Search

The article focuses on a constructive approach to student behavior, emphasizing belonging, expression, ethics, and care. Topics discussed include the impact of a hip-hop program on science education, the importance of collaboration between teachers and school counselors, and the "Rights of the Body" framework, outlining seven conditions to create a culture of care.

This narrative inquiry explores the experiences of youth in a school within a juvenile detention facility, who participated in a hip hop and podcasting small-group counseling intervention. Specifically, youth wrote and recorded a podcast consisting of a hip hop song, interviews with their peers, and staff reflections on the youth’s experience. Salient results from this study offered that the hip hop podcasting group supported youth in emotionally processing their experience of being incarcerated.

In matters of eucharistic theology, John Wyclif (d. 1384) is best known for his rejection of the scholastic doctrine of transubstantiation. There were many reasons why Wyclif came to regard this doctrine as fundamentally untenable, such as the impossibility of substantial annihilation and the illogicality of accidents existing apart from subjects, but chief among them was his deep dissatisfaction with the prevailing interpretation of Christ's words, “Hoc est corpus meum,” the words of institution required to confect the sacrament in the Mass. Wyclif insisted that getting this proposition right was essential for a correct understanding of Christ's presence in the Eucharist. This article presents Wyclif's position on this matter within the context of later medieval scholastic discussions in an effort to lend clarity to his larger understanding of eucharistic presence. The article will then trace the reception of Wyclif's ideas to Bohemia at the turn of the fifteenth century, with special attention given to the Prague master Jakoubek of Stříbro. One finds that Wyclif, and then later Jakoubek, developed new and effective means of conceptualizing the conversion of the eucharistic elements, thereby expanding the ways in which one can affirm Christ's presence in the consecrated host and the salvific effects of that presence for faithful communicants.

In a systematic scoping review, we analyzed empirical and conceptual writings on youth participatory action research (YPAR) in schools. YPAR has emerged as an empowering and youth-centered approach to group work whereby school counselors and students collaborate on researching, creating, and sharing projects about social ills impacting their lives. Reviewing YPAR literature, this article identifies knowledge gaps regarding the use and benefits of YPAR in school counseling practice.

Scholars of the Middle Ages have demonstrated an increasing awareness of the profound importance of biblical exegesis in the formation of medieval theology, and indeed of medieval society as a whole. This article will examine one specific aspect of medieval biblical exegesis, namely the role of the literal sense in the determination of truth in the Late Middle Ages. In fact, the very concept of the literal sense was expanding in its range and complexity at this time, especially as theologians developed theories of authorship which could equate the literal sense of the text with the intended meaning of the author. In the case of Holy Scripture discerning the literal sense meant contending with both a divine and a human author. It was the Divine Author, however, who ultimately ratified the genuine meaning of the biblical text. And inasmuch as Holy Scripture formed the basis for Church doctrine in the Middle Ages, determining the divinely intended meaning of Scripture was tantamount to arriving at the truth of the Catholic faith itself. This study focuses upon five late medieval theologians: Richard FitzRalph, John Wyclif, Henry Totting de Oyta, Jean Gerson, and Paul of Burgos. Here we will examine the sophisticated methodologies they developed in their effort to bring the literal sense of the biblical text to bear in the determination of true doctrine.

John Wyclif envisioned an ideal Church that could be created in his own day, based on the model of the earliest apostolic community depicted in the New Testament. The Church of the late fourteenth century would come to resemble the ecclesia primitiva, a poor communion of fellow workers marked by charity and humility. Within this holy fellowship there would be a place for the papacy, but it would no longer resemble the monarchy it had ascended to in the later Middle Ages. Instead, the pope would relate to his fellow bishops as St Peter had to the other apostles. His fellow Christians would recognize this man as their true pope, for he would be the person most closely resembling the apostolic martyrs and thus prove a genuine disciple of Christ. Wyclif actually bears comparison to two other fourteenth-century critics: Marsilius of Padua and William of Ockham. Like Ockham, Wyclif believed that the papacy was established by Christ, although not as it exists in its present form. Yet, unlike Ockham, but similar to Marsilius, he did not concede to the papacy the plenitude of power. In order to gain a more complete understanding of Wyclif’s views one must study his place within the exegetical tradition of such important biblical passages as Matthew 16.18-19 and Galatians 2.11-14.

[John Wyclif (d. 1384) was well acquainted with the medieval traditions of just war and crusading articulated by theologians and canon lawyers. Yet he had become disillusioned with a Christian society that exploited these traditions to pursue destructive policies of repression and conquest, thereby forsaking the eternal Law of Christ. For Wyclif, the Law of Christ calls upon Christians to conform themselves to the poor and humble Christ of the Gospels. While Wyclif never rejected the possibility of a just war in principle, he believed that it was all but impossible in practice. Even where a nation might have a just claim, the better path is always the way of Christ, suffering evil patiently rather than inflicting sufferings upon one's neighbor.]

In this special issue, the editors and each team of contributing authors offer examples of how a combined identity as educator–counselor can affect the various roles and responsibilities associated with school counseling. The suggestion that school counselor identity is always both educator and counselor is neither trivial nor a semantic distinction. Reshaping the narrative to suggest that school counselors are situated as educators who are oriented by counseling has the potential to mitigate much of the role ambiguity that has persisted in the profession for decades and, more important, has the potential to sharpen practice and contribute to greater student and schoolwide outcomes.

This study involved a secondary analysis of data collected across the 2016–2017 academic year to determine the impact on students’ social and emotional well-being of a new hip-hop lyricism course implemented by a school counselor. The new course introduced hip-hop and spoken word therapy into a specially designed classroom curriculum to meet the emotional and stress-coping needs of youth, allowing for improvements in the development of coping skills, emotional self-awareness, and self-image.

This article explores a model for school counselors to capitalize on the therapeutic, empowerment-oriented nature of hip-hop practices to engage in youth participatory action research (YPAR). Drawing from research that supports the use of hip-hop therapy and YPAR in schools, we propose a culturally sensitive group counseling process wherein students use hip-hop lyric writing, recording, and performing to critically analyze, research, and report on issues of personal importance to them.