Moral Development
By Kathryn N. Donev
Moral development is defined as the development regarding rules and conventions about what people should do in their interactions with other people. Such development involves the development of thoughts, feelings and actions concerning standards or what is right and wrong, which includes an interpersonal and intrapersonal dimension. The intrapersonal dimension accounts for ones actions when they are not engaged social and the opposite is true for explaining the interpersonal dimension.
The social learning theory suggests that we learn via social experiences. Meaning our behaviors and actions result from what we model from others. Therefore, the social learning theory might explain moral development in children as a result of modeling observed moral behaviors and actions. When a child is provided with models that behave morally, that child is prone to adopt the observed actions.
Social learning theorists believe that moral behavior is influenced by a particular situation and that ones ability to resist temptation is closely correlated with self-control. Therefore, a child must be taught to control impulses, learn to be patient and to delay being gratified. This is best done through role modeling and providing appropriate examples. It is also suggested that when a child is rewarded for acting out a modeled behavior the likelihood of that behavior re-occurring increases. The opposite is also true; when the behavior is punished or not rewarded then the behavior will likely decrease. Therefore, it is crucial to not only provide a child with the appropriate models, but a child must be encourage for acting out moral behaviors in order to understand that such behavior is a good thing. However, when there is no reward present is when this intrapersonal dimension comes into play. This is when one does moral acts for the sake of doing what is right. It is important to instruct a child at an early age and instill within them this concept of right and wrong in order for one to act morally when it is thought that no one is watching. When no one is watching is when the true sense of morals arises.
Theology of the Persecuted Church
Theology of the Persecuted Church is a research sequel which introduces the ministry dynamics, spiritual practices and theological formation of the Bulgarian Church of God under the communist Regime.
Part 1: Lord’s Supper
The Church of God in Bulgaria was established in the 1920s with an identical name, but independently from the Church of God (Cleveland, TN). The first connection between the two denominations was established in 1985. During this 65-year period the Church of God in Bulgaria was persecuted by Orthodox and nationalistic organizations until it was outlawed by the Communism Regime in the 1940s. During the years of underground worship, the Church of God has preserved the Lord’s Supper in the grade of authenticity in which it was initially received from the first Pentecostal missionaries.
An essential part of the service is the preparation. Due to the lack of scheduled services in the underground church, the believers depend on the leadership of the Holy Spirit for the exact date of the communion service. This is done with regard to the need of protection from the secret police. Fasting is a required preparation for the service. Due to the lack of meeting place, the actual service takes place at a believer’s home. Sometimes these services have up to fifty people in a small apartment. Worship is quiet, because any loud noise may lead to the appearance of the police. The physical silence, however, does not limit the presence of the Holy Spirit, and even helps the believers to be more sensitive to the voice of God, which is indescribable when taking place as a group experience. The service starts with prayer, which lasts until God reveals the lady whom is to beak the unleavened bread for the communion. During the time of preparation, the minister delivers the communion message.
The altar call, given after the sermon, purposes to prepare the believers for communion. The communion is not given to a person who is not saved, baptized in water and the Holy Spirit. Therefore, after the sermon, a special prayer is offered for repentance and the baptism of the Holy Spirit. The author has personally witnessed up to thirty people saved and baptized in the Holy Spirit in a matter of minutes as a result of such a prayer.
The converts are then led to the river and baptized in water. This is done in even in the middle of winter, sometimes the temperature is so low that the minister and his assistants break the ice in order to baptize the converts.
The converts are welcomed back with a special song by the congregation. After extended time of self-examination and request of each believer to be forgiven by the present members of the congregation, the pastor presents the communion to the congregation. One of the unleavened cakes is used as a symbol of the oneness of Christ’s body. The cup of the communion is filled with wine. The roots of this tradition can be traced back to the teachings of the first western missionaries to Bulgaria at the end of the nineteenth century, as well as the influence of the Eastern Orthodox tradition. After communion, men and women are separated for a foot washing service. At the end of the service, all are gathered for an Agape feast, which serves as a conclusion of the communion service.
Prayer, Fasting and Spirituality
Nearly seven out of ten (69%) of the surveyed Bulgarians strongly affirm the expectation that the Bulgarian Church is a prayer center. In contrast, only 17% believe that prayer should be the primary function of the church.
Prayer
One out of two unchurched Bulgarians do not see a connection between prayer and spirituality.
One out of two church members affirm prayer and home groups as priority ministries for the church.
Every second church member prays twice or more daily
One out of four (25.53%) church members do not pray in the morning, noon nor evening, but do pray every day at another appointed time
Every fourth (25.5 %) church member has no set time for prayer.
Fasting
40% do not fast
24% fast sometimes
18% fast once or twice weekly
18% fast more than two days per week
Spirituality is defined by church members as:
Walking in the Spirit (40%)
Closeness to God (31%)
Operating under the gifts of the Spirit (11%)
Love toward neighbor (10%)
Works of faith (5%)
Care for widows and orphans (2%)
Humbleness (1%)
None of the surveyed, defines spirituality as resulting from prayer and fasting or standing under persecutions
Religious Awareness 101
For several years now, our team in Bulgaria has led an extensive Sunday School program using the Sunday School program that Cup & Cross developed in 2001 for the purposes of the Bulgarian Church of God. Although the program’s primary emphasis has been among adults in the area of Christian education and discipleship, its has proven very effective among children and teenagers.
Taking under consideration of the above, several of the churches we work with have opened a special Sunday School outreach for the children and young adults in the villages. Through this endeavor, the Sunday School program has flourished.
Three weeks ago a new implementation of the program was allowed by a local secular school in the village of Kamenetz. The faculty has extended an invitation to our team to hold a Religion Awareness class on Tuesdays. The class has been well attended since its start and will continue through the school year. This week, our team received a letter from the school principal expressing her appreciation of the efforts and the work.
Since Bulgaria is officially an Eastern Orthodox country, all offered religious classes in state schools have been Eastern Orthodox oriented. This is one of the first times that theology with a Protestant orientation is being taught in a Bulgarian state school. It is our prayer that as Bulgaria continues to develop its policy on religious tolerance, more classes like this are offered.
Accepting a Vision
Vision is a clear, challenging picture of the future of a ministry it can and must be. First, the vision must be a clear statement in order to be understood and acted upon. Secondly, vision is a challenging statement in order to bring a group of people to a next level. Then, the vision is a picture, a visual imagination rather than simply a sequence of words. Fourth, the vision must be related to the future and in this way to act as a prophetic guidance. Fifth, a vision can be. This means that a vision is able to exist and is able to empower others. Finally, a vision must be which means that a true vision brings urgency in itself.
Churches can exist in various status of vision among which are: multi-vision, wrong vision, no vision and single vision. A successful church operates under one, single, unified vision supernaturally given by God and based on the Great Commission which determines its pursuit of lost souls.
Your vision will inevitably determine the direction of your work. In order to serve as a ground work for what follows next in the church-planting process, the vision must provide purpose, mission and location. The purpose will determine what the future organization will do. The mission will establish the means of getting it done. The location will help establish a knowledge center where beilevers will assemble in order to obtain answers for certain needs. These can be determined by the purpose and mission of the church.
In all human efforts, a true church cannot be established without a vision from God. However, capturing vision is a very personal process which involves knowing yourself, knowing your ministry context and knowing God. A vision, then, can be obtained only through the Biblical means of prayer, fasting and solitude.
Since it is not a quick fix, a true vision emerges over a period of waiting on God. It has also been noted that the process of obtaining the vision is often longer than the realization of the vision itself. Such method clearly invests not only in the fulfillment of a project, but also in the personal growth of the individual and the community which undertakes it.
Get ready to share the vision you have accepted through:
1. Presenting the vision in a concise memorizeble form which clearly expresses its purpose and goals.
2. Make a continuous and constant presence of the vision in your methodology through preaching, teaching, discipleship, conference and other methods of communication.
3. Consider the vision as the basis of your ministry strategies.
4. Provide a more descriptive statement of the means through which the vision will be brought to realization.
The above process involves not only capturing, but also taking ownership of the vision. The great leader is a servant of the dream. The vision will never become a reality unless you can communicate it to others who can see your commitment to fulfill it. Thus, you personify the vision. Only then will the vision become a common vision and form the identity of your congregation.
(Excerpt from Analytical Overview and Church Planting Proposal for Bulgarian American Congregations Considering Cultural, Economical And Leadership Dimensions)
Internationalization vs. Naturalization
In the beginning of 21st century, when perspective and persona are changed by postmodern thinking, church planting is most important. Providing a strategy for church planting and growth is to serve as a roadmap to success for Bulgarian church leaders and people who have dedicated their lives to making a difference within the community of believers. It is our prayer that such strategy becomes part of the Great Commission given to the Christendom.
The process of transformation of Bulgarian communities in the United States toward a more contemporary and functional model of ministry will inevitably reflect on the process of internalization, which is taking place within the Church of God. The natural birth of the church, however, as described by the Bible does not include a process of internationalization in which one nation creates an environment for other nations in order for better representation. On the contrary, the Bible speaks of ecclesial equality represented by many ethnic groups naturalized in the body of the church. Naturalization in the church brings both equality and unity among its members. Internalization, respectively, resembles a process of mechanical assembling of a large mass of people under one name without giving them a unique nature that characterizes the community.
Further recognition of the ethnic groups of non-American-born believers represented within the Church of God in the United States will provide the ability to naturalize its infrastructure as a body, rather than artificial over force to internationalize a body of an already ethnically diverse community. In the beginning of the 21st century such strategy will give the Church of God the opportunity to successfully target cross-cultural communities across the United States and produce church growth in metropolis and large urban developments, where the strategies for growth based on its historical dominating rural culture have proven long-ineffective. Finally, such detailed focus on cross-cultural ministries will assure the productive attention not only to large ethnic groups, but also to small and growing cross-cultural communities, which will continually assure the cultural and ethnic diversity of the Church of God and will provide it with a realistic international appearance.
Excerpt from Analytical Overview and Church Planting Proposal for Bulgarian American Congregations Considering Cultural, Economical And Leadership
Dimensions
30 Ways to Kill Your Youth Ministry (for Senior Pastors)
1. Assume that the youth ministry is not your responsibility.
2. Assume you know all problems of your youth without taking the time of surveying them.
3. Never attempt to become a role model.
4. Preach messages irrelevant to youth.
5. Do not attend youth services and activities.
6. Give up on the youth in your congregation.
7. Never plan and work toward hiring a youth pastor.
8. Do not authorize your youth pastor with full responsibility for the youth ministry.
9. Appoint a person to communicate between you and your youth pastor.
10. Allow the influence of church members’ opinions and wishes over the vision for the youth ministry.
11. Allow people distanced from youth problems to take leading positions and/or decisions concerning the youth ministry.
12. Do not include the youth ministry in your annual church budget.
13. Deny the involvement of parents in youth work.
14. Do not allow youth representation in the decisions concerning the future of the youth ministry.
15. Blame or allow the youth to be blamed for problems beyond their control and comprehensions.
16. Never deal with change.
17. Use youth ministry techniques older then 2½ years.
18. Do not provide enough room for growth.
19. Underestimate the influence of drugs, alcohol, premarital sex and peer pressure.
20. Ignore the topic of sex.
21. Ignore technology as a ministry tool.
22. Restrict youth ministries to church activities alone ignoring fun and playing as a ministry tool.
23. Never allow youth to participate in spiritual and ministry activities like prayer, fasting and preaching.
24. Limit your youth ministry only to activities organized by your church/denomination.
25. Do not expect the youth ministry to grow beyond the limitations of your personal agenda or limitations.
26. Do not expect the youth ministry to grow beyond the limitations of your congregation.
27. Do not provide age transition mechanisms for youth to enter and exit the youth ministry.
28. Do not treat youth as if they were to remain in church for the rest of their earthly lives.
29. Do not treat youth ministry as the most important ministry of your church.
30. Refuse to be a pastor of youth.
Child Interaction Observation
by Kathryn N. Donev
I have always found it intriguing to stand back and observe human interactions. For me personally, the most fascinating type of human interaction is the manner in which a child interacts with his or her environment. I continue to be amazed at all that can be learned through simple observation. Dibs in Virginia Axline’s book, Dibs in Search of Self, said it best when he stated that by hanging “around out of the way on the edge of things close enough to watch … and hear … you can learn lots of interesting things that way”.
There are many adjectives which can be used to describe a child; some positive and others negative; some universal, yet many are unique to each child. Children are diverse yet at the same time are similar in many ways. In my observations I have found that children are impressionable, innocent, resilient, loveable, creative, curious, spontaneous, attention seeking and above all are gifts from God which are to be cherished.
According to Albert Bandura’s social learning model, we know that we learn through observation. I have found that this is especially important to have in mind when working with children and I am reminded on every occasion when I am around children. Children are impressionable and emulate what they observe. I have discovered that a child learns many different behaviors by observing others; they model actions, words, behaviors and mannerisms. I have seen this demonstrated in games such as “Follow The Leader” and “Simon Says” or when children play activities such as house or school. I have noticed that some children will imitate behaviors and directly experience the consequences yet others will wait and vicariously experience the consequences of a behavior. However, whether directly or indirectly, it is my opinion, modeling is a way a child attempts to explore.
I have found that children are very curious of their surroundings and are in a constant quest for knowledge. I have noticed that it appears that this quest is intrinsic due to the fact that a child will explore even when there is no reward given in return. However, I have also noticed that this seems to change with age. In attempts to explore, children might do so through modeling, observing, playing or by asking “why” and “what” questions. On a more personal note, it is my opinion that a child should be encouraged to ask questions and be curious. I am persuaded that if such curiosity is ignored or not viewed as important then a child will begin to lose his or her inner child or exploratory nature of intrinsic motivation and begin to avoid asking questions and lose interest in novelty and take life for granted.
I have observed that children have this innocence about them which makes them appear to be oblivious and without fear. When I use the expression that children are innocent, I mean that they have not yet been flooded with the concerns which adults have. Children are not yet skeptical of circumstances, perhaps due to the fact they have not been given any reason for distrust.
I have also observed many ways in which children are resilient. I have noticed that there appears to be a difference in the physical aspects of the resilience of boys and girls. This perhaps is because of what they had been modeled or taught. For instance, on one occasion, I observed a boy playing on the playground when he bumped heads with another boy. The boy stopped, clinched his fist, made a grunt, and went back to playing. On this same occasion, when I noticed a girl fall on the playground, she began to cry but quickly went back to playing. However, when it comes to emotional aspects of resilience when overcoming verbal abuses, such as name calling, I have noticed that the reaction appears to be consistent across gender. Overall, both boys and girls bounced back from both pain and words and appeared to quickly forget the wrong that had been done.
I have learned that every child is unique in his or her own special way. Therefore, what has influenced me the most is the realization that there is no formula for working with children. However, I do feel there are some absolutes when working with them. In my observations, I have noticed how children desperately long for attention, whether positive or negative. I feel that children need to be given attention and they must know that one truly cares. Children need to be loved and this can be accomplished by spending time with each child. They need to have someone who will take time to answer questions such as “Why is the sky is blue?” or “Why is the earth round?” Each child needs to be allowed the freedom to explore but also needs to be guided in the right direction and with the proper role model in which to emulate this can be accomplished.
As parents, teachers and childcare workers, we owe it to ourselves and each precious child, who is truly a gift from God, to be the best role model that we can possibly be. Each child must be encouraged to be the most that he or she can be and given direction by our examples and through our guidance. This is appropriately stated in Proverbs 22:6, which states, train up a child in the way he should go: and when he is old, he will not depart from it. From these observations I realize that as an adult I have a great responsibility not only when working with children but also anytime I come in contact with any child.
20 Ways to Kill Your Church (for Senior Pastors)
1. Abstain from providing a clear vision and strategy fulfilling the mission of the church.
2. Stop encouraging, modeling and promoting prayer, fasting and giving among your congregation.
3. Do not allow different church ministries to participate in the budget formation and benefit from it.
4. Ignore or get rid of your problems and conflict situations instead of solving them by taking a conscious stand on the issue.
5. Keep communication and relationships to the minimum.
6. Provide minimum attention to your family.
7. Quench the Spirit.
8. Assume that people are not intelligent enough to mind manipulation.
9. Do not invest time, efforts and resources in the future growth of the church.
10. Get your church into the maximum possible debt.
11. Pay no attention to the cultural diversity and socio-economical developments in your community.
12. Do not designate any authority to others.
13. Use people without liberating them for spiritual growth.
14. Quit being yourself.
15. Take advice from no one.
16. Be political through manipulation and deceit.
17. Burn out people without any plans for restoration.
18. Never get personal or show your humanity with your people.
19. Allow no room for supernatural intervention.
20. Assume zero responsibility for your actions and decisions.
Reflection: Dibs in Search of Self (Virginia M. Axline)
by Kathryn Donev
According to the New International Version of the Bible, Psalms 127:3 states, “Sons are a heritage from the Lord, children a reward from him.” A child is a precious gift directly from God and therefore should be greatly appreciated, cared for and helped in all ways possible. My philosophy on how to best help a child is as simple as remembering your “ABC’s”: “Admit”, “Believe” and “Care”.
1) Admit: a child is a real person with real problems and needs one on whom to depend.
In experiencing everyday life one needs to admit the reality that is at hand. By this I mean, be aware that we do not live in a make-believe fairytale that can be scripted to our liking. When considering the life of a child, facing reality is crucial. First, one must admit that a child does not have a choice of whether or not to enter the world or to whom or where to be born. Yet the fact remains that the birth of a child is a real occurrence. Be reminded that existence is not the fault of a child and blame of being born should not be placed upon a child. Beyond the fairytale, in the real world, a child will have real problems and these need real solutions. This brings me to my second point of admitting that a child can and will have problems. Never underestimate what a child is going through by considering it insignificant. To a child, even what may appear to be the smallest dilemma can be disturbing. Third, admit that, wanted or unwanted, pleasant or unpleasant, since a child is a real person with real problems he or she needs to have an individual upon whom to depend; a person to whom problems can be brought. A child needs this stability in order to have a feeling of security. Remember that you can be that special someone who can make a difference in the life of a child simply by being available; physically, as well as emotionally.
2) Believe: in a child and support him or her no matter how many imperfections are present.
When a person has someone to believe in him or her, this provides to that individual what I like to call a “reach the sky” potential. A feeling of self-worth is instilled within those who are believed in and supported. Therefore, it is important to believe in a child, whatever his or her potential may be. Believing must also involve acceptance. One must accept a child as a unique individual who is human. Being human involves imperfections and when evaluating a child we should not expect perfection. When dealing with a child, allow for failure with acceptance. This acceptance of imperfections needs to be followed by approval. Not approval of failing, but approval of the child. Accept the total child with flaws and all. Let the child know that even when failure comes about he or she is still supported and loved. Believe in a child even in the midst of failure. One must believe in a child’s capabilities and support his or her actions and decisions but this should be done with the child’s best interest at heart.
3) Care: for a child with genuine affection.
Finally, to best help a child, show genuine concern and affection. Show a child that you really care. As humans, we are emotional beings and each of us has a need for affection. According to Maslow, affection is the third level in his hierarchy of needs. The first level in Maslow’s hierarchy is physiological needs and the second is the need for safety. Although it is third on the list, I would argue that it is of no lesser value than the need for one’s physiological or safety needs to be met. The need for affection must be satisfied for an individual to feel content with him or herself and eventually in the words of Maslow to become “self-actualized”. It is in my opinion that the need for affection is one of humanities most important needs. It is very important in the early development of a child’s life that affection is given. Without this, development is hindered. If one does not receive affections from others as a child then that individual will not properly know how to give or receive affection. With affection, comes the sense of purpose. Without affection, the opposite is true, and this will result in the search for belongingness. The manner in which a child can be told that he or she is cared for can be done in many more ways than just words. Words must be followed by actions. Listening, being available, and paying attention to a child are all ways of saying “I care”.
So, in my opinion, ways to best help a child are among the simplest. I feel it is important to take preventative measure that aim to protect a child and allow that child to have the emotional strength to function. If we instill within a child positive investments, which are, found with in the “ABC’s” discussed above, as the child becomes an adult he or she can use these qualities to counterweigh the negative aspects that unfortunately exist.
Unfortunately, we cannot completely protect a child, and he or she will encounter hardships and emotional distress which can result in hurt and internal disruption. When this occurs, I feel that the manner in which to best produce positive change in a hurting or disturbed child would include the following three advices:
1) Allow a child to play.
2) Allow for a safe environment.
3) Allow a child to be him or herself.
Bill Geiss once said, “The sound of children at play is the closest thing to God’s own voice we shall ever hear.” A child’s natural expression and manner of communication is through play. A child uses play as a way to sort out problems. Due to the fact that play is what comes naturally to a child I feel that by simply allowing a child to play would be the most effective way to produce change in a hurting or disturbed child. Play is a method of escaping into a world that is created by the child to be exactly the type of environment which is needed at a particular point in that child’s development.
The world of play needs to be one where the child feels safe. When a child feels secure then he or she will feel free to explore in many areas and act out his or her feelings. As Dibs in Search of Self portrays, this is what the whole principle of play therapy is based. When a child feels safe to play, then this world of play is a place in which a child can be whomever he or she wants.
In order to be effective in producing change in a hurting or disturbed child, one must allow a child to be him or herself. This may sound simplistic, but allow a child to be a child. Do not place unrealistic or demanding expectations upon a child. Do not expect perfection. Most importantly do not live your life vicariously through a child. Let a child develop into whoever he or she wants to become. It is necessary for a child to have direction in his or her life, however do not do so to the extent that the child has no control over the outcome of the destination. So, by allowing a child to play in a safe environment where he or she feels comfortable to be one’s true self, in my opinion, would be the most effective way to produce change in a hurting or disturbed child.
Dibs in Search of Self is a highly inspirational and motivational reading. It provides the reader with a sense of hope that change can take place in a hurting child. What spoke the loudest was the power of play. For me personally, it was very emotional to read how a child could be so unloved and unwanted (p. 86) and have to exist in spite of the fact. Children are innocent realities and should not have to encounter such emotional hardship as Dibs did. I found Dibs’ emotional strength remarkable. Even the greatest emotional hardship, such as those that Dibs encountered, can be dealt with through play.
There were many factors that led to the change in Dibs. First and foremost was the emotional strength that Dibs possessed within. Also, among the top of the list were people such as Hedda who was “convinced he’s on the verge of coming through”(p. 19), Jake who gave Dibs a simple branch from a tree (p. 116) or Dibs’ Grandmother who was able to devote herself to spending time with him. Dibs had people who cared about him and took an interest in him even though his mother and father almost gave up hope completely and wanted to resort to placing a label on him. However, Dibs’ mother and father did not lose hope. Dibs had parents who were willing to change and admit their failures (p. 90). This was an essential element that was needed for the change in Dibs to occur. After Dibs’ mother allowed him to attend play therapy, he was introduced to a therapist that saw beyond the opinions of highly educated parents. The play therapy experience allowed Dibs to be introduced to a whole new type of environment in which he was able to take control and the environment was one in which he was not always expected to be perfect.
What allowed Dibs to change was this new world. This world was a safe world. One in which the doors were only locked if he locked them. It was a world where he was able to work through his problems with play. He could associate his feelings with colors (p. 128) and did not have to verbally work out his feelings. Dibs was able to change due to the change that came from within. This was accomplished through the unobtrusive, non probing, nondirective techniques of the author (p. 45).
Most significant to the process behind the change in Dibs, in my opinion, was that play therapy provided the means where Dibs could act through his real world in a safe environment where he was able to bury the old Dibs and allow the strong and brave Dibs to be resurrected (p. 200). Dibs learned to understand his feelings and the feelings of others. He was able to gain emotional independence, which was one of the main objectives of the author (p. 31). Most importantly Dibs gained confidence in himself. This confidence was what allowed the real self to emerge.
After reading the story of Dibs, I have gained a better appreciation for the use of nondirective therapy and the role of the therapist as a somewhat neutral party. The author was able to provide a place for exploration without instructions and without rules. This, I feel, allowed Dibs to be his true self and to work out his inner conflicts. By being a neutral party, the author allowed the opinion of Dibs to be most important. I feel that reading this book has allowed me to understand the importance of being unobtrusive and not being the therapist that has all the answers. I highly respect the author’s statement that therapy should not become the “predominant and controlling influence” in one’s life (p. 58). I feel that it is important as a child therapist that one learns how not to become over involved with the client so that the client does not begin to gain a dependency upon the therapist. This book has challenged me to be more nondirective and in using this approach I will be able to allow the child to find the solutions from within and not to become dependant upon others.
Epilogue:
The first years of development are crucial to the proper development of a child. I feel that parents need to be educated concerning this fact and especially concerning the importance of a child’s need for affection. I feel that it is also crucial that parents understand the necessity of play in a child’s life, not only solitary play, but also interactive play between parent and child. Educating parents will hopefully serve as a preventive measure for social and emotional problems, which might arise during the development of a child. This could be a guide or roadmap for helping a child reach his or her greatest potential.
