Studies in Educational Ministrystudents.
Why should we call student teachingthe capstone course for our SEM stu-dents? Studies consistently support thepositive effect that student teaching hasin terms of teacher preparation and thetransfer of learning from pre-servicetraining to the real-world classroom.Some studies assert that student teach-ing is the single most powerful compo-nent of a teacher education program(Wilson, Floden, & Ferrini-Mundy,2002). General examples from recentresearch of the positive effects includelearning about students, recognizingthat students vary widely in their under-standings, and gaining survival or cop-ing skills (Wilson, Floden, & Ferrini-Mundy, 2002).
Data from a study (DMLC, 1996) ofcritical supervising teacher behaviors ofDMLC’s student teaching program
showed a high degree of satisfactionamong students. Melendy (2004) foundthat MLC student teachers gained sig-nificant confidence on selected stan-dards of effective practice. For many ofthe readers of this article, personalobservation and reflection as a partici-pant in student teaching would serve asfurther evidence of the importance ofthe experience.
What does it mean to be a teachingminister? What are the knowledge,skills, and attitudes that teachers in ourWELS schools require? The liberal artsand professional components of theMLC teacher education track provideonly two parts of the answer. Studentteaching allows theory to be broughtinto the light of practice. Student teach-ing allows “knowing that” to become“knowing how” (Gage, 1978). Studentteaching provides an opportunity tolearn effective teacher behavior throughobservation and practice (MLCUndergraduate Catalog).
Encouragement and invitation
The role of the cooperating classroomsupervisor is one of the most importantcomponents of program structure. Assuch, studies of student teaching pro-grams invariably focus attention on theveteran teachers who serve as the men-tors or guides of professional practice.Findings suggest that the cooperatingteacher’s role can be grouped accord-ing to five or six topics. The topicalgroups (and examples) typically includethe following: content knowledge(share curricular resources and guide in
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their use); instructional practice (modeland demonstrate effective teachingstrategies); student assessment (discusshow to use assessments to plan anddesign curriculum); communication(provide on going feedback verballyand in writing; professionalism (modelhow teaching is a life long learning pro-cess); ministry (demonstrate a servant’sheart) (Pelletier, 2000).
Perhaps a question or two have nowarisen. Do I have “the right stuff” toserve as a mentor to a future calledworker? What are the critical attributesone should possess to be an effectiverole model? When asked these ques-tions, a group of DMLC student teach-ers responded this way: provided earlyopportunities for me to participate inclassroom activities; showed respect forme and was fully aware that respectmust be mutual; exhibited a sense ofdedication, commitment, and sincereenthusiasm; permitted me to assumemore and more responsibility as Igained self confidence; permitted mefreedom to learn from my own mistakes;established a climate of trust which per-mitted me to feel free to discuss my limi-tations and expectations; and permittedme freedom to work out an idea to com-pletion, even if it differed from themanner in which the supervising teach-er would have completed the activity(DMLC, 1996).
Perhaps, a third question remains.How can I ever hope to fulfill all thoseexpectations? A simple answer would bethat one grows into it. The task of coop-erating teacher is never terminal interms of skill growth. In fact, progress-
ing in the skills and knowledge of asupervising teacher serves as a wonder-ful mirror for the concomitant develop-ment of the student teacher. Althoughphrases such as “Susan is a born teach-er” or “Jared’s a natural” may fit in someinstances for teaching, such phrases
would be seldom used of a descriptionof cooperating teachers. Rather theapropos phrase might be that a supervis-ing teacher is not a “know-it-all”, but a“done-it-some.”
The role of cooperating teacherrequires an additional skill set beyondthe role of classroom instructor. Eachsummer a week-long workshop for class-room supervisors is offered through theMLC Clinical Experiences Office.Participants practice a variety of essen-tial skills and gain valuable resources toenable them to serve more effectivelyand efficiently. One of the goals of theClinical Experiences Office is that allsupervising teachers receive the benefitsof that workshop at some point either
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Progressing in theskills and knowledge
of a supervisingteacher serves as a
wonderful mirror forthe concomitant
development of thestudent teacher.
before or during their work as supervi-sors. As added encouragement, allexpenses including travel and creditfees are paid by MLC.
Those of you that currently serve orhave served as cooperating teachersknow the blessings that come from guid-ing and encouraging soon-to-be calledworkers. Reflecting on one’s own prac-tice, gaining another opportunity “toprepare God’s people for works of ser-vice” (Ephesians 4:12), and findingdelight in watching our Lord mold afuture colleague are among the numer-ous blessings. On behalf of MLC andthe student teaching program gratefulthanks is extended for your work. Thisimportant point should not be missedand bears repeating- thank you. Theinvitation to this group of valued part-ners is to continue to serve in this criti-cal role.
The same blessings await those of youwho would consider joining the corps ofsupervisors of student teachers. You areinvited! The need for more supervisorsis continual. Changes in ministry, movesto different areas, and new programsand licensing requirements makerecruitment of new supervisors an annu-al effort. The guidelines for selectingclassroom supervisors include a princi-pal’s endorsement, having at least twoyears of teaching experience, and hold-ing a current state teaching license.Contact your principal, a college stu-dent teaching supervisor, our ClinicalExperiences Office, or myself to discussserving in the role of cooperating class-room supervisor: “the experience”teacher. ❧
REFERENCES
Blackwell, P. J., Futrell, M. H., & Imig,D. G. (2003). Burnt water paradoxesof schools of education. Phi DeltaKappan, 84(5), 356-361.
Dr. Martin Luther College studentteaching program: assessment ofsupervising teacher behavior. (1996).New Ulm, MN: Dr. Martin LutherCollege.
Gage, N. L., (1978). The yield ofresearch on teaching. Phi DeltaKappan, 60(3), 229-235.
Melendy, C. E. (2004). Student teacherconfidence and the Minnesota stan-dards of effective practice. AnnArbor, MI: ProQuest Information andLearning Company (UMI 3119174).
Null, J.W. (2007). Curriculum for teach-ers: four traditions within pedagogi-cal philosophy. Educational Studies,42(1), 43-63.
Pelletier, C.M. (2000). A handbook of tech-niques and strategies for coaching studentteachers (2nd ed.). Needham Heights,MA: Allyn and Bacon.
Wilson, S.M., Floden, R.E., & Ferrini-Mundy, J. (2002). Teacher prepara-tion research: an insider’s view fromthe outside. Journal of TeacherEducation, 53(3), 190-204.
Paul Tess is the Director of Clinical Experiences atMartin Luther College, New Ulm, MN.
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FOR THE LUTHERAN ELEMENTARY
school, paras may not be a familiarword. However, for the public schools,paras has been in the vernacular for thepast ten to twenty years (Keller,Gucholz, & Grady, 2007). What startedout as a “teacher’s aide” has now movedinto the status of a paraprofessional.Paraprofessionals have become part ofthe education mix, especially as part ofthe inclusion movement where moreand more special education services arebeing offered in the regular classroom(Gaingreco, Edelman, & Broer, 2001).What is the impact of paraprofessionalsin the classroom? What are the qualifi-cations of a paraprofessional? What isthe feasibility and importance of havingparaprofessionals in the LES? Thesequestions are vital for education in theChristian Day School in the 21st centu-ry.
In the past, paraprofessionals haveprovided services in the schools in thearena of assisting students with personalcare, providing supervision in group set-tings, facilitating social skills/peer inter-actions, doing clerical tasks, and engag-ing in follow-up instruction with chil-dren in tutoring sessions or homeworkhelp (Gaingreco, Yuan, McKenzie et al2005). However, the role of the para-professional has changed to be a funda-
mental part of the instruction, review,and reinforcement of lessons as well asinteracting with parents. French (2008)states paraprofessionals may suggest orcarry out lesson plans, modify instruc-tional materials based on the directionsprovided by the general or special edu-cation teachers, and (under the direc-tion of the teacher) contact parents toset up meetings or share specific infor-mation on the child. Paraprofessionalshave become part of the landscape andplay an important role in the educationof children. Indeed, the job of the para-professional looks more and more likethose of teachers where they help withthe instructional tasks and sometimesteach small groups of students.
Along with the changing role comesthe question of qualifications of theparaprofessional. In the past, the “teach-er’s aide” was sometimes a volunteer ora family helper who came into the class-room on a part-time bases to help withthe children. The “teacher’s aide”would do tasks to free up the teacher toperform more vital tasks in the class-room and beyond. In the publicschools, the “teacher’s aide” performedjobs and assumed duties during lunchand recess to relieve the teacher ofthese tasks. With the assuming of morecurricular and instruction responsibili-ties, it became clear the paraprofession-
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Alan Spurgin
al must be better qualified to assumethe tasks. In addition, the directive ofrecent legislation which encouraged“highly qualified” teachers, the qualifi-cations of the paraprofessional wereraised. In fact, suggestions were made asto where the paraprofessional wouldreceive training: roles and responsibili-ties, learner characteristics, culturaldiversity, data collection, behavioral andinstructional strategies, and health-relat-ed issues and procedures (Keller,Gucholz, & Grady, 2007). A strong push
is underway to require the professionalto have an associate’s degree and pass aqualifying examination to be eligible tobe a paraprofessional. The bar is beingraised to be a qualified paraprofessionalin the 21st century schools.
What does all this have to do with theLutheran elementary school? The grow-ing number of students with identifiableand documented disabilities hasexpanded appreciably. The number ofstudents with disabilities in the LES hasgrown along with the national averages.It would not be presumptuous to
assume ten to fifteen percent of chil-dren in the LES have an identifiable dis-ability, and the number is likely to rise.Be it a behavior problem, a learning dis-ability, an attention problem, or a perva-sive developmental disorder (Autism),the LES has and will continue toencounter children with disabilities. Ona positive note, the LES has successfullyand effectively worked with diverselearners in the past and will continue todo so in the future. In addition, thelandscape of the LES classroom hasseen a number of volunteer and helperssuccessfully working with children. Inincreasing numbers, paid aides are usedin the LES classroom to help the chil-dren with disabilities. Although no harddata exists, anecdotally the number ofparaprofessionals is on the increase inthe LES.
The commitment to top quality edu-cation in the LES is foremost. Havingparaprofessionals in the LES classroomwould add to the education of the chil-dren in the classroom. Initially, thepupil/teacher ratio is arguably cut inhalf when a paraprofessional is includedin the classroom. The adult/child con-tact is increased therefore offeringmore opportunity for the child toreceive one-on-one or small group inter-actions. The emotional and social sup-port may also be enhanced providingthe child with more than one adult tomeet these needs. Paraprofessionals arecommitted to children and willinglyhelp beyond the academics the educa-tion program. Should a child have anenveloping disability, such as a childwith Aspergers Syndrome, he or she
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The Lutheranelementary school is aquality environmentwhich is blessed to
haveparaprofessionals to
help the children.
may need a shadow paraprofessional(one who remains with the child in allsettings).
The commitment to care for as manychildren in the congregation as possiblemay require an outlay of money to payfor the paraprofessional. Although con-gregational budgets may be quite tight,it still takes the whole congregation toraise a child. Some congregations havepassed resolutions to make the commit-ment to educate all children in the con-gregation with paraprofessionals beingpart of the commitment. These congre-gations should be commended for tak-ing such a stand.
Paraprofessionals are not, however, apanacea for the classroom. Giangreco,Yuan, et. al. (2005) suggest a number ofcautions and negative effects of para-professionals in the regular classroom.The negatives include: the least quali-fied person in the classroom instructingthe child with the most challenginglearning or behavior problems; the reg-ular and special education teachersspending less time with the learner whostruggles; the learner becoming toodependent on the paraprofessional; andthe concern of inadequate training ofthe paraprofessional to meet the indi-vidual needs of the child with a learningor behavior problem. Keeping the pre-cautions in mind will help the parapro-fessional fulfill his or her role in theoverall education of the child who haslearning or behavior problems.
Paras or paraprofessionals serve tohelp the teacher work with strugglingchildren in the classroom. Much goodcan be achieved by having a paraprofes-
sional work with the children toenhance their education. The Lutheranelementary school is a quality environ-ment which is blessed to have parapro-fessionals to help the children. It takes acommitment by the congregation toprovide the paraprofessionals who maxi-mize the educational potential of thechildren in the Christian day schools. ❧
REFERENCES
French, N. (2008). Supervising paraedu-cators – What every teacher shouldknow. [On-line]. Available:http://www.cec.sped.org/AM/Template.cfm?Section=Paraeducators&Template=/TaggedPage/TaggedPageDisplay.cfm&TPLID=36&ContentID=5599
Gaingreco, M., Edelman, S., & Broer, S.(2001). Respect, appreciation, andacknowledgement of paraprofession-als who support students with disabili-ties. Exceptional Children, 67(4), 485-498.
Gaingreco, M., Yuan, S., McKenzie, B.,Cameron, P., & Failka, J. (2005). “Becareful what wish for…” Five reasonsto be concerned about the assign-ment of individual paraprofessionals.Teaching Exceptional Children. 37(5),28-34.
Keller, C., Bucholz, J., & Brady, M.(2007). Yes, I can! Empowering para-professionals to teach learning strate-gies. Teaching Exceptional Children,39(3), 18-23.
Alan Spurgin teaches at Martin Luther College,New Ulm, MN.
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IHAVE FOUND when teaching religionto high school juniors and seniors
that lecturing sometimes works, butmore often than not this techniqueturns the students off and their atten-tion drifts. Their thoughts turn else-where because they believe they alreadyknow the material. They have beentaught Bible truths for many years. Theyhave been confirmed. They can readyour outlines for themselves. Theybelieve they can do the assigned work-sheets without too much thinking, andtoo often their responses to the ques-tions on the assignment clearly showthey have done just that. They are notinterested in hearing again those basicBible truths. Simple lectures fail tomove them. PowerPoint® presentationshave become old hat by the eleventhand twelfth grades, and the overheadprojector and videos just don’t cut iteither.
As I’ve struggled to reach these stu-dents in my classroom, the method ofcatechesis came to mind—a methodthat has been part of the church forcenturies. And even before the churchhad catechumens, Jesus had disciplesand taught them in a similar fashion,through pointed questioning.
When Jesus walked with two disciplestoward Emmaus after his resurrection,he was able to open their minds to theOld Testament prophecies and their ful-
fillment in himself by asking them ques-tions. The disciples had heard theseprophecies many times. They had thehead knowledge of Scripture, but theyjust didn’t see the application to theirpresent circumstances until Jesus asked,“What things?”
Jesus also questioned Peter, “Who doyou say that I am?” We can see whilePeter could say the correct words, hisactions and continued comments indi-cated he, too, did not really understandwho the Christ, or Messiah, was andwhat his work on earth demanded.
If Martin Luther wrote a catechism ashis chosen method to assist the heads ofhouseholds in instructing their chil-dren, who am I to blow against thewind?
Using this questioning method in myclass one day, the lesson sounded some-thing like this:
Teacher: Let’s continue with our studyof the Church Year. We are inNovember and the Church Year iscoming to a close. We usually use thistime to speak of the topic of eschatol-ogy. “Does anyone know what escha-tology is?” Pause. “Please use yourdictionaries to look up the word.“Teacher spells the word, “e-s-c-h-a-t-o-l-o-g-y.”
Bobby: “Eschatology is the doctrine ofthe last things.”
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Ask Questions
Paul L. Willems
Teacher: “Thank you, Bobby.” Writes thetitle of the lesson on the board:Eschatology is the Doctrine of theLast Things.
Teacher: “Bobby, can you think of thelast thing in your life?”
Mary: “Finally graduating, right, Bob?”Teacher: “Mary, what might be the last
thing in your life?”Sam: “Getting a date.” Class laughs.Teacher: “What is the last thing in your
life, Sam, as well as in Mary’s and inBob’s life?”
Sam: “I suppose we all have to die.”Teacher: “Good. What does it mean to
die? Pause. “Alice?”Alice: “It’s when you stop breathing.”Teacher: “Yes. However, I have always
been puzzled by God’s promise toAdam and Eve that they would die ifthe ate of the Tree of the Knowledgeof Good and Evil. They didn’t stopbreathing. How do you explain this?Did God lie?”
Tim: “God can’t lie!”Teacher: “Then how do you explain
what God said to Adam and Eve?”Tim: “I don’t know.”Teacher: “What happened to Adam and
Eve after they ate the fruit of theTree of the Knowledge of Good andEvil?”
Jenny: “They hid in the bushes.”Teacher: “Why?”Jenny: “They were afraid. They felt
guilty.”Teacher: “What happened then?”Frank: “God talked to them.”Teacher: “What else happened to Adam
and Eve?”Heidi: “God kicked them out of the
Garden.”Teacher: “How did eating fruit from the
Tree of the Knowledge of Good andEvil change their relationship withGod?”
Rachel: “They couldn’t talk with Godface to face any more.”
Teacher: “What name can we give to thisrelationship?’
Dan: “Strained.”Teacher: “Yes, but even more than
strained?”Jackie: “God was angry.”Teacher: “What about the relationship
between God and Adam and Eve?”Allen: “They weren’t together any
more.”Teacher: “Can you say that in one word?”Katie: “Separated.”Teacher: “What did God say would hap-
pen to Adam and Eve if they ate theforbidden fruit?”
Hannah: “They would die.”Teacher: “Then what is a definition of
death?”Tom: “Perhaps death is a separation.”Teacher: “Good.” Teacher writes on the
board under the lesson title, “A.Death is separation.” What death didAdam and Eve experience when theyate the fruit?”
Patty: “They were spiritually separatedfrom God.”
Teacher: “All right. We could call thisspiritual death. What death is seen ata funeral?”
Fred: “Separation from life?”Teacher: “That’s true. Could someone
add to that statement?”Same: “Separation of body and soul.”Teacher: “Great! We sometimes call this
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type of death, temporal death. Whathappens to the soul?”
Kim: “It goes to heaven.”Teacher: “What about the soul of an
unbeliever?”Alice: “It goes to hell.”Teacher: “What kind of death occurs
then?”Sally: “Eternal death.”Teacher: “Okay.” Teacher writes the
three types of death under thesubtopic “A, Death is a Separation: 1.Spiritual separation, 2. Separation ofbody and soul, 3. Eternal death.”
Joe: “How about the end of the world,or Judgment Day. Isn’t that about thelast things too?”
Teacher: “Very good, Joe.” Teacherwrites, “B. Judgment Day” as the nextsub-point.
Carrin: “How about the Holocaust?Wasn’t that a last thing?”
Teacher: “What about Carrin’s sugges-tion of the Holocaust? Is this anothersub-point about eschatology?”
We could go on and follow the sidepoint that Carrin raised, but the conver-sation thus far is illustrative enough.
The question-and-answer techniquecan be fast moving. The teacher muststrive to adjust the lesson outline to thestudent’s answers whenever possible.The teacher should write the student’sstatements on the board in their ownwords. In the lesson example above,perhaps the teacher’s outline of the les-son looked something like that on theleft, below. The actual outline writtenon the board produced by the question-ing technique was somewhat different asseen on the right.
We can see how the StudentGenerated Outline differed from theTeacher Prepared Outline (See Table1). So far the two sub-points common toboth, Death and Last Day, are boththere, but they are in the reverse orderand the sub point, last day, has beenrenamed Judgment Day by the studentclass response. In using a catecheticalmethod of instruction, the teacher mod-
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TABLE 1Teacher Prepared Outline Student Generated OutlineEschatology Eschatology is the Doctrine of Last Things
A. The definition of eschatology A. Death is a separationB. The Last Day B. Judgment Day
1. The definition of “last day” 1. Spiritual separation2. When 2. Separation of body and soul3. Basis for the judgment 3. Eternal Death
C. Death1. Definition of death2. Types of death
a) Spiritual death,b) Temporal death, c) Eternal death
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ified the prepared lesson outline andwrote down the student responsesinstead. This is an example of a presen-tation which is designed to make the les-son a part of the students personal life.This method helps students to remainfocused on the lesson and helps them tobetter remember the lesson by seeingand writing notes of what they actuallysaid in class rather than writing whatthey heard the teacher say. As can beseen by the responses from the class-room discussion, the students are active-ly participating in the lesson. They havebecome involved. The lesson has takenon personal meaning for them. We cancall this an example of authenticinstruction. Much of the abstractness ofthe lesson has been removed and thediscussion demonstrates the content hasbecome more concrete and meaningfulto the students. The teacher can alsoassess whether or not the studentsunderstand the lesson.
This method follows instruction anddoes not lead it. The students “know”,or think they already know the material
being presented by the instructor. Thelesson material has already been pre-sented at some time in the past.However, by the use of questions theinstructor can assess what the studentshave grasped or have partially under-stood and the instructor can also pro-mote discussion of the material anddrive home critical points of the lesson.When these goals are accomplished, thestudents will take home much morefrom the lesson than if they are simplyasked to sit passively and try to absorb alecture, a PowerPoint® presentation ora video on the material you wish tocover during the class hour. Try it as away of putting variety into the form ofyour lesson presentations. You mightlike it, and, what is more, your studentsmay get more out of their lessons andbegin looking forward to your class.Even more important, the studentsmight better remember the lesson andapply it to their lives. ❧
Paul Willems teaches at Minnesota ValleyLutheran High School, New Ulm, MN.
Hartwig, Theodore J. Faith Active inLove: Meditations on the Letter of James.New Ulm MN: Eagles’ WingsPublishing, 2007. 73 p.The epistle of James is a pointedly
practical letter on Christian living. Anew little devotional commentary byProf. emeritus Ted Hartwig serves well
to apply the points of James’ book tothe lives of Christians today.
Hartwig acknowledges that James“may not be a candidate for favoritereading in the New Testament,” but wedo ourselves no favors by neglectingthis epistle. “All of us stand in need ofwhat James teaches in this letter” (p.3).The book of James often has been
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maligned for being loaded with law andlacking in gospel. But, as Hartwig wellexplains, James had urgent reasons forwriting as he did. Among the fellowChristians to whom James wrote, evilseemed to be winning the battle fortheir souls. “So James’ deep love forthem compelled him to compose a let-ter that was full of law thunder. His goalwas to bring them to genuine repen-tance which not only professed but livedthe gospel” (p.50).
To aid us in engaging with James’message, Hartwig offers thirty-six briefexpositions—a page or page-and-a-halfeach—walking us through the progres-sion of James’ inspired thought. Alongthe way, we are treated to an array ofhistorical references, grammaticalnotes, word studies, helpful illustrations,and quotations/allusions ranging from
church fathers and the LutheranConfessions to Dante, Chaucer, andShakespeare. While that may sound likethe makings of heavy reading, FaithActive in Love flows smoothly and simply.The style of the booklet is pithy anddirect. The form fits somewherebetween The People’s Bible andMeditations—part verse-by-verse com-mentary, part devotional reflection,each segment ending with an appropri-ate thought in prayer. The overall effectis edifying.
Faith Active in Love is available in theMartin Luther College bookstore, ormay be ordered by mail from Eagles’Wings Publishing, 1622 N. Payne Street,New Ulm MN 56073. Book cost is $4.50,plus additional $1.50 for shipping/han-dling.
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