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“Holy Fools”: The Journey of Calling for Christian Variety Performers "圣愚":基督教综艺节目表演者的召唤之旅
Pub Date : 2023-12-25 DOI: 10.1177/07398913231220407
Jesse Joyner
The purpose of this study was to explore the experience of a lived calling for Christian variety performers. A basic qualitative study method was employed to explore vocational meaning-making among thirty seasoned Christian variety performers (jugglers, magicians, ventriloquists, clowns, and other similar entertainers) who claim to live out a life calling through their vocations. Based on the findings from this study, the major themes were named as journey, joy, community, and oblation.
本研究的目的是探索基督教综艺表演者的生活呼召体验。本研究采用了基本的定性研究方法,探讨了三十位经验丰富的基督教综艺表演者(杂耍演员、魔术师、口技演员、小丑和其他类似艺人)的职业意义建构,他们声称通过自己的职业活出了生命的呼召。根据这项研究的结果,主要的主题被命名为旅程、喜悦、社区和奉献。
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引用次数: 0
The Need for Training Resources for Volunteer Youth Leaders on Teaching Preparation and Delivery 需要为青年志愿者领袖提供关于教学准备和实施的培训资源
Pub Date : 2023-12-20 DOI: 10.1177/07398913231220410
Laura Cabaniss
In recent decades, pragmatic youth ministry has produced resources on engaging programs, relational equity, practical organization, or family ministry. While all of these are helpful and necessary, they have left a gap in teaching formation resources for volunteer youth leaders. This article surveys the trends in recent literature, reviews current resources, and seeks to show the importance of teaching resources for youth volunteers that address both preparation for teaching and flexibility and adaptability when teaching.
近几十年来,务实的青年事工已经产生了关于参与性计划、关系公平、实用组织或家庭事工的资源。虽然所有这些都很有帮助,也很有必要,但它们在为志愿青年领袖提供教学培养资源方面却留下了空白。本文研究了近期文献的趋势,回顾了当前的资源,并试图说明为青年志愿者提供教学资源的重要性,这些资源既涉及教学准备,也涉及教学时的灵活性和适应性。
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引用次数: 0
Culture: A Critical Pillar in the Pedagogy of Jesus 文化:耶稣教育学的重要支柱
Pub Date : 2023-09-03 DOI: 10.1177/07398913231198256
Terrelle B. Sales
By critically analyzing a passage from the Gospel of Luke (10:25-37), this article seeks to illustrate Jesus’ intentional and purposeful use of culture within His pedagogical decisions to critically engage and challenge His audience. The evaluation of Jesus as teacher is critical to position the pedagogy of Jesus as a viable instructional framework for Christian educators to consider who are committed to biblical justice and improving academic achievement for culturally diverse learners.
通过批判性地分析路加福音(10:25-37)中的一段话,本文试图说明耶稣在他的教学决策中有意和有目的地使用文化,以批判性地吸引和挑战他的听众。耶稣作为教师的评价对于将耶稣的教育学定位为一个可行的教学框架至关重要,基督教教育者可以考虑谁致力于圣经的正义,并为不同文化的学习者提高学术成就。
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引用次数: 0
Book review: Interpreting Your World: Five Lenses for Engaging Culture and Theology by Justin A Bailey 书评:《解读你的世界:参与文化和神学的五个镜头》,作者:贾斯汀·A·贝利
Pub Date : 2022-12-01 DOI: 10.1177/07398913231158173h
A. Sosler
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引用次数: 0
Developing Capacities for Empathy for Ministry With Young Adults 发展与年轻人事工的同理心能力
Pub Date : 2022-12-01 DOI: 10.1177/07398913231152267
E. Peck, Titus Bryant
This paper explores how empathy is necessary for ministry with young adults. Through qualitative research based on a two-years long process of teaching design thinking for the purposes of innovative ministry with youth adults, we find that empathy is a capacity that can be developed through conversations with young adults. We also show that developing empathy also includes self-reflection and a commitment to act on what one has learned through such conversations.
本文探讨了同理心在青年事工中的必要性。透过为期两年的以创新事工为目的的设计思维教学过程的定性研究,我们发现同理心是一种可以通过与年轻人交谈而发展的能力。我们还表明,培养同理心还包括自我反思和对通过这种对话所学到的东西采取行动的承诺。
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引用次数: 0
Frailty and Redemptive Flourishing: Learning Through Lived Experience 脆弱和救赎的繁荣:通过生活经验学习
Pub Date : 2022-12-01 DOI: 10.1177/07398913231161374
John David Trentham
This article presents an extended meditation exercise on Christian learning through the lived experience of frailty. It was composed at various points of calendar distance from the author's experience of sudden cardiac arrest. The structure of the meditation conforms to a catechetical–doctrinal framework, appealing to didache, didaskalia, and didasko. An original poem by Dan Haase is referenced and included in the appendix.
这篇文章提出了一个扩展的冥想练习,通过脆弱的生活经验来学习基督教。它是在作者心脏骤停经历的日历距离的不同点上编写的。冥想的结构符合教理教义的框架,吸引了didache, didaskalia和didasko。丹·哈斯的一首原创诗被引用并包含在附录中。
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引用次数: 0
Book review: The Psychology of the Fruit of the Spirit: The Biblical Portrayal of the Christlike Character and its Development by Zoltán Dörnyei 书评:《圣灵果实的心理学:圣经对基督性格的描绘及其发展》Zoltán Dörnyei
Pub Date : 2022-12-01 DOI: 10.1177/07398913231158173c
Tyler R. Groves
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引用次数: 0
Book review: Thrivers: The Surprising Reasons Why Some Kids Struggle and Others Shine by Michelle Borba 书评:《茁壮成长:有些孩子挣扎而有些孩子闪耀的惊人原因》,作者:米歇尔·博尔巴
Pub Date : 2022-12-01 DOI: 10.1177/07398913231158173a
Cynthia L. H. Stephens
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引用次数: 1
Book review: Integration: A Conversation Between Theological Education and the Letters to Timothy and Titus by David C. Wright 书评:《整合:神学教育与提摩太书和提多书的对话》,作者:大卫·c·赖特
Pub Date : 2022-12-01 DOI: 10.1177/07398913231158173i
Ok-Joo Jeon
the dominant voices in our Christian cultural engagement. But the term “engaging culture” (a term used in the book’s subtitle) is a bit fabricated. It assumes a culture that exists “out there,” and we engage it. The problem is that culture has engaged us before we evaluate it. And so, Bailey wisely guides the reader into discernment rather than the mere evaluation of ideas (i.e., this is good vs. this is bad). Beckoning proverbs, Bailey writes “rightly discerning between the voices (of wisdom and folly) requires us to become a particular kind of person” (p. 7). As such, evaluating the cultural landscape is less a matter of content and more a matter of who’s discernment are we using. Like Paul at the Aerogapus in Acts 17, the gospel comes not as a rejection of culture (“your poems are bad”) or a replacement of culture (“here’s some better poems”) but the fulfillment of culture (“your poems point to something true and good fulfilled in Jesus”). Rather than the stale categories we often inherit in contemporary Christianity, Bailey provides the reader with several lenses on how Christians can more faithfully discern culture. These same categories can apply to Christian ministry and faith integration, as well. Rather than having to reject movies or songs, these five lenses can help us learn something from cultural artifacts. Or rather than having to replace “secular” learning theories from those who aren’t of the Christian faith sources, we can point to the good, true, and beautiful and lead others to see the fullness of Christian theology. I appreciate the range of sources and topics from which Bailey draws. He is theologically and philosophically indiscriminate (a virtue in my eyes). He celebrates truth wherever it is found, which seems to be modeling the posture toward a culture that he recommends throughout the book. Because of his wide range, his approach is dynamic. Bailey attempts to bridge the world of culture and theology in dynamic ways. Striking a balance of what I’ll call “accessibly deep”—he uses complex ideas but explains the in understandable ways—Justin Bailey has written a perceptive work on how exactly we are meant to interpret our world. *A version of this review was originally published in a newsletter from FareForward. http://farefwd.com/index.php/2022/11/30/interpreting-your-world
在我们的基督教文化参与中占主导地位的声音。但是,“引人入胜的文化”这个词(书的副标题中使用了这个词)有点虚构。它假设一种文化存在于“外面”,我们参与其中。问题是,文化在我们评估它之前就已经吸引了我们。因此,贝利明智地引导读者进行辨别,而不仅仅是对观点的评价(例如,这是好的,这是坏的)。贝利引用了一些谚语,他写道:“正确地分辨(智慧和愚蠢的)声音需要我们成为一种特殊的人”(第7页)。因此,评估文化景观不是内容的问题,而是我们使用谁的洞察力的问题。就像使徒行传17章中保罗在气加加普的演讲一样,福音不是作为对文化的拒绝(“你的诗是坏的”)或文化的替代(“这里有一些更好的诗”),而是文化的实现(“你的诗指向在耶稣身上实现的真实和美好的东西”)。与我们在当代基督教中经常继承的陈腐分类不同,贝利为读者提供了几个关于基督徒如何更忠实地辨别文化的镜头。同样的分类也适用于基督教的事工和信仰整合。与其拒绝电影或歌曲,这五个镜头可以帮助我们从文化文物中学习一些东西。或者,我们可以指出善、真、美,并带领别人看到基督教神学的全貌,而不是从那些非基督教信仰来源的人那里取代“世俗”的学习理论。我很欣赏贝利的资料来源和主题范围。他在神学和哲学上不分青红皂白(在我看来是一种美德)。无论真理在哪里被发现,他都会赞美它,这似乎是他在整本书中所推荐的一种文化的模式。因为他的范围很广,他的方法是动态的。贝利试图以动态的方式架起文化和神学世界的桥梁。justin Bailey在我称之为“可理解的深度”(使用复杂的想法,但以可理解的方式解释)之间取得了平衡,他写了一本关于我们应该如何准确地解释我们的世界的敏锐作品。*本评论的一个版本最初发表在FareForward的通讯中。http://farefwd.com/index.php/2022/11/30/interpreting-your-world
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引用次数: 0
Impact of Tweens’ (Ages 8–12) Leadership Experience Over Other Children as Children Shepherds in House Church Ministries on Their Self-Concept Development as They Build Up the Body of Christ 青少年(8-12岁)在家庭教会事工中作为牧童的领导经历对他们建立基督身体过程中自我概念发展的影响
Pub Date : 2022-12-01 DOI: 10.1177/07398913231152503
Chris Min
This qualitative study is designed to explore how tween (ages 8–12) children shepherds in house church ministry develop their positive self-concept, through their helping leadership experience over other children. The purpose of the current study is articulated in the following three research questions: (a)What is the influence on self-concept development? (b) What environment/relational factors impact self-concept? (c) What is the influence of systematic support on tweens’ leadership experience? A total of 30 children shepherds participated in in-depth interviews (n = 30); 27 children shepherds’ parents participated in the short surveys (n = 27): seven ministers/volunteers participated in unstructured interviews (n = 7) from five different local churches with the house church ministry in Texas and California. There are seven emerging themes implicating that children shepherds in the tween period could develop their positive self-concept along with the development of sociability, pro-sociality, and proactivity. Children shepherds’ holistic self-concept development is brought up by the social-emotional and programmatically practical support from church ministry. At the same time, this development can potentially influence their successful social adjustment in the faith community so that they can contribute to building up the body of Christ as members of the church in return. Furthermore, these findings extend their implications to examine the possibility of building up a novel model for the new era of children's ministry—Ministry by Children as children lead the ministry with their active participation and holistic dedication to their faith community.
本研究旨在探讨8-12岁家庭教会牧童如何透过对其他孩童的帮助领导经验,发展积极的自我概念。本研究的目的是阐明以下三个研究问题:(a)对自我概念发展的影响是什么?(b)什么环境/关系因素影响自我概念?(c)系统支持对青少年领导经验的影响是什么?共有30名牧童参与深度访谈(n = 30);27位牧童的父母参与了简短调查(n = 27); 7位牧师/志愿者参与了非结构化访谈(n = 7),他们来自德克萨斯州和加利福尼亚州五个不同的地方教会,拥有家庭教会的事工。有七个新主题暗示青少年期牧童在社交性、亲社会性和主动性的发展中可以发展积极的自我概念。牧童整体自我概念的发展是由教会事工的社会情感支持和程序性实践支持推动的。与此同时,这种发展可能会影响他们在信仰社区中成功的社会适应,这样他们就可以作为教会成员为建立基督的身体做出贡献。此外,本研究的结果也延伸到探讨儿童事工新时代的新模式——儿童事工的可能性,因为儿童积极参与并全面奉献于他们的信仰团体,从而领导了儿童事工。
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Christian Education Journal: Research on Educational Ministry
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