The concept of “atonement” in the doctrine of salvation is one of the most fascinating and challenging areas of theology. There are so many theories in the historical development of the doctrine of salvation. Those theories are varied with some mutually compatible and others not. They offered many different interpretations on the death of Christ. Besides all these, there raises a question, what is the real purpose of the death of Christ? Undoubtedly, there is a hidden rich theological meaning behind the suffering and death of Jesus. Why did Jesus have to die on the Cross? This is a perennial question for many, specifically for young Catholic people today. What is the significant meaning of his suffering and death? Was Christ’s suffering and crucifixion really God’s plan? How is Christ’s death on the Cross related to the Christian understanding of salvation today? To answer these questions in the context of modern believers, especially young Catholic people, who are preparing to receive the Sacrament of Reconciliation, this paper comparatively examines the question: Is Jesus’ death on the Cross a satisfaction for the sins of humanity or a demonstration of God’s love? Since this paper has focused on the life and thought of young Catholic people, at various points I do attempt to engage the theological understandings of the doctrine of salvation. In other words, though the focus is on dogmatic theology it also has a contextual focus. While providing a more meaningful interpretation of the death of Jesus for young people, I would like to make a claim that as a “God-Man,” Christ paid the ultimate sacrifice in order to redeem humanity; but at the same time, his death on the Cross was a more powerful affirmation of the love of God for humanity. That is, the atonement of Christ is both the satisfaction of our sins and the demonstration of God’s love. Atonement is a vast subject, implicating the whole field of theology. There are biblical metaphors of atonement and there are theological theories of atonement. This research paper deals with the latter. It is of doing historical theology in a systematic perspective. There are historical theologians who each had something valuable to say in their time. Among those theologians, I would like to examine two theories of atonement, such as Anselm’s satisfactory theory and Peter Abelard’s moral influence theory. I will also discuss a feminine perspective of atonement using the imagery of San Juana de la Cruz and Julian of Norwich. Finally, I address the Sacrament of Reconciliation, where the sinner enjoys the forgiveness of sins and the gift of divine love. Ultimately, I argue that dying to sin and rising to new life in the Sacrament of Reconciliation has its foundation in the atonement of Christ’s suffering and death. This atonement is best understood for young people as “atonement of love,” an Anselmian and Abelardian that is expressed through feminine imagery of God as a mother always caring, loving, embracing, sacrificing and willingly suffering for her children. This research paper is divided into four chapters. The first chapter defines the term “atonement” and discusses the “satisfaction theory” of Anselm. It discusses how to understand the manner in which the forgiveness of human sins is related to the death of Christ on the Cross. The second chapter studies the Cross as a demonstration of God’s love. In the view of Peter Abelard’s “moral influence theory,” this section explains why and how Christ’s death is to be understood as a demonstration of the love of God. The third chapter analyses the “maternal imagery” of Juana de la Cruz and Julian of Norwich’s reflection on the Passion of Christ through a feminist perspective. While critically evaluating these theories, the fourth chapter addresses how the Sacrament of Reconciliation itself can be renewed through the atonement theology, which holds together Anselm, Abelard and feminist theology. To my understanding, Calvary is full of mystery and contradiction, and our minds cannot fully cope with Christ on a Cross, yet there is a central message, and it is the message that Christ has reconciled the sinful humanity with God. Through his forgiving and suffering love, specifically by his divine will of reconciliation, this divine embrace has become proximate to every human life. In this divine reconciliation, can we compartmentalize his suffering and death in a constraint particular view? It may not, and should not. It has diversity of characters in its nature itself. In such a situation, can we conclude – Christ’s suffering and death is only for forgiveness of sins? Or can we say that is it only a demonstration of God’s love? I would rather say that in the Cross both the love of God and forgiveness to humanity go hand in hand. They are inseparable in the suffering and death of Christ. We should take careful notice of the motive and the means of God’s redemption. It is God’s own steadfast love that moves his action to redeem the world and humanity in Christ. It is out of his abundant love for his creation and his creatures. To sum it up, in view of what Jesus did for us on the Cross, love is not an option that we may or may not accept, but a definite debt that we must pay. Hence, I would say that as a “God-Man,” Christ paid the required satisfaction in order to redeem humanity, but at the same time, his death on the Cross was also a more powerful affirmation of the love of God for humanity. Therefore, Jesus’ death on the Cross is the pattern and an example to be followed. Christ’s atonement served many other good purposes – including showing solidarity with humanity in the sufferings which he causes us to endure for good reasons, giving us an example of how to live, revealing to us important truths. Finally, the theological understanding of Jesus’ suffering and death is a concrete foundation of Christian moral living. In light of this, Anselm’s satisfaction theory and Abelard’s moral influence theory both offer a critical resolution to the young people in this modern situation. That is, “love and forgiveness” is the foundation of Christian moral living. This interpretation of “forgiveness” and “love” may help them to find the real meaning in following Christ, who suffered and died on the Cross. The constructive thinking of Christ’s suffering as related to the Sacrament of Reconciliation, I believe, may help the young people to form the structure of their new lives in Christ. The brutal suffering and death of Jesus on the Cross, undoubtedly, touches every aspect of the lives of believers. Those who believe, specifically the young people are thereby animated to be a witnessing community in loving engagement with the modern world, through the power of Christ. It is in this sense, I suggest, that Christ’s suffering love and forgiving love might be proclaimed and witnessed in this world. The God who revealed his love in Jesus Christ is the God who shows a particular concern for those in need, and that his children are called to translate love into action on behalf of the needy. I believe true love can only be with actions and in truth.

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Brian Jackson rose from a working-class background, through a scholarship to Huddersfield College, to gain a first in English at Cambridge. Though now largely forgotten, his was one of the most innovative voices to influence the major changes in educational thought and practice which occurred during the 1960s and early '70s. This thesis examines his achievements and attempts to explain his failure, ultimately, to find a role for himself. Brian Jackson's main talent was to give substance to ideas, but once a thing was running he seems to have lost interest, anxious for a new challenge. In 1962 he published, with Dennis Marsden, Education and the Working Class: a seminal influence on the acceptance of comprehensive education by the Left. He went on to become director of the Advisory Centre for Education [1962-1974] which he built into a powerful lobbying force, using the media to good effect. A notable success was his creation of the Universities Clearing House scheme in conjunction with the Sunday Times. In 1963 he founded the National Extension College in Cambridge as a prototype for the Open University, pioneering all the new techniques the OU was to use subsequently. He became increasingly concerned with pre-school care and founded the National Children's Centre in Huddersfield in 1975, which spawned a TV Series for childminders; Other People's Children. In 1978 he pioneered the Childcare Switchboard, a forerunner of Childline, on Radio Nottingham, which led to his founding Contact Inc. in Australia in 1979. Jackson wrote innumerable articles and books, including Streaming and Childminder, on education and childcare. From 1975 he repeatedly called for a Minister for Children, a position he possibly craved, but sadly, as the economic climate hardened in the late 1970s, his career tailed off, his drinking increased, and he died, unemployed and virtually unemployable, on a 'Fun Run' for the NCC in Huddersfield, aged 50. His considerable talents were probably spread too widely for his own good and his status as a 'loose cannon' prevented him from pursuing a more formal, and profitable, career

Many contemporary philosophers are committed – either implicitly or explicitly – to Propositionalism about thought-experimental intuitions. According to this view, thought-experimental intuitions are (1) phenomenally conscious, (2) spontaneous, (3) and non-theoretical; most importantly, Propositionalists claim that intuitions (4) bear consciously accessible propositional content. The negative project of this essay is a critique of (4), the rejection of which is tantamount to rejecting Propositionalism. In addition, I propose an alternative position – namely, Interpretationalism. According to Interpretationalism, intuitions possess the features ascribed in (1)-(3); however, they do not bear consciously accessible propositional content. Instead, intuitions acquire cognitive significance by virtue of being interpreted in light of a subject’s background beliefs.

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The purpose of this study was to determine whether the direct instruction and guided practice of question-generating as a thinking skill was an influence on students' higher-level thinking skills. Additionally, this study investigated the levels of questions generated by the students throughout the five week study. Thirty sixth grade students in a Southwestern urban public elementary school were instructed daily in the use of Bloom's taxonomy as a guide in designing and composing questions. Higher levels of the taxonomy were emphasized for higher-level question generating (analysis, synthesis, and evaluation). A pre- and posttest measuring cognitive abilities was given to determine the level of the students' higher-level thinking skills. Scores were analyzed to determine the influence of the treatment. A significance difference was found between means by use of a t-test for correlated samples. Student questions generated throughout the study were coded according to Bloom's taxonomy levels by independent coders with a reliability of .93. Qualitative matrices were developed to display the levels, numbers, and percentages of the questions generated. A significant increase of higher-level questions were generated between week one (3.8%) and week five (80.5%). A shift occurred in the fourth week, with a higher percentage (61.7) of higher-level questions generated than lower-level (38.3). The results indicate support for the proposition that the direct instruction and guided practice in question generating as a thinking skill influenced students' higher-level thinking skills. The analysis of the question levels suggest support for recommendation that autonomy follows with mastery of instruction and guided practice in the thinking skill before using that skill in a new content area. Guided practice in this study was in the familiar content area of reading.

Results from curriculum enactment and sociolinguistic research have indicated that lessons are composed of information exchanges consisting of mostly facts and procedures that place little cognitive demand on students. Scholars from these areas have ascribed the characteristics of the school, teacher, student, management and task demands, or linguistic, and/or social context as explanations for those observations. They have not made a direct connection between how teachers and students decide who takes responsibility for providing the intellectual content of lessons and how that decision affects the students' higher order contributions. Consequently, the present study was designed to examine the way teachers and students cooperated for effective information exchanges and how that cooperative effort influenced students' higher order contributions. One hundred twelve chemistry and mathematics tutorials formed the data. The volunteer tutors possessed extensive training in their subject areas and the problems for discussion were designed to make high cognitive demands on the volunteer students. Methods from discourse analysis were used to develop an analytical model to identify, describe, and compare how the tutors and students exchanged information. The model was applied to the data to provide information on the following topics; the roles of the tutor and student, the substance of the exchanges, and the use of mediation strategies. Next, a code of conduct known as Grice's (1975) theory of conversational implicature was used to interpret the results of the analysis. The aim was to link conversational cooperation with students' higher order contributions to the discourse. First, the results indicated a model can be developed to describe, compare, and categorize instructional conversations. Second, tutors and students cooperate to maintain their roles during instruction and mediation strategies support those roles. Third, tutors and students intuitively follow Grice's (1975) conversational code of conduct to support their roles during their information exchanges. This cooperative effort is rooted in the conditions for conversational implicature. It was found when teachers and students explicitly negotiate and accept new intellectual roles before instruction (the conditions for implicature), higher order thinking can be encouraged by teachers and contributed by students to instructional conversations.

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