Pub Date : 1997-06-01DOI: 10.1179/JPT.1997.7.1.010
Christoph Schneider-Harpprech
AbstractThe truth of the doctrine of cultural (or historical—it is the same thing) relativism is that we can never apprehend another people’s or another period’s imagination neatly, as though it were our own. The falsity of it is that we can never apprehend it at all. We can apprehend it well enough, at least as well as we apprehend anything else not properly ours; but we do so not by looking behind the interfering glosses that connect us to it but through them. Life is translation, and we are all lost in it2Clifford Geertz
{"title":"FAMILY COUNSELING IN THE CONTEXT OF POVERTY: EXPERIENCES FROM BRAZIL","authors":"Christoph Schneider-Harpprech","doi":"10.1179/JPT.1997.7.1.010","DOIUrl":"https://doi.org/10.1179/JPT.1997.7.1.010","url":null,"abstract":"AbstractThe truth of the doctrine of cultural (or historical—it is the same thing) relativism is that we can never apprehend another people’s or another period’s imagination neatly, as though it were our own. The falsity of it is that we can never apprehend it at all. We can apprehend it well enough, at least as well as we apprehend anything else not properly ours; but we do so not by looking behind the interfering glosses that connect us to it but through them. Life is translation, and we are all lost in it2Clifford Geertz","PeriodicalId":374661,"journal":{"name":"The Journal of Pastoral Theology","volume":"272 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1997-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114565915","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1997-06-01DOI: 10.1179/JPT.1997.7.1.005
Elisa Marcellino
This study was designed to investigate how the self-hatred that is internalized by gay and lesbian individuals because of negative social attitudes toward homosexuality relates to their self-concept and images of God. This research integrates and extends such literature by exploring how internalized selfhatred, as it is experienced by gay and lesbian people, relates to self-concept and images of God. Of the 172 men and women, ages 19 to 61, who volunteered to participate in this study, 119 belonged to one of six Jewish and Christian, gay and lesbian affirming faith communities and 53 claimed no faith affiliation. Participants completed the Multi-Axial Gay/Lesbian Inventory, the Tennessee Self-Concept Scale, Gorsuch's Adjective Ratings of God Scale and a demographic questionnaire. Results indicate that as internalized homonegativity increased, self-concept decreased. Findings also indicate that internalized homonegativity interacts with images of God in complex ways. Comparisons between participants belonging to a faith community and those with no faith affiliation demonstrate that those who belong to such a community report lower levels of internalized homonegativity They also have less positive images of God. No differences were found between groups on self-concept and negative images of God.
{"title":"GRACED UNDER FIRE: INTERNALIZED HOMONEGATIVITY, SELF-CONCEPT AND IMAGES OF GOD IN GAY AND LESBIAN INDIVIDUALS","authors":"Elisa Marcellino","doi":"10.1179/JPT.1997.7.1.005","DOIUrl":"https://doi.org/10.1179/JPT.1997.7.1.005","url":null,"abstract":"This study was designed to investigate how the self-hatred that is internalized by gay and lesbian individuals because of negative social attitudes toward homosexuality relates to their self-concept and images of God. This research integrates and extends such literature by exploring how internalized selfhatred, as it is experienced by gay and lesbian people, relates to self-concept and images of God. Of the 172 men and women, ages 19 to 61, who volunteered to participate in this study, 119 belonged to one of six Jewish and Christian, gay and lesbian affirming faith communities and 53 claimed no faith affiliation. Participants completed the Multi-Axial Gay/Lesbian Inventory, the Tennessee Self-Concept Scale, Gorsuch's Adjective Ratings of God Scale and a demographic questionnaire. Results indicate that as internalized homonegativity increased, self-concept decreased. Findings also indicate that internalized homonegativity interacts with images of God in complex ways. Comparisons between participants belonging to a faith community and those with no faith affiliation demonstrate that those who belong to such a community report lower levels of internalized homonegativity They also have less positive images of God. No differences were found between groups on self-concept and negative images of God.","PeriodicalId":374661,"journal":{"name":"The Journal of Pastoral Theology","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1997-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126404791","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1997-06-01DOI: 10.1179/JPT.1997.7.1.004
Carolyn J. Bohler
This could be an historical moment in the life of dominant cultural godrepresentations. At the turn of the millennium, with awesome technological "capabilities" and the precarious state of the earth, we are called to take more responsibility in relation to God, to acknowledge our interdependent power with God. This will not occur unless the gods with which we enter places of worship and the gods to whom we pray more clearly evoke in humans a sense of interdependent power and responsibility. Our inner experiences of God will only be transformed if dominant cultural metaphors for God elicit such a cooperative response. In the 1960s Bishop Robinson heralded popular cultural focus upon the location of God, through his confessional musing in Honest to God} God is not up there, out there, but down here. Ana-Maria Rizzuto made a mark on the field of psychology of religion with her recognition of the import of the internal living gods. God representations are gleaned early in life, modified as we grow, and function powerfully to evoke affect and behavior. Harold Kushner managed to get a vast number of people to entertain the idea of an all-powerful God which in effect is not all-powerful because of limits God puts on God's self in order to provide freedom for humans. God is still all good, but there is room for evil, due to God's "granting" humans genuine freedom. God does comfort. Kushner got attention because he touched a vulnerable nerve in good people—why do bad things happen to them? Decades have passed since these cultural jolts to individual living gods. Teens who were born after these publications recently made a hit of a song which dramatizes God where Bishop Robinson didn't want—"From a Distance." In the meantime, we have exerted massive cultural energy reflecting upon metaphors for God as those convey a particular gender or ethnic image of the human. In whose image is God said to be made? For the last two decades theologians—systematic and pastoral—as well as biblical scholars, historians, and anthropologists have pursued the justice of inclusion as well as the effect upon personal self-esteem due to dominant cultural metaphors for God. Public notice began in earnest with Mary Daly's Beyond God the Father. The discussion has been sustained by numerous writers, including Major Jones's The Color of God and such recent works as Carroll Saussy's God Images and
{"title":"GOD IS LIKE A JAZZ BAND LEADER LOCATION OF DIVINE AND HUMAN POWER AND RESPONSIBILITY—A CALL TO PASTORAL THEOLOGIANS","authors":"Carolyn J. Bohler","doi":"10.1179/JPT.1997.7.1.004","DOIUrl":"https://doi.org/10.1179/JPT.1997.7.1.004","url":null,"abstract":"This could be an historical moment in the life of dominant cultural godrepresentations. At the turn of the millennium, with awesome technological \"capabilities\" and the precarious state of the earth, we are called to take more responsibility in relation to God, to acknowledge our interdependent power with God. This will not occur unless the gods with which we enter places of worship and the gods to whom we pray more clearly evoke in humans a sense of interdependent power and responsibility. Our inner experiences of God will only be transformed if dominant cultural metaphors for God elicit such a cooperative response. In the 1960s Bishop Robinson heralded popular cultural focus upon the location of God, through his confessional musing in Honest to God} God is not up there, out there, but down here. Ana-Maria Rizzuto made a mark on the field of psychology of religion with her recognition of the import of the internal living gods. God representations are gleaned early in life, modified as we grow, and function powerfully to evoke affect and behavior. Harold Kushner managed to get a vast number of people to entertain the idea of an all-powerful God which in effect is not all-powerful because of limits God puts on God's self in order to provide freedom for humans. God is still all good, but there is room for evil, due to God's \"granting\" humans genuine freedom. God does comfort. Kushner got attention because he touched a vulnerable nerve in good people—why do bad things happen to them? Decades have passed since these cultural jolts to individual living gods. Teens who were born after these publications recently made a hit of a song which dramatizes God where Bishop Robinson didn't want—\"From a Distance.\" In the meantime, we have exerted massive cultural energy reflecting upon metaphors for God as those convey a particular gender or ethnic image of the human. In whose image is God said to be made? For the last two decades theologians—systematic and pastoral—as well as biblical scholars, historians, and anthropologists have pursued the justice of inclusion as well as the effect upon personal self-esteem due to dominant cultural metaphors for God. Public notice began in earnest with Mary Daly's Beyond God the Father. The discussion has been sustained by numerous writers, including Major Jones's The Color of God and such recent works as Carroll Saussy's God Images and","PeriodicalId":374661,"journal":{"name":"The Journal of Pastoral Theology","volume":"29 44","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1997-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132275548","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1997-06-01DOI: 10.1179/JPT.1997.7.1.009
Michael Jinkins
Abstract“If we are going to be triumphant over fear, we must have an assurance of triumph over death. The clue, then, to the triumph of faith of the early Christian lies in the power of the resurrection. They did not go everywhere preaching the ethics of Jesus. They went everywhere preaching that this Jesus whom you slew, God has raised him from the dead. Death had lost its sting, the grave had lost its victory. Fear no longer was overactive in them, and they would go everywhere, saying, ‘We must obey God rather than men. Kill this old body if you will. Let good and kindred go, this mortal life also.’”1
{"title":"AN APOLOGIA FOR THE THEOLOGICAL EXERCISE OF POWER IN CHRISTIAN MINISTRY: MARTIN LUTHER KING, JR., AS PASTORAL CASE STUDY","authors":"Michael Jinkins","doi":"10.1179/JPT.1997.7.1.009","DOIUrl":"https://doi.org/10.1179/JPT.1997.7.1.009","url":null,"abstract":"Abstract“If we are going to be triumphant over fear, we must have an assurance of triumph over death. The clue, then, to the triumph of faith of the early Christian lies in the power of the resurrection. They did not go everywhere preaching the ethics of Jesus. They went everywhere preaching that this Jesus whom you slew, God has raised him from the dead. Death had lost its sting, the grave had lost its victory. Fear no longer was overactive in them, and they would go everywhere, saying, ‘We must obey God rather than men. Kill this old body if you will. Let good and kindred go, this mortal life also.’”1","PeriodicalId":374661,"journal":{"name":"The Journal of Pastoral Theology","volume":"20 2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1997-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129132146","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1997-06-01DOI: 10.1179/JPT.1997.7.1.006
B. L. Gill-Austern
{"title":"RESPONDING TO A CULTURE RAVENOUS FOR SOUL FOOD","authors":"B. L. Gill-Austern","doi":"10.1179/JPT.1997.7.1.006","DOIUrl":"https://doi.org/10.1179/JPT.1997.7.1.006","url":null,"abstract":"","PeriodicalId":374661,"journal":{"name":"The Journal of Pastoral Theology","volume":"31 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1997-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121948448","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1997-06-01DOI: 10.1179/JPT.1997.7.1.002
Margaret F. Arms
{"title":"THINKING THEOLOGICALLY IN A CLINICAL MODE: CLAIMING RESISTANCE IN THE FACE OF EVIL","authors":"Margaret F. Arms","doi":"10.1179/JPT.1997.7.1.002","DOIUrl":"https://doi.org/10.1179/JPT.1997.7.1.002","url":null,"abstract":"","PeriodicalId":374661,"journal":{"name":"The Journal of Pastoral Theology","volume":"31 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1997-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123860579","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1997-06-01DOI: 10.1179/JPT.1997.7.1.003
J. Poling
Re-imagining Jesus as the Christ is sometimes challenging for those who have experienced physical and sexual abuse at the hands of Christian fathers, Christian relatives, and Christian clergy. In recent research I have focused my attention on the poetiy and other writings of survivors of various forms of abuse in Christian homes and churches. When the Christian Scriptures and stories about Jesus are used to justify and perpetuate the terror and violence of abuse, how do survivors reconstruct positive images of God and Christ for their healing? This article is an initial, tentative exploration of some of the ways survivors of child abuse resist violence in the name of Jesus. We live in a time when God is speaking with new power through the people of God. As usual, God often does not speak through the most wellknown leaders—that is, the loudest voices of politicians, entertainers, and even religious leaders we hear on television, film and read about in newspapers and magazines. In the past God spoke through Hagar when she cried to save her son Ishmael (Gen. 21:8-21); God spoke through Rahab who risked her life to save Israel's spies (Joshua 2:1-24); God spoke through the woman with the flow of blood (Luke 8:42-48); God spoke through Mary Magdalene when she told the disciples that Jesus had risen from the dead (John 20:1-2). In the same way, God is raising up prophets and saints today in unexpected places and with new images. Psalm 30, verses 1-3 is one of the psalms which speaks to the experiences of many people today.
{"title":"RESISTING VIOLENCE IN THE NAME OF JESUS","authors":"J. Poling","doi":"10.1179/JPT.1997.7.1.003","DOIUrl":"https://doi.org/10.1179/JPT.1997.7.1.003","url":null,"abstract":"Re-imagining Jesus as the Christ is sometimes challenging for those who have experienced physical and sexual abuse at the hands of Christian fathers, Christian relatives, and Christian clergy. In recent research I have focused my attention on the poetiy and other writings of survivors of various forms of abuse in Christian homes and churches. When the Christian Scriptures and stories about Jesus are used to justify and perpetuate the terror and violence of abuse, how do survivors reconstruct positive images of God and Christ for their healing? This article is an initial, tentative exploration of some of the ways survivors of child abuse resist violence in the name of Jesus. We live in a time when God is speaking with new power through the people of God. As usual, God often does not speak through the most wellknown leaders—that is, the loudest voices of politicians, entertainers, and even religious leaders we hear on television, film and read about in newspapers and magazines. In the past God spoke through Hagar when she cried to save her son Ishmael (Gen. 21:8-21); God spoke through Rahab who risked her life to save Israel's spies (Joshua 2:1-24); God spoke through the woman with the flow of blood (Luke 8:42-48); God spoke through Mary Magdalene when she told the disciples that Jesus had risen from the dead (John 20:1-2). In the same way, God is raising up prophets and saints today in unexpected places and with new images. Psalm 30, verses 1-3 is one of the psalms which speaks to the experiences of many people today.","PeriodicalId":374661,"journal":{"name":"The Journal of Pastoral Theology","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1997-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128935849","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1996-06-01DOI: 10.1080/10649867.1996.11745327
Emma J. Justes
{"title":"Crossing Bridges of No Return","authors":"Emma J. Justes","doi":"10.1080/10649867.1996.11745327","DOIUrl":"https://doi.org/10.1080/10649867.1996.11745327","url":null,"abstract":"","PeriodicalId":374661,"journal":{"name":"The Journal of Pastoral Theology","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1996-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131229505","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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