Maddix Neuroscience and Christian Formation

1. Auflage 2016
ISBN: 978-1-68123-675-9
Verlag: Information Age Publishing
Format: EPUB
Kopierschutz: Adobe DRM (»Systemvoraussetzungen)

E-Book, Englisch, 180 Seiten

Why a text on neuroscience and Christian formation? Simply put, we need one that represents the range of possible intersections for today and into the future. In recent years, neuroscience’s various fields of study have influenced our understanding of the person, memory, learning, development, communal interaction, and the practice of education.



The book serves as an introductory textbook for Christian education/formation professors to use in Christian education or Christian formation courses at the College or Seminary level. The book is designed to provide an overview of how current research in neuroscience is impacting how we view Christian education and formation with particular attention given to faith formation, teaching, development, and worship The first four chapters discuss how neuroscience broadly influences Christian education and formation. Chapters five through eight explore how neuroscience informs specific formational practices, from personal meditation, to intercultural encounter, to congregational formation and worship. The last four chapters explore various aspects of neuroscience along developmental lines, The book also moves from conceptual overviews to more empirical studies late in the text. Each chapter of this book can also be read and discussed individually. Each author has provided both discussion topics, suggestions for future reading within neuroscience, and discussion questions at the end of the chapter.

Autoren/Hrsg.

Maddix, Mark A

Inhaltsverzeichnis

1;Front Cover;1
2;Neuroscience and Christian Formation;2
3;CONTENTS;6
3.1;1. A Primer on Neuroscience;6
3.2;2. Technology and the Brain;6
3.3;3. How Neuroscience Informs Teaching;6
3.4;4. Neuroscience and Christian Formation;6
3.5;5. Neuroplasticity and Spiritual Formation: Changing Brain Structure and Core Beliefs Through Mindfulness and Scripture Meditation/Reflection;6
3.6;6. We Were Made for This: Reflections on the Mirror Neuron System and Intercultural Christian Education;6
3.7;7. Christian Education as Embodied and Embedded Virtue Formation;6
3.8;8. Neuroscience and Christian Worship: Practices That Change the Brain;6
3.9;9. Making Connections: Neurobiology and Developmental Theory;7
3.10;10. Neurological Development in Early Young Adults and Their Implications for Christian Higher Education;7
3.11;11. Changing Behavior and Renewing the Brain: Neuroscience and Spirituality;7
3.12;12. Equipping Minds for Christian Education or Learning From Neuroscience for Christian Educators;7
3.13;Neuroscience and Christian Formation;4
3.13.1;Edited by;4
3.13.2;Mark A. Maddix Point Loma Nazarene University;4
3.13.3;and;4
3.13.4;Dean G. Blevins Nazarene Theological Seminary;4
3.13.4.1;Information Age Publishing, Inc.;4
3.13.4.2;Charlotte, North Carolina • www.infoagepub.com;4
3.13.4.3;Preface;8
3.13.4.3.1;Mark A. Maddix and Dean G. Blevins;8
3.14;CHAPTER 1;10
3.14.1;An Introduction to Neuroscience and Christian Formation;10
3.14.1.1;Laura Barwegen Wheaton College;10
3.14.1.2;Introduction;10
3.14.1.2.1;How Neurons are Structured and How They Communicate;11
3.14.1.3;How Change, or Formation, is Neurologically Understood;14
3.14.1.3.1;Neurobiology, Christian Formation, and the Evangelical Tent;15
3.14.1.4;Discussion Questions;18
3.14.1.4.1;1. What are some initial fears you might have when considering the possibility of spiritual formation described in neurological terms? What does it mean to “take this too far”? On the other hand, what are the dangers of ignoring neuroscientific d...;18
3.14.1.4.2;2. Consider the possibility that the repeated experiences cause physical changes in the brain, and that the way your brain is physically wired causes you to interpret your experiences and respond to them in specific way. How does that awareness influ...;18
3.14.1.4.3;3. Read Romans 12:1–2 and Ephesians 4:22–24. What might it mean if these Scriptures were viewed through a neurobiological lens? What if we were physically changed—the matter in our brains—by putting off the old self and putting on the new? Ho...;18
3.14.1.4.4;4. What is the difference between monism and dualism? Which position resonates most firmly with what you believe to be true?;18
3.14.1.5;References;18
3.14.1.6;Suggestions for Further Reading;19
3.14.1.6.1;Figure 1. 1. Neuron.;12
3.14.1.6.2;Figure 1. 2. Anthropological views.;16
3.15;CHAPTER 2;20
3.15.1;Technology and the Brain;20
3.15.1.1;Dean G. Blevins Nazarene Theological Seminary;20
3.15.1.2;Introduction;20
3.15.1.3;Firing;21
3.15.1.4;Flow;23
3.15.1.5;Future;25
3.15.1.6;Discussion Questions;27
3.15.1.6.1;1. Why is it important to be able to use noninvasive approaches to study the brain?;27
3.15.1.6.2;2. .If we can identify basic regions that influence how we process hearing and reading, how might that help determine which educational strategies work best?;27
3.15.1.6.3;3. If blood flow seems imprecise, why might it still be helpful in understanding learning processes?;27
3.15.1.6.4;4. How might understanding learning at the synaptic level, even though computer models of learning and teaching, assist us as Christian educators?;27
3.15.1.6.5;5. What are some of the ethical concerns around the use of direct interventions in the brain like deep brain stimulation?;27
3.15.1.7;References;27
3.15.1.8;Suggestions for Further Reading;29
3.16;CHAPTER 3;30
3.16.1;How Neuroscience Informs Teaching;30
3.16.1.1;Glena Andrews George Fox University;30
3.16.1.2;Approaches to Teaching Christian Formation;30
3.16.1.2.1;Concrete and Abstract Ability;31
3.16.1.2.2;Emotions and Learning;33
3.16.1.2.3;Executive Functioning;35
3.16.1.2.4;Self and Other;36
3.16.1.2.5;Learning Interference;36
3.16.1.3;Changing the Brain;37
3.16.1.4;Discussion Questions;40
3.16.1.4.1;1. With this understanding of brain involvement and development, how might our instruction in spiritual formation differ across the lifespan?;40
3.16.1.4.2;2. What implications might there be for guiding people into a deeper relationship with God with our current understanding of the parietal lobe being activated both for our sense of self and our experience of meaningful reading and teaching?;40
3.16.1.4.3;3. Does worship need to be “emotional” to be meaningful? How might you address and support this question given the information in this chapter?;40
3.16.1.5;References;40
3.16.1.6;Suggestions for Further Reading;41
3.17;CHAPTER 4;42
3.17.1;Neuroscience and Christian Formation;42
3.17.1.1;Mark A. Maddix Northwest Nazarene University;42
3.17.1.2;Introduction;42
3.17.1.2.1;1. To improve our understanding of the human mind and brain;43
3.17.1.2.2;2. To improve our understanding of religion and theology;43
3.17.1.2.3;3. To improve the human condition, particularly in the context of health and well-being;43
3.17.1.2.4;4. To improve the human condition, particularly in the context of religion and spirituality (Newberg, 2009, p. 18).;43
3.17.1.3;Neuroscience and Human Anthropology;43
3.17.1.3.1;Nonreductive Physicalism and Dual-Aspect Monism;44
3.17.1.3.2;Biblical/Theological Considerations;45
3.17.1.4;Spirituality and Christian Formation;46
3.17.1.4.1;Christian Community;47
3.17.1.4.2;Exemplarity (Imitation);48
3.17.1.4.3;Small Groups;49
3.17.1.5;Summary;50
3.17.1.6;Discussion Questions;50
3.17.1.6.1;1. In what ways has Cartesian dualism impacted our understanding of human persons particularly as it relates to Christian formation?;50
3.17.1.6.2;2. What can we learn from research from social psychologists and neuroscientists regarding the importance of communal practices?;50
3.17.1.6.3;3. Why are many Christians reluctant to engage in smaller ecclesial communities or small groups? How can Christians overcome this barrier to Christian formation?;51
3.17.1.6.4;4. What is the impact of René Girard’s view of mimicry as it relates to participation in the life, death, and resurrection of Christ?;51
3.17.1.6.5;5. What aspects of congregational life might your congregation need to develop in order to ensure that communal practices such as small groups, the sacraments, and service are included to foster faith formation?;51
3.17.1.7;References;51
3.17.1.8;Suggestions for further Reading;52
3.18;CHAPTER 5;54
3.18.1;Neuroplasticity and Spiritual Formation;54
3.18.1.1;Karen Choi Presbyterian Theological Seminary in America;54
3.18.1.2;Introduction;54
3.18.1.3;Mindfulness Meditation;55
3.18.1.4;Neuroscience Research on Mindfulness Meditation;56
3.18.1.4.1;Does Meditation Change Brain Structure?;57
3.18.1.4.2;Long-Term Meditators Have Structural Changes Regardless of the Meditation Style;60
3.18.1.5;Mechanisms by Which Mindfulness Meditation Alters the Brain Structure;61
3.18.1.5.1;Altering Brain Structure: Power of Focused Attention (FA);61
3.18.1.5.2;Neurons That Fire Together, Wire Together;62
3.18.1.6;Scripture Meditation and Reflection;64
3.18.1.6.1;A Profoundly Integrative, Holistic, Dynamic, and Relational Process;64
3.18.1.6.2;Focused Attention (FA) Continually: Fix Our Eyes on Jesus;65
3.18.1.6.3;Reflection, Attention, Christlikeness, and Training;66
3.18.1.7;Changing Brain Structure through Scripture Meditation and Reflection;67
3.18.1.8;Changing Core Beliefs through Scripture Meditation and Deep Reflection;67
3.18.1.8.1;Thoughts Meditated Deeply and Repeatedly for a Long Time Become Inner Reality;68
3.18.1.8.2;Hebrews 11:1 and 2 Corinthians 5:7;70
3.18.1.9;Neuroplasticity and Spiritual Formation into Christlikeness;70
3.18.1.10;Implications of Mindfulness Neuroplasticity Research for Christian Educators;71
3.18.1.11;Conclusion;73
3.18.1.12;Discussion Questions;73
3.18.1.12.1;1. What is neuroplasticity and how can our understanding of the neuroplasticity help us in the spiritual formation process?;73
3.18.1.12.2;2. What are the direct and indirect pathways through which the brain processes an emotional stimulus? How does your understanding of the pathways affect your view of meditation and prayer?;73
3.18.1.12.3;3. Compare and contrast Scripture meditation with mindfulness meditation. Why call scripture meditation holistic?;73
3.18.1.12.4;4. How does paying focused attention change brain structure? Explain the mechanism.;73
3.18.1.12.5;5. Moreland identifies “content, strength, and centrality” as the three traits of a belief. How can Scripture meditation and reflection change our core beliefs in such a way that they will facilitate the process of spiritual formation into increa...;74
3.18.1.12.6;6. Regarding spiritual formation into Christlikeness, the author of this chapter states, “The question, therefore, is no longer is it possible to grow in increasing Christlikeness, but rather how much do you really desire to grow in Christlikeness?...;74
3.18.1.13;References;74
3.18.1.14;Suggestions for Further Reading;77
3.18.1.14.1;Figure 5. 1.;58
3.18.1.14.2;Figure 5. 2.;59
3.18.1.14.3;Figure 5. 3.;63
3.19;CHAPTER 6;80
3.19.1;We Were Made For This;80
3.19.1.1;Timothy Paul Westbrook Harding University;80
3.19.1.2;Macaque See, Macaque Do: The Mirror Neuron System;81
3.19.1.3;Do as I Say and as I Do: Crossing the Synapse Between the Mirror Neuron System and Intercultural Education;84
3.19.1.4;An Imitable Model for Intercultural Education;86
3.19.1.5;Presence of the Other;87
3.19.1.6;Reflective Discourse;88
3.19.1.7;A Mentoring Community;89
3.19.1.8;Opportunities for Committed Action;90
3.19.1.9;Conclusion;91
3.19.1.10;Discussion Questions;92
3.19.1.10.1;1. In what ways have you seen nonverbal behavior imitated in social settings?;92
3.19.1.10.2;2. How would you see mirror neuron research influencing educational strategies?;92
3.19.1.10.3;3. What would you consider the most important reasons for cultural others to share the same educational spaces?;92
3.19.1.10.4;4. If there have been times when you experienced cultural or racial underrepresentation, what kinds of emotions did you have?;92
3.19.1.10.5;5. If it is true that God designed diversity, then what does this suggestion teach us about the nature of God?;92
3.19.1.11;References;92
3.19.1.12;Suggestions for Further Reading;94
3.19.1.12.1;Figure 6. 1. The human brain. The MNS begins with transmission in the motor and somatosensory cortices and also the Broca’s area. Illustration by Megan Giddens.;82
3.19.1.12.2;Figure 6. 2. The limbic system. The MNS results in an affective response through the limbic system. Illustration by Megan Giddens.;83
3.19.1.12.3;Figure 6. 3. The experiential learning cycle within the mirror neuron system.;85
3.20;CHAPTER 7;96
3.20.1;Christian Education as Embodied and Embedded Virtue Formation;96
3.20.1.1;Brad D. Strawn and Warren S. Brown Fuller Theological Seminary;96
3.20.1.2;Dualists Models of Persons;97
3.20.1.3;Emergent Models of Personhood;98
3.20.1.4;Smith’s Vision of Christian Education;100
3.20.1.5;Education as Virtue Formation;101
3.20.1.6;Mirroring, Imitation, and Formation;102
3.20.1.7;Pedagogical Processes;102
3.20.1.8;Conclusion;104
3.20.1.9;Discussion Questions;104
3.20.1.9.1;1. What are some implications of a dualist view of persons and of an emergent monist view?;104
3.20.1.9.2;2. Name some examples of what Smith calls cultural liturgies and describe their image of the good life.;104
3.20.1.9.3;3. What is so important about the ability of the brain to mirror the activity of others?;105
3.20.1.9.4;4. How is Christian education as formation different from education as information acquisition?;105
3.20.1.9.5;5. Why might we care about virtues, and how are virtues formed?;105
3.20.1.9.6;6. What are some practices that faculty and students could engage in to make learning more embodied?;105
3.20.1.10;References;105
3.20.1.11;Suggestions for Further Reading;106
3.21;CHAPTER 8;108
3.21.1;Neuroscience and Christian Worship;108
3.21.1.1;Dean Blevins Nazarene Theological Seminary;108
3.21.1.2;Introduction;109
3.21.1.2.1;Worship at the Synaptic Level;109
3.21.1.3;Narrative, Practice, and Memory;111
3.21.1.4;All Together Now: Social Neuroscience, Mirror Neurons, and Worship;113
3.21.1.5;Discussion Questions:;116
3.21.1.5.1;1. How does experience shape neurons, why would this be important as we consider educational practices?;116
3.21.1.5.2;2. Describe some of the key stories and practices that define worship in your congregation. Are there clues that identify when worship seems “true” and “virtuous” in that community?;116
3.21.1.5.3;3. Can you describe a time when worship seemed “more” than a group of individual actions?;117
3.21.1.5.4;4. Have you experienced the influence of mirror neurons at a sporting event or worship service? How would you describe it? What difference does it make for us to consider how minds are “connected” to other minds?;117
3.21.1.5.5;5. When you think of the term “body of Christ,” what comes to mind? How does our interpretation shape the way we think of both community and personal formation?;117
3.21.1.6;References;117
3.21.1.7;Recommendation for Further Reading;118
3.22;CHAPTER 9;120
3.22.1;Making Connections;120
3.22.1.1;Theresa O’Keefe Boston College, School of Theology and Ministry;120
3.22.1.2;Neurobiological Changes;121
3.22.1.3;Psychological Development: Subject-Object Theory;122
3.22.1.4;Mastering the Concrete—Second Order Consciousness;123
3.22.1.5;Limits of the Concrete—Third Order;125
3.22.1.6;Beginning to See the Invisible;126
3.22.1.7;Helping Youth See;126
3.22.1.8;Discussion Questions;128
3.22.1.8.1;1. Describe a moment where you observed an adolescent standing on the threshold between different ways of making sense. What did you notice? How do you make sense of it now?;128
3.22.1.8.2;2. Identify a moment when a young person was not been able to see beyond his own perspective. How would you help him recognize or imagine the point of view of another?;128
3.22.1.8.3;3. As you think about values that you wish a young person to learn, how might you articulate the connections between concrete behaviors and the values they support?;128
3.22.1.8.4;4. Recall a situation when an adolescent seemed confused by the nature of a discussion or questions. Recall how she talked about what was happening. What was she able to name and what seemed “invisible” to her but obvious to you? What was object?...;128
3.22.1.8.5;5. Consider favorite religious practices (e.g., attendance at worship, sacred reading). What are the values that you find come through those engaging in those practices? Talk about the connection of the practices with the values as you experience them.;128
3.22.1.9;References;128
3.22.1.10;Suggestions for Further Reading;129
3.23;CHAPTER 10;130
3.23.1;Neo-Piagetian Insights into Neurological Development of Young Adults with Implications for Undergraduate Theological Education;130
3.23.1.1;James Riley Estep, Jr. Lincoln Christian University, Lincoln, Illinois John David Trentham Southern Baptist Theological Seminary, Louisville, Kentucky;130
3.23.1.2;The Perry Scheme as a Phenomenological Framework for Neurological Development;131
3.23.1.2.1;Perry as Neo-Piagetian;132
3.23.1.2.2;The Scheme;132
3.23.1.2.3;From Perry to Fischer;134
3.23.1.3;Neurological Development in Early Adults;134
3.23.1.3.1;Increase in White Matter;134
3.23.1.3.2;Decrease in Neurological Connections;135
3.23.1.3.3;Increase in Cross-Hemisphere Connections;135
3.23.1.4;Kurt W. Fischer’s Neuroeducation Theory;136
3.23.1.4.1;Fischer’s Adult Stages;136
3.23.1.4.2;Spurts of Cognitive Development;137
3.23.1.4.3;Uneven Development;138
3.23.1.4.4;Neuroscience and the 18–25-Year-Old Student;138
3.23.1.4.4.1;Implications of Neurological Developments;139
3.23.1.4.5;Theological Implications;139
3.23.1.4.6;Developmental Implications;140
3.23.1.4.7;Pedagogical Implications;140
3.23.1.4.8;Discipleship Implications;141
3.23.1.5;Discussion Questions;141
3.23.1.5.1;1. In what ways were Perry and Fischer describing the same episode in adult development?;141
3.23.1.5.2;2. When have you experienced or observed Fischer’s form of development, for example, spurts?;141
3.23.1.5.3;3. How might the implications identified in this chapter materialize in your ministry or work?;141
3.23.1.5.4;4. What influenced you most from this chapter in regard to your work with young adults still developing cognitively?;141
3.23.1.6;References;142
3.23.1.7;Suggestions for Further Reading;144
3.23.1.7.1;Figure 10. 1. Basic premise.;137
3.24;CHAPTER 11;146
3.24.1;Changing Behavior and Renewing the Brain;146
3.24.1.1;Mark A. Maddix Northwest Nazarene University Glena Andrews George Fox University;146
3.24.1.2;Case Study Hypothesis;148
3.24.1.2.1;Methods;149
3.24.1.2.2;Participants;149
3.24.1.2.3;Materials;149
3.24.1.2.4;Procedure;150
3.24.1.2.4.1;Results;152
3.24.1.2.5;Psychological Measures;152
3.24.1.2.5.1;Pretesting: BDI and STAI;152
3.24.1.2.5.2;BDI and STAI pre-post;152
3.24.1.2.6;Physiological Measures;152
3.24.1.2.6.1;GSR-Rest;152
3.24.1.2.6.2;GSR – Color;152
3.24.1.2.6.3;GSR—Stroop;154
3.24.1.2.6.4;Heart Rate (BPM)-Rest;154
3.24.1.2.6.5;BPM-Color;154
3.24.1.2.6.6;BPM-Stroop;154
3.24.1.2.7;Electroencephalogram (EEG);154
3.24.1.2.7.1;Temporal Lobe;155
3.24.1.2.7.2;Frontal Lobe Left (Medial);155
3.24.1.2.7.3;Frontal Lobe Right (Medial);155
3.24.1.2.7.4;Parietal Lobe Left;157
3.24.1.2.7.5;Parietal Lobe Right;157
3.24.1.3;Discussion;157
3.24.1.4;Discussion Questions;159
3.24.1.4.1;1. What is neurotheology? What benefits and challenges of this new area of study bring to Christian religious experiences?;159
3.24.1.4.2;2. In what ways does neuroscience affirm aspects of Christian spirituality, particularly the role of prayer and meditation on overall well- being?;159
3.24.1.4.3;3. What are examples of inward and contemplative practices?;159
3.24.1.4.4;4. What are some spiritual practices that I can include in my life to improve my overall well-being?;159
3.24.1.5;References;159
3.24.1.6;Suggested for Further Reading;160
3.24.1.6.1;Figure 11. 1.;153
3.24.1.6.2;Figure 11. 2.;153
3.24.1.6.3;Figure 11. 3. GSR-Stroop.;154
3.24.1.6.4;Figure 11. 4.;155
3.24.1.6.5;Figure 11. 5. Left frontal trial x group x phase.;156
3.24.1.6.6;Figure 11. 7. Right parietal trial X condition X group.;157
3.24.1.6.7;Figure 11. 6. Right frontal (F4) group X condition.;156
3.24.1.6.8;Figure 12. 1. Marie’s mathematics RIT scores.;170
3.25;CHAPTER 12;162
3.25.1;Equipping Minds for Christian Education or Learning From Neuroscience for Christian Educators;162
3.25.1.1;Carol T. Brown Executive Director, Equipping Minds;162
3.25.1.2;Introduction;162
3.25.1.3;Educational Approaches;163
3.25.1.4;Neuroscience Confirms the Brain Can Change;164
3.25.1.5;Reuven Feuerstein: Pioneer of Neuroplasticity;165
3.25.1.6;Intelligence Is Modifiable;166
3.25.1.6.1;1. Three forces shape human beings: environment, human biology, and mediation.;166
3.25.1.6.2;2. Temporary states determine behavior: How someone behaves— namely emotional, intellectual, and even habitually learned activities—represents a temporary state, not a permanent trait. This means that intelligence is adaptive. In other words, int...;166
3.25.1.6.3;3. The brain is plastic: Because all behaviors are open and developing, the brain can generate new structures through a combination of external and internal factors (Feuerstein, Feuerstein, Falik, & Rand, 2006).;166
3.25.1.7;Learning through Mediation;167
3.25.1.7.1;Instrumental Enrichment;167
3.25.1.7.2;Cognitive Functions;168
3.25.1.7.3;Research Studies on Cognitive Enhancement;168
3.25.1.7.3.1;Four-Year Case Study With Equipping Minds Cognitive Development Curriculum;169
3.25.1.7.3.2;Implications for Christian Educators in Schools and the Church;175
3.25.1.7.3.2.1;1. Christian school administrators, teachers, and parents should be educated on the theory of structural cognitive modifiability and how to be an effective mediator of the environment without overstimulating the child. The primary responsibility is u...;175
3.25.1.7.3.2.2;2. Christian educators need to be trained in mediated learning and cognitive developmental exercises. A combination of cognitive developmental exercises and curricular studies should result in significant advancement of both cognitive and domain-spec...;175
3.25.1.7.3.2.3;3. Lifetime learning is imperative. The brain continues to develop over an entire lifetime. It is important to continue to engage in stimulating learning activities during adulthood and old age.;175
3.25.1.7.3.2.4;4. Teachers should see each student with new eyes and as capable of learning. An optimistic attitude is essential. The former ideas of categorizing children into “bright” or “not so bright” must be changed. This will only happen when teachers...;175
3.25.1.7.3.2.5;5. Stop focusing on a diagnosis or a “label” of Autism, Fetal Alcohol syndrome, learning disabled, Down syndrome, or intellectual disability. It simply does not make sense to follow a deterministic view of development in light of the findings in ...;176
3.25.1.7.3.2.6;6. Dynamic assessments should replace static assessments. All academic and intellectual testing should be done with care in administration and interpretation.;176
3.25.1.7.3.2.7;7. Research indicates the need for the training to understand the best way to include and teach individuals with disabilities, educating church leadership in disability theology and support, and congregations accepting that all people are created in ...;176
3.25.1.7.3.2.8;8. Churches can bring in a guest speaker for training workshops on understanding Autism, intellectual disabilities, ADHD, and other learning challenges for parents, children, teachers, and youth ministry; provide educational materials and resources f...;176
3.25.1.8;Conclusions;176
3.25.1.9;Discussion Questions;177
3.25.1.9.1;1. What is intelligence, and how can it increase? Explain based on Reuven Feuerstein’s theory of Structural Cognitive Modifiability.;177
3.25.1.9.2;2. Many psychologists and educators continue to hold to a fixed view of intelligence for students with special needs. Agree or disagree? Explain.;177
3.25.1.9.3;3. Can a Christian school meet the needs of children with special needs such as Down syndrome, learning disabilities, and Autism Spectrum Disorder?;177
3.25.1.9.4;4. Since we know that cognitive abilities are modifiable, what should be the response of the Christian educator? Should we allow the public schools to be the primary educators of special needs students?;177
3.25.1.9.5;5. How does the Bible define the role of a mediator? What are the three steps for mediation? Is a human mediator superior to a computer program for learning?;177
3.25.1.9.6;6. Do you believe conventional intelligence tests are accurate indicators of a person’s abilities? How would Reuven Feuerstein respond to that question?;177
3.25.1.9.7;7. What value do you place on intelligence tests? Should dynamic assessments replace them?;177
3.25.1.10;References;177
3.25.1.11;Suggestions for Further Reading;179
3.25.1.11.1;Figure 12. 2. Marie’s reading RIT scores.;171
3.25.1.11.2;Figure 12. 3. Marie’s language RIT scores.;171
3.25.1.11.3;Figure 12. 4. Marie’s science RIT scores.;172
3.25.1.11.4;Figure 12. 5. KPREP reading scores.;172
3.25.1.11.5;Figure 12. 6. KPREP math scores.;173
3.25.1.11.6;Figure 12. 7. KPREP on-demand writing scores.;173
3.25.1.11.7;Figure 12. 8. KPREP student growth percentile.;174
3.25.1.11.8;Figure 12. 9. Marie’s Stanford 10 rankings.;174
3.25.2;About the Editors;180
3.25.2.1;BOOK CONTRIBUTORS;181
4;Back Cover;182