• Attend to the gifts and capacities of all others, and act to bring the gifts of
those on the margin into the center. 66
The third mindset is the community is focused on eliminating the sources of our fears. This is evident with middle school students. Bring a smallgroup of middle school boys together and it is only a matter of time before one will poke fun at another, usually for some way that they are different. This is not an unusual theme. This can be seen in movies such as the remake of The Karate Kid 67 where the boy Dre Parker needs to move with his mom from Detroit to China where being a cultural outsider is quickly exploited by his classmates. This can also be seen in the book Wonder by R. J. Palacio. 68 This is a story about a boy with medical issues that led him to have numerous surgeries resulting in physical distortions. August tries his best not to draw attention to himself on his first day of school. However, despite his efforts, a student named Julian immediately makes fun of him for his appearance. One might argue that this is why bullying is so prevalent today. We have a community that markets fears.
P2: all genuflect and say: Because by your holy Cross, you have redeemed the world. Stand P1: Throughout his ministry, Jesus’ apostles were at his side. Now they are gone, nowhere to be seen. But along the sad road, a smallgroup follows Jesus. It is a cluster of women from
Jerusalem, walking behind him in tears for what he has endured and for his death that comes closer with every step.
Unfortunately, such a cluster of cooperators could still be exploited by the appearance of a mutant cheater amongst their ranks . Therefore, the existence of spatial structure alone is not sufficient to purge cheaters. Indeed, it has al- ready been proposed in this resource sharing scenario that clusters of cooperators should periodically break up into single cells in order to prevent them from being outcompeted by mutant or immigrant cheaters . A somewhat similar approach that can also purge cheaters is Wilson’s well known trait-group aggregation and dispersal model [6–8]. This is a model based on the idea that groups containing a greater proportion of cooperators grow to a larger size than those containing more cheaters. If the progeny of the groups are then periodically mixed, and there is sufficient difference in group sizes after growth to counter the decline in frequency of cooperators within any mixed groups in which they are exploited, then this can lead to a global increase in the frequency of cooperators. This outcome can be explained in one of two ways. One view is that selection acting between groups (differential group productivity) favours cooperation, while se- lection within groups favours cheating; the end result is then determined by the balance of these two selective forces. The alternative, reductionist, view point is that the cooperative trait can have the greater individual fitness in the context of a group aggregation and dispersal population structure. Both of these view- points are compatible with each other, since neither denies that the allele that increases in frequency globally is the one with the highest fitness when averaged across the whole population .
Temporary groups with deadlines don't seem to follow the previous model. Studies indicate that they have their own unique sequencing of actions (or inaction): (1) Their first meeting sets the group's direction; (2) this first phase of group activity is one of inertia; (3) a transition takes place at the end of this first phase, which occurs exactly when the group has used up half its allotted time; (4) a transition initiates major changes; (5) a second phase of inertia follows the transition; and (6) the group's last meeting is characterized by markedly accelerated activity . This pattern is called the punctuated equilibrium model and is shown below.
There is a growing and convincing pool of evidence suggesting that the way in which multicellular groups form is key for understanding when and how major evolutionary transitions occur, through its effect on relatedness between the interacting cells [3-6] (Figure 2). However, it is hard to study major evolutionary transitions by focusing only on obligately multicellular organisms, because the factors that favour multicellular cooperation cannot be disentangled, as cells cannot survive and reproduce independently (Figure 1). Obligately multicellular species may have also undergone secondary changes that make the origins of multicellularity unclear. Hence, factors that favour multicellularity are best studied in facultative multicellular species. Many examples of this are found across the tree of life, but very few concrete examples exist where species are able to form multicellular groups through both aggregation and clonal development. This makes it difficult to investigate the mechanisms and consequences of the two types of groupformation experimentally in one species.
What does it mean to say, “I believe…”? What is the Faith that Catholics profess? This course ex- plores in detail many of the core tenets of the Catholic Faith as they are expressed in the Apos- tles’ Creed. Topics to be addressed include: God’s Revelation, the nature of faith and belief, the Holy Trinity, creation, the nature of man, original sin, Jesus Christ, the Paschal Mystery, the Holy Spirit, and the four last things (death, judgment, heaven and hell).
1 Catholic Education Service (CES), CES Census 2019, (https://www.catholiceducation.org.uk/ces-census). Accounting for some
10% of State provision at both primary [ages 5-11] and secondary level [ages 11-16 or 18]), the schools have historically had unfettered independence to set admissions criteria for pupils which favour baptized and practising Catholics while senior leadership posts in schools may be reserved for the same. While such arrangements are criticized by an increasingly vocal humanist lobby, Catholic state schools continue to repay the faith of Government by consistently returning superior results to those achieved by Anglican schools (comprising 26% primary, 6% secondary) and non-religiously aligned Community schools (63% primary, 81% secondary). Just as one example, my own local area authority, which covers parts of Southwest London and Surrey, recently published its league tables for the borough revealing that the top five state schools in the area were all Catholic: see C. M ILLER , D. C OMEAU , “The 10 best secondary schools in Surrey according to the Real Schools Guide 2019,” SurreyLive, 11 July 2019, (https://www.getsurrey.co.uk/news/surrey-news/10-best-secondary-schools-surrey-16560166). Small wonder that even Catholics who can afford to send their children to private schools may choose not to do so since the life chances of their children are equally well served by their local state-funded / faith-guided provision.
90 namely; A Teachable Spirit: Recovering the teaching office in the church (1990); Teaching for faith: A guide for teachers of adult classes (1992) and The Teaching Ministry of Congregations (2005). The first calls on Christian leaders to think theologically about the meaning of faith in ways that would inform how and what they teach. The second, exhorts these leaders to view teaching (a mode of faithformation) as a means of grace and not a causative factor for faith. This book exhorts the church to create spaces in which faith can be revived through teaching. Teaching in faithformation is aimed at helping youth personalize their faith through owning it (Osmer,1992: 11-13). Osmer’s definition of faith has been discussed. The challenge that the post-modern church faces is that it is still teaching the same way in which it was taught, through lectures (ibid:17). The beliefs a Christian has influences the way they relate to God. For this reason, religious teaching must equip youth with the biblical information needed to form their beliefs. This could be through use of biblical texts and stories as well as church history texts (ibid: 25-26). Young people will challenge the traditional stories and historical texts but it is important for them to understand these in order to make informed choices about their faith. The beginning of this chapter described the many components of faith that need to be considered. Teaching for faithformation to enhance one’s relationship with God, has to go beyond transmission of knowledge to the practise of this knowledge (ibid: 27). The testimonies of other Christians are important for youth faithformation and as such need to have relationships with these Christians because a relationship with God cannot be detached from a relationship with His church (ibid: 28). Chapter two noted that South Africa is classified as a Christian country. Osmer (ibid:31) argues that the surveys conducted to make such classifications does not take faith as commitment seriously because these surveys only refer to religious adherence and not to a committed personal relationship with Christ. Such a relationship requires an investment of one’s heart, time, resources, skills, etc. Such commitment is not even dependant on the self but on God’s redemptive work in our place (Osmer, ibid: 33). Our commitment is our response to this work. This is especially important in situations where youth have been pressurised to make decisions about their faith prematurely.
Distressed by the situation, she sought guidance from various church leaders, but as she tried to explain her predicament, she began to realize that the ministry realities she described fit their expectation of what should happen in healthy children’s ministries. Children’s ministry, in their view, was a place for faith-based activities so children could enjoy church and learn about God while their parents engaged in worship, fellowship, and learning. One mom of two young boys, a committed church leader and seminary graduate, shared that she preferred to work with high-school students because they were old enough to have a real relationship with God. A pastor invited Alex into his office and suggested that if she began each week’s Sunday School with donuts and games, children would have more fun and the class size would grow. Around the same, time, another mom came in tears to Alex’s office, relating that her children had no friends at church despite being involved in many of the church’s ministries. Could Alex throw more parties and special events? This might foster friendships, the mom reasoned.
Champion, Murray Muirhead and Grant Finlay. For different reasons Seforosa Carroll, Rosemary Dewerse, Anita Munro and Murray Muirhead have resigned from the Working Group. The Education for Ministry Working Group (EFM) held its first face to face meeting in July 2014. It has also held several teleconferences. Without an established meeting pattern and with a committee membership with a very diverse range of responsibilities in the church it has been difficult to create a satisfactory schedule of meetings. This has been a source of frustration to members and the chairperson. However, it has been possible to allocate specific tasks to members of the Working Group so that its work can
self-employed individual, independent contractor, ﬁ rm, corporation, partnership or association that is actively engaged in business, has its principal place of business in this state, employed an average of at least 1 but not more than 50 employees on business days during the preceding calendar year and who employs at least 1 employee on the ﬁ rst day of the plan year. A sole proprietor, an independent contractor, or a self- employed individual is considered a small employer only if all of the conditions and criteria established in this section are met. Medical plans can be offered to sole
The census management function allows users to maintain and update the census by manually entering or importing information. Census demographics can capture either detailed information or, for quick quotes and group census, banded data entry. Users can export census templates for broker use, and import information using a census-mapping tool. The system also handles member-level changes, including addition and/or deletion of employees; changes to demographic data-dependent detail; and search and filter.
Laboratories’ and ‘Small-Group Teaching’. They are expected to attend the lectures for the module in the first year as part of their preparation. Postgraduates are normally assigned to the same module in the next two years, so they build on previous experience. Students’ work is marked by postgraduates to guidelines provided by staff. Postgraduates are not asked to generate the teaching materials; this is the responsibility of the staff who fully brief the tutors. Where possible, classes are timetabled so that a new postgraduate can attend a workshop run earlier in the week by a more experienced student before tackling his/her own group. Postgraduates are paid the hourly teaching rate for demonstrating and half that rate for time spent on preparation and marking.
If you’re like most small businesses, you’re on a tight budget. That’s why we give you so many plan choices with price flexibility. Multiple contribution options help control how much you pay toward employee coverage. Plus, we offer the chance to save by adding coverage for dental, vision, life and workers’ compensation.
Welcome to this CD of additional resources. These are for you, so that you will have different things to choose from, which will help you get the most out of your sessions. Photocopy anything you need, and remember, God is with you in everything you do. Symbols of Faith is all about Jesus, who came to tell us that God loves us very much, one of the most important messages you will ever hear.
approaches to prison treatment have shown that inmates who regularly participate in volunteer- led Bible studies or who complete a faith-based program are less likely to commit institutional infractions (Hercik 2004a) or to commit new crimes following release from prison (Johnson 2004;Johnson, Larson, and Pitts 1997). In the first major evaluation study of a faith-based prison launched in 1997 in Houston, Texas, Johnson and Larson (2003) found that inmates completing the IFI were significantly less likely to be arrested than a matched group of prisoners who did not receive this religious intervention (8 to 20 percent, respectively) during a two-year postrelease period. Similar results were reported in a study comparing former prisoners in two Brazilian prisons—one a faith-based prison program3 and the other a model prison based on a vocational model4 (Johnson 2002).