While this resource is a good one, I think that as a teaching document it comes across a little flat. I think it comes across as more of a joint position statement than as a document to interact with in a meaningful way. Specific information was placed well, and a couple looking to gather a few ideas about what will be allowed, permitted or discouraged will find a good resource. And I do have to say that there is great invitational language here as well. The teaching that it does well is to provide a teaching atmosphere with clear boundaries, filled with information, and receptive to questions. What it doesn’t have is what Maria Harris calls praxis, and fifth in Vella’s twelve principles of teaching, which is to invite the learner back in after practicing either in the classroom or in the real world. In essence I think that the piece would be far stronger if couples might have a feedback arena to register and dialogue continually within the boundaries of the exercise. As useful as it is, right now it is teaching as a lecture, and thus has the danger of losing it’s students.

As a teaching document, this Guide successfully addresses all six facets of understanding given in the <a href="http://faculty.fullerton.edu/npelaez/BIOL102/UBDrubric.htm">Wiggins-McTighe Rubric</a>.

1. The explanations given of the common positions of the ECLA and the Roman Catholic Church (more specifically the Minneapolis and St. Paul Synods and the Archdiocese of Minneapolis and St. Paul) as well as the differences between them are well presented and appropriate to the context of counseling lay persons.

2. The interpretations of those points, with one partial exception, are clear and understandable.

3. The application of the principles is left to the lay couple and their respective ministers, but there are effective guidelines given so that all concerned can have a common set of expectations.

4. The perspective of both the Guide and its contents is well-presented and sets a clear tone for the discussion.

5. The Guide shows full respect for each religious tradition, especially in the areas of substantial differences, though there are some shortcomings.

6. The Guide empowers the lay couples who are the primary audience and encourages them in self-examination as they begin and live out their lives together in the context of an ecumenical household.

As mentioned above, the document has some shortcomings. One of these is in the area of Scriptural interpretation. The Guide references Ephesians 5:21-33 in general, but omits any discussion of Ephesians 5:22-24. Further, the inclusion of Ephesians 5:21 with the other verses of this passage is a translator's judgment; not all English translations group verse 21 with the following verses; some (e.g. NIV) group it with the preceding. The grouping of that verse has a key effect on its interpretation and on the interpretation of the verses following. Likewise, the Guide makes reference to 1 Corinthians 11:11-12 as supporting Scripture, likewise omitting reference to 1 Corinthians 11:3 which supports Ephesians 5:22-24. However, the interpretations given likely reflect the official positions of the relevant religious bodies.

The second shortcoming lies in how the differences between the two religious traditions are handled. While they are clearly stated, as indicated above, there is little indication given as to how fundamental these differences are. While this Guide is primarily intended for lay persons, such that it would not be appropriate for it to contain a systematic exposition on the difference listed, the Guide errs on the side of presenting the differences as somewhat reconcilable, at least within the context of an ecumenical household.

As a teaching document, this Guide successfully addresses all six facets of understanding given in the <a href="http://faculty.fullerton.edu/npelaez/BIOL102/UBDrubric.htm">Wiggins-McTighe Rubric</a>.

1. The explanations given of the common positions of the ECLA and the Roman Catholic Church (more specifically the Minneapolis and St. Paul Synods and the Archdiocese of Minneapolis and St. Paul) as well as the differences between them are well presented and appropriate to the context of counseling lay persons.

2. The interpretations of those points, with one partial exception, are clear and understandable.

3. The application of the principles is left to the lay couple and their respective ministers, but there are effective guidelines given so that all concerned can have a common set of expectations.

4. The perspective of both the Guide and its contents is well-presented and sets a clear tone for the discussion.

5. The Guide shows full respect for each religious tradition, especially in the areas of substantial differences, though there are some shortcomings.

6. The Guide empowers the lay couples who are the primary audience and encourages them in self-examination as they begin and live out their lives together in the context of an ecumenical household.

As mentioned above, the document has some shortcomings. One of these is in the area of Scriptural interpretation. The Guide references Ephesians 5:21-33 in general, but omits any discussion of Ephesians 5:22-24. Further, the inclusion of Ephesians 5:21 with the other verses of this passage is a translator's judgment; not all English translations group verse 21 with the following verses; some (e.g. NIV) group it with the preceding. The grouping of that verse has a key effect on its interpretation and on the interpretation of the verses following. Likewise, the Guide makes reference to 1 Corinthians 11:11-12 as supporting Scripture, likewise omitting reference to 1 Corinthians 11:3 which supports Ephesians 5:22-24. However, the interpretations given likely reflect the official positions of the relevant religious bodies.

The second shortcoming lies in how the differences between the two religious traditions are handled. While they are clearly stated, as indicated above, there is little indication given as to how fundamental these differences are. While this Guide is primarily intended for lay persons, such that it would not be appropriate for it to contain a systematic exposition on the difference listed, the Guide errs on the side of presenting the differences as somewhat reconcilable, at least within the context of an ecumenical household.