Pub Date : 2023-11-02DOI: 10.1080/1756073x.2023.2288511
Stephen B Roberts
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Pub Date : 2023-11-02DOI: 10.1080/1756073X.2023.2270816
Dustin D. Benac
ABSTRACT Practical theology has historically identified the problems that confront individuals and communities as a principal site for theological reflection and research. While such attention to the contextual concerns that confront communities of faith has (re)centred the field, reducing practical theology to reflection on problems underestimates the complexity of the crisis/es individuals and communities face. Secondarily, a limited focus on problems understates the field’s interpretive consequence by reducing practical theology to pragmatic reflection on the social realities that surround faith. In contrast to existing focus on problems, ‘crisis’ provides a category that permits social description and theological reflection about the interplay between divine and human activity in the ordering of a common life. Representing an experience of being brought up short, crisis requires new interpretive horizons and invites individuals and communities to cultivate the practice of giving an account. First, I introduce the crisis in the field as the reduction of theological reflection to problems alone. Second, I defined ‘crisis’, noting how crisis differs from trauma, tragedy, and characteristic damage. Third, and finally, I draw upon Luke-Acts to illustrate how this reframing of practical theology around crisis requires the practice of giving an account of divine and human encounter.
ABSTRACT Practical Theology has historically identified the problems that confront individuals and communities as a principal site for theological reflection and research.虽然这种对信仰团体所面临的背景问题的关注（重新）确立了这一领域的中心，但将实践神学归结为对问题的反思低估了个人和团体所面临危机的复杂性。其次，对问题的有限关注低估了这一领域的解释性后果，将实践神学简化为对围绕信仰的社会现实的务实反思。与目前对问题的关注形成对比的是，"危机 "提供了一个类别，允许对共同生活秩序中神与人的活动之间的相互作用进行社会描述和神学反思。危机 "代表了一种被亏欠的经历，它需要新的解释视野，并邀请个人和社群培养作出解释的实践。首先，我介绍了这一领域的危机，即把神学反思仅仅归结为问题。其次，我定义了 "危机"，指出了危机与创伤、悲剧和特征性损害的不同之处。第三，也是最后一点，我以《路加福音-使徒行传》为例，说明这种围绕危机的实践神学的重构如何需要对神与人的相遇做出说明的实践。
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Pub Date : 2023-11-02DOI: 10.1080/1756073x.2023.2288516
Deborah A. Wong
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Pub Date : 2023-11-02DOI: 10.1080/1756073x.2023.2288522
Michał Mazurkiewicz
{"title":"On the 8th Day: A Catholic Theology of Sport","authors":"Michał Mazurkiewicz","doi":"10.1080/1756073x.2023.2288522","DOIUrl":"https://doi.org/10.1080/1756073x.2023.2288522","url":null,"abstract":"","PeriodicalId":43627,"journal":{"name":"Practical Theology","volume":"29 1","pages":"853 - 854"},"PeriodicalIF":0.4,"publicationDate":"2023-11-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139290648","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 : 2023-10-30DOI: 10.1080/1756073x.2023.2270815
Fay Rowland
ABSTRACTPrevious studies noted that primary-aged children (5–11) were reluctant to use religious vocabulary for expressing spiritual concepts. This study explores if that was due to the difficulty of using religious words, or if religious language itself is less useful than other styles for expressing spiritual concepts. Children were presented with a story character who responds to life situations by praying in various styles. The children could choose which prayer they preferred, selecting from formal, poetic, natural or simple prayers. The first style employed religious language, the second had the cadences and literary metre of storybooks, the third mimics the speech of parents and the fourth seeks to emulate children’s own voices. Statistical analysis revealed that: children liked ‘special’ (but not necessarily religious) and ordinary language equally; their preferences were not dependent on comprehension; adult leaders mis-understood children’s preferences; formal language was strongly preferred for a particular situation; the children expressed complex attitudes towards God more than the adults. The paper concludes by suggesting practical applications of the findings and possible modifications of our theology of childhood.KEYWORDS: Children’s spiritualityprayer languagereligious vocabularynurturing spiritual expressionchurch liturgy Disclosure statementNo potential conflict of interest was reported by the author(s).Data availability statementThe supporting dataset can be found in the Apollo Repository, https://doi.org/10.17863/CAM.80318.Additional informationNotes on contributorsFay RowlandFay Rowland is a teacher, broadcaster and author with published research in both theology and mathematical modelling, having studied at Nottingham University, Spurgeon’s College and Wesley House, Cambridge. She has written twelve books, with the latest, 40 Days With Labyrinths (Darton, Longman & Todd) published in January 2023. In addition, she regularly writes for the United Reformed Church and for the international blog, The Reflectionary. Her interests include the overlap of science and faith, children’s spirituality, and the use of labyrinths in spiritual practice. She worships at a large Anglican church in the English Midlands.
{"title":"How useful is religious language for expressing children’s spiritual concepts?","authors":"Fay Rowland","doi":"10.1080/1756073x.2023.2270815","DOIUrl":"https://doi.org/10.1080/1756073x.2023.2270815","url":null,"abstract":"ABSTRACTPrevious studies noted that primary-aged children (5–11) were reluctant to use religious vocabulary for expressing spiritual concepts. This study explores if that was due to the difficulty of using religious words, or if religious language itself is less useful than other styles for expressing spiritual concepts. Children were presented with a story character who responds to life situations by praying in various styles. The children could choose which prayer they preferred, selecting from formal, poetic, natural or simple prayers. The first style employed religious language, the second had the cadences and literary metre of storybooks, the third mimics the speech of parents and the fourth seeks to emulate children’s own voices. Statistical analysis revealed that: children liked ‘special’ (but not necessarily religious) and ordinary language equally; their preferences were not dependent on comprehension; adult leaders mis-understood children’s preferences; formal language was strongly preferred for a particular situation; the children expressed complex attitudes towards God more than the adults. The paper concludes by suggesting practical applications of the findings and possible modifications of our theology of childhood.KEYWORDS: Children’s spiritualityprayer languagereligious vocabularynurturing spiritual expressionchurch liturgy Disclosure statementNo potential conflict of interest was reported by the author(s).Data availability statementThe supporting dataset can be found in the Apollo Repository, https://doi.org/10.17863/CAM.80318.Additional informationNotes on contributorsFay RowlandFay Rowland is a teacher, broadcaster and author with published research in both theology and mathematical modelling, having studied at Nottingham University, Spurgeon’s College and Wesley House, Cambridge. She has written twelve books, with the latest, 40 Days With Labyrinths (Darton, Longman & Todd) published in January 2023. In addition, she regularly writes for the United Reformed Church and for the international blog, The Reflectionary. Her interests include the overlap of science and faith, children’s spirituality, and the use of labyrinths in spiritual practice. She worships at a large Anglican church in the English Midlands.","PeriodicalId":43627,"journal":{"name":"Practical Theology","volume":"66 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136022791","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 : 2023-10-29DOI: 10.1080/1756073x.2023.2270796
Farman Ali
ABSTRACTThis study attempts to explore the contextual dynamics of Marian devotion and Mariology in the context of Pakistan. The debate on contextual Mariology is linked to the inculturation of Marian devotion in the shrine culture of the subcontinent. As a result of this debate, the Catholic Church organised a mela in 1949 at Maryamabād in order to satisfy the spiritual needs of the common masses which became the symbol of folk devotion to Mary in Pakistan. Semi-structured qualitative interviews were used to explore the subject with people closely associated with the practices in question. This research concludes that though Marian devotion is largely rooted in the local culture of Pakistan, however, the statues and images of Mary are still western and national Catholic theologians took no steps to contextualise them because they do not want to change the traditional form of Christian art. The new insight into Mary as an earthly figure brings her closer to the lives and experiences of the common people.KEYWORDS: Contextual mariologyinculturationindigenisationMaryPakistanMarian devotion Disclosure statementNo potential conflict of interest was reported by the authors.Additional informationNotes on contributorsFarman AliFarman Ali, an Assistant Professor at Riphah International University in Islamabad, Pakistan, comes from a Muslim background and has a particular interest in studying Christianity as a practical theology within the Pakistani context. While there have been numerous studies on Christian-Muslim relations, often focusing on apologetical and polemical writings, missionary activities, interfaith dialogues, and co-existence in colonial and postcolonial Pakistan, there exists a noticeable gap in research on the practical theology of Christianity in Pakistan. Hence, Mr. Ali has chosen “Christianity as a practical theology” as the focus of his forthcoming research to address this scholarly deficiency.
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Pub Date : 2023-10-29DOI: 10.1080/1756073x.2023.2270808
Seán McGuire
ABSTRACTWith the necessary advent of #MeToo and #ChurchToo, there has been growing debate regarding the use of non-disclosure agreements in ecclesial contexts. While the contemporary use of non-disclosure agreements (NDA) stifle truth-telling and are energized by the threat of penalty, churches throughout North America (and elsewhere) have not just continued to use these clauses but have increased their use. Is it possible to utilize NDA clauses in a way that glorifies God? In this paper, I reflect on the use of non-disclosure agreements, reviewing key literature to describe the complex history and use of these clauses. I offer a theological reflection on the character of God and Scripture’s instruction regarding lawsuits and truth-telling in order to complexify the church’s practice of utilizing NDA clauses and invite the reader to reflect on whether Christians should continue to entertain the use of these clauses given the negative practical and theological implications found in their use.KEYWORDS: Non-Disclosure agreementsNDA#Churchtoo; truth; oaths Disclosure statementNo potential conflict of interest was reported by the author(s).DisclaimerThe author wishes to acknowledge that the information provided in this reflection does not, and is not intended to, constitute legal advice; instead, it is for general informational purposes only.Notes1 See Manitoba Law Reform Commission report on NDAs (Steigerwald Citation2023) for a more robust discussion on NDA usage in Canada and a handful of other jurisdictions, as of the writing of this paper.Additional informationNotes on contributorsSeán McGuireRev. Dr. Seán McGuire holds a Doctorate of Practical Theology from McMaster Divinity College (Hamilton, Canada), serves as Pastor of a Canadian Baptist church in Hamilton, and is an Adjunct Faculty member at Carey Theological College (Vancouver, Canada). Seán has research interests in the use of the Bible in practical theology, metamodern cultural theory, theologies of technology, the intersection of theology and law, and theological reflection methods. Seán lives in Hamilton with his wife, Jessica, and their three children.
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Pub Date : 2023-10-26DOI: 10.1080/1756073x.2023.2262681
Chris Barber
"The disabled God revisited: Trinity, Christology, and liberation." Practical Theology, ahead-of-print(ahead-of-print), pp. 1–2
《重新审视残废的上帝:三位一体、基督论和解放》《实用神学》，提前印刷，第1-2页
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