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Paul Spencer presents the definitive study of the ways of life of the cattle-herding peoples of East Africa, drawing on many years of research. This region has offered a prime example of a traditional culture resisting the inevitability of change; it provides the best-known and most extensive instance both of cattle-pastoralist society and of social organization based primarily on age. Pastoral peoples were once dominant in the East African interior, but development of the market economy has progressively polarized the region and forced them into the most marginal, drought-ridden areas; in this ecological trap they have become a peripheral underclass. The Pastoral Continuum examines the richness and resilience of their cultures and illuminates the role of indigenous practices and institutions in adaptation and survival. The pastoralists' systems of age organization in particular are notable for their resilience: it is demonstrated that these are bound up with problems of growth and succession in family enterprises, and that marriage is a critical link in the web of alliance that governs the problematic relations between old and young. Spencer's exploration of the development of the pastoralist phenomenon yields a unique view of its place in the modern world and its prospects for the future. This landmark work by a leading authority will be of lasting value to any reader interested in traditional social systems of this kind.
The Worship Continuum is a reminder that a central part of what goes on in heaven now and in the future is worship around the throne of God. Our worship in the temporal realm is linked to the worship that is taking place in the spiritual realm right now. One day all believers will experience the authentic worship of heaven either in death or at Jesus's return. When we recognize that our worship here on earth is joined together with the worship of heaven, our approach to worship will change. It will become more focused on entering into the holy of holies where we can experience the presence of God in a very tangible way. It's possible to know the presence of God in worship! The tabernacle progression that is spoken of in The Worship Continuum is a type of model for our worship experiences. The desired destination of our worship, whether alone or in a group, should be the presence of God. We should seek the anointing of the Spirit as we lead worship or participate in worship. As we lead we take on a sacred role. A role that is ancient yet at the same time contemporary. It's a role worthy of the anointing. However, do we sometimes enter into worship flippantly and casually with no thought of truly seeking God's presence? Do we reduce the significance of worship by relegating it to a list of songs to be played? The Worship Continuum seeks to inspire those who lead worship or participate in worship to see their role as sacred. It seeks to inspire us to live a lifestyle of praise and worship that extends beyond the weekly worship service. It seeks to help us make the connection between our worship here on earth and the worship that is taking place in the tabernacle of heaven that we see mentioned in Scripture. It seeks to lessen the gap between our worship and heavenly worship with the hope that they will intersect and we will experience the supernatural.
The Caring Ministry program was developed by the Pastoral Care Team at St. John as Episcopal Cathedral in Denver, Colorado, to train lay people in basic pastoral skills. Its premise is that there is no better way to cultivate a receptive posture toward others than by practicing listening to God. The Caring Ministry Approach thus combines basic pastoral skills and guidelines along with an emphasis on being grounded in prayer. It invites both clergy and lay ministers to deepen the well of relationship with God as a means to developing a caring, listening heart. The text weds expertise with reflection and draws up the rich stories and lessons from scripture that add the spark of wisdom and grace to psychological programs. It is particularly suited for use in church-based pastoral care programs.
Aims to demonstrate how people can use theology to deal with real life problems, using the author's own experiences whilst working with adults and examining their experiences using the gospel. The author has also written "Power to the Powerless.">
The mystery of the missing men can be answered in one sentence: The church has forgotten how to speak to men. While the church's language has excluded women in its use of nouns and pronouns, it has excluded men in everything else. Its content, character, and construction say, "You don't belong here." Church Talk Makes Men Walk: - Corrects the myth that men are innately non-religious or non-spiritual; - Demonstrates how the culture increasingly reflected in church talk has filtered action-oriented people out of the church in favor of relationally orientated ones; - Demonstrates that the same factors that have driven most men from the church have also driven like-minded women away; - Provides research-based and theologically informed solutions to the problem of the missing action-oriented men and women. Chapters presenting well-documented social science research alternate with chapters presenting practical steps that answer the question, "So what should the church do?" Written in a conversational, humorous, and sometimes confessional style, Church Talk bridges the gap between the academy and the local church. It shows how language that is inclusive of both women and men, relational and action-oriented, can create a church that is once again gender-balanced and missional.
A critical study of the intersection of folk and avant-garde poetics in transatlantic small press poetry networks from the 1950s up to the present.
An expert in the field of pastoral care, John Patton demonstrates that pastoral care is a ministry of the church. He focuses on the community of faith as an authorizer and source of care and upon the relationship between the pastor and a caring community. Patton identifies and compares three paradigms of pastoral care: the classical, the clinical pastoral, and the communal contextual. This third paradigm emphasizes the caring community and the various contexts for care rather than focusing on pastoral care as the work of the ordained pastor.
In conventional views, pastoralism was classified as a stage of civilization that needed to be abolished and transcended in order to reach a higher level of development. In this context, global approaches to modernize a rural society have been ubiquitous phenomena independent of ideological contexts. The 20th century experienced a variety of concepts to settle mobile groups and to transfer their lifestyles to modern perceptions. Permanent settlements are the vivid expression of an ideology-driven approach. Modernization theory captured all walks of life and tried to optimize breeding techniques, pasture utilization, transport and processing concepts. New insights into other aspects of pastoralism such as its role as an adaptive strategy to use marginal resources in remote locations with difficult access could only be understood as a critique of capitalist and communist concepts of modernization. In recent years a renaissance of modernization theory-led development activities can be observed. Higher inputs from external funding, fencing of pastures and settlement of pastoralists in new townships are the vivid expression of 'modern' pastoralism in urban contexts. The new modernization programme incorporates resettlement and transformation of lifestyles as to be justified by environmental pressure in order to reduce degradation in the age of climate change.
This 2001 volume is an interdisciplinary text on hunter-gatherer populations world-wide.
How did Christians in early modern Western Europe express their sense of community? This book explores the various ways in which religious identities were defined, developed and defended - within both Protestant and Roman Catholic contexts, in England and on the Continent - over a period vital for the history of Christianity. As such it will be of interest not only to historians of religion but also to students of social and cultural history in general.