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Finding practical theology not always able to present frameworks for understanding concrete and lived experience with divine action, Andrew Root's Christopraxis seeks to reset the edifice of practical theology on a new foundation. While not minimizing its commitment to the lived and concrete, Root argues that practical theology has neglected deeper theological underpinnings. Root seeks to create a practical theology that is properly and fully theological, post-postmodern, post-Aristotelian, and that attends to doctrines such as divine action and justification.
Christian social ethics too often lands in despair. Edmund Arens exploits the normative aspects of Jurgen Habermas's philosophy to construct a fresh and positive Christian theology of action. Its centerpiece is the idea of communicative action, with its premise that speech is oriented toward eliciting shared conviction. After offering clear, concise formulations of Habermas's chief ideas, Arens sketches their application in biblical, systematic, and practical theology. Christopraxis finds its axial point in the gospel portraits of Jesus' own creative, communicative, and critical praxis. Christopraxis redeems some of the promise of critical social theory for theology and situates Christian social ethics in a continuum of humane action oriented toward doing the truth.
Ray S. Anderson lays out a new and renewing theological foundation for engaging in Christian ministry. Illuminated by discussion and case studies, he shows how a biblically informed approach addresses real issues in Christ's power.
Personal encounters with God are vital for the current generation of believers--the postmodern/millennial generation who affirm truth through experience. Instead of the traditional view of inner healing and deliverance (IHD) as a "hospital unit" of the church, this dissertation-turned-book will explain the biblical, theological, and current relevance of incorporating IHD into the discipleship structure of the local church. With field research based in Singapore and Taiwan, a grounded theory based on empirical research attests to a framework that enables believers to personally and powerfully encounter God, experience divine healing and wholeness, and become equipped for ongoing sanctification.
In Youth Ministry and Theology Shorthand, David Bailey explores the dialogue between practice and theological education through the lens of youth ministry. This qualitative study illuminates how youth ministers talk about their work amongst young people. Through the slowing down of the youth ministry process it is discovered that youth ministers speak in theological shorthand. Theological shorthand is a paradox: it is both meaningful—it fuels long-term sacrificial service amongst young people—and it is problematic, as it risks untethering youth ministry from the wider narrative of the Christian story. The book will appeal to youth ministers, clergy, academics, graduate and post-graduate students, but also informed volunteers involved in youth ministry. Through the discipline of practical theology, it correlates the voices of the youth ministers, a set of materials used to deepen faith, and contemporary expressions of sung worship. These are then brought into conversation and explored via different aspects of Trinitarian theology to deepen the theological grammar within contemporary youth ministry and to help develop theological literacy.
The questions our youth have are often the same ones that perplexed the great theologians. Andrew Root and Kenda Creasy Dean invite you to envision youth ministries full of practical theologians. Follow them into reflection on your own practice of theology, and learn how to share that theology through rich conversation and purposeful experience.
What is post-colonial theology? How does it relate to theology that emerged in historically colonial situations? These are two questions that get to the heart of Robert S. Heaney's work as he considers the extent to which theologians predating the emergence of post-colonial theology might be considered as precursors to this theological movement. Heaney argues that the work of innovative theologians John S. Mbiti and Jesse N.K. Mugambi, important in their own right, must now also be considered in relation to the continued emergence of post-colonial theology. When this is done, fresh perspectives on both the nature of post-colonial theology and contextual theology emerge. Through a sympathetic and critical reading of Mbiti and Mugambi, Heaney offers a series of constructive moves that counter the ongoing temptation toward acontextualism that continues to haunt theology both in the North and in the South.
This book aims at contributing to the scientific and academic discourse as regards to the ‘what’ and ‘why’ of youth ministry. Too often, youth ministry has been approached from a mainly practical point of view, almost asking how we keep young people off the streets. Its methodology has often not included the theological and theoretical presuppositions that lie behind this ministry. Previous scientific reflection has been determined by a one-dimensional and almost exclusive point of view. In comparison with existing literature, this book does not focus so much on the ‘how’ of youth ministry. It innovates a different approach. The book challenges the existing exclusive approach and develops an inclusive, congregational and missional understanding of and approach to youth ministry. From a particular perspective on the understanding the main objectives of Practical Theology, the author endorses the so-called movement of ‘what is supposed to be going on’. He adds the outcome of an empirical round table discussion with some 16 leaders in this field on the descriptive and interpretive movements within the subject field: what is going on and why is it going on? The book will form the standard for any new research with regard to youth ministry. The book’s contribution lies on the level of sound theological reasoning and argumentation (supported by many scholars) for an inclusive congregational understanding of ministry as an integral part of every congregation being missional in being and doing. Youth, children, adolescents and emerging adults, are just as integral a part of every congregation within which they live and serve.
What transpires when Classical Pentecostals pray for God to intervene within their suffering, but God does not? Traditionally, Classical Pentecostals center on encountering God as demonstrated through the relating of testimonies of their experiences with God. In seeking to contribute to a theology of suffering for Pentecostals, Pam Engelbert lifts up the stories of eight Classical Pentecostals to discover how they experienced God and others amidst their extended suffering even when God did not intervene as they had prayed. By valuing each story, this qualitative practical theology work embraces a Pentecostal hermeneutic of experience combined with Scripture, namely the Gospel of John. As a Pentecostal practical theological project it offers a praxis (theology of action) of suffering and healing during times when we experience the apparent absence of God. It invites the reader to enter into the space of the other’s suffering by way of empathy, and thereby participate in God’s act of ministry to humanity through God’s expression of empathy in the very person of Jesus.
"The best theory for fighting fires comes from actually engaging in the battle against the flames," Ray Anderson writes. "For the thousands of pastors and church leaders who are on the 'firelines' of God's mission in the world, we need a theology that sings, even as it stings, igniting the mind and stirring the heart."In these pages, then, Anderson passionately sets forth a vision of the church's work and mission based on its birthday: Pentecost. At Pentecost, Christians were given the Holy Spirit in order to understand the incarnation and come alive to God. So this key event directs and empowers the church in its service to the world.In the light of Pentecost we learn that we can come to know God only in praxis -- truth discovered through action. In the process of elucidating this praxis, Anderson seeks to construct a theology that not only truly respects and aids ministers on the firelines, but will also heal the breach between Pentecostal and mainline church theology.