Academic literature on the topic 'Practical theology'
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Journal articles on the topic "Practical theology"
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Barentsen, Jack. "Inbedding van theologische opleidingen in kerk en maatschappij." Handelingen: Tijdschrift voor Praktische Theologie en Religiewetenschap 48, no. 1 (January 1, 2021): 25–31. http://dx.doi.org/10.54195/h.11700.
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Sinds de publicatie van Practical Theology: An Introduction van Richard Osmer in 2008 beleeft het genre van inleidingen praktische theologie een ware hausse. Toen Collaborative Practical Theology van Henk de Roest verscheen, liep ik dan ook niet direct over van enthousiasme, behalve dan dat een collega praktisch-theoloog van Nederlandse bodem dit had gepubliceerd, en nog wel bij Brill in de goede serie Theology in Practice. Echter, De Roest slaagt er overtuigend in een nieuwe weg te wijzen voor wat hij ‘een ernstige tekortkoming’ in de uitoefening van praktische theologie noemt, namelijk ‘om academische praktisch-theologen, professionele praktijkbeoefenaars, alledaagse gelovigen, adviseurs en studenten bij onderzoek te betrekken’ (blz. 129, mijn vertaling). Ik wil graag een reactie geven op wat dit boek kan betekenen voor opleidingen theologie.
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Magezi, Vhumani. "Practical Theology in Africa: Situation, Approaches, Framework and Agenda Proposition." International Journal of Practical Theology 23, no. 1 (February 28, 2019): 115–35. http://dx.doi.org/10.1515/ijpt-2018-0061.
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Abstract Practical Theology’s situation in Sub-Saharan Africa is not well documented except in South Africa, despite a strong theological focus on practical ministry across the continent and considerable discussion of African contextual theologies, including African theology, Black theology, reconstruction theology and women’s theology. The article sketches the context by highlighting the gaps in the discussion of Practical Theology. It discusses embedded Practical Theological practices within contextual theologies and surveys Practical Theology’s focus and aspirations across Africa, highlighting practices in Anglophone Africa, Francophone Africa and Lusophone Africa. Finally, it deduces a framework for Practical Theology in Africa and identifies the challenges and tasks that should be put on the agenda of Practical Theology.
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Harp, Jerry. "Practical Theology." Iowa Review 37, no. 3 (December 2007): 96–97. http://dx.doi.org/10.17077/0021-065x.6269.
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Burgess, Neil. "Practical Theology." Theology 103, no. 812 (March 2000): 144–45. http://dx.doi.org/10.1177/0040571x0010300229.
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Campbell, Alastair V. "Practical Theology as Virtuous Theology." Expository Times 114, no. 9 (June 2003): 291–95. http://dx.doi.org/10.1177/001452460311400902.
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Heimbrock, Hans-Günter. "Practical Theology as Empirical Theology." International Journal of Practical Theology 14, no. 2 (January 2011): 153–70. http://dx.doi.org/10.1515/ijpt.2011.013.
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Browning, Don. "Practical Theology and Political Theology." Theology Today 42, no. 1 (April 1985): 15–33. http://dx.doi.org/10.1177/004057368504200104.
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Elford, R. John. "Book Review: Practical Theology from the Dutch, Practical Theology." Expository Times 111, no. 6 (March 2000): 212. http://dx.doi.org/10.1177/001452460011100619.
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Habimana, Pascal. "The african theology as practical theology." Studia Pelplińskie 54 (December 30, 2020): 121–35. http://dx.doi.org/10.12775/splp.2020.006.
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The purpose of this article is to show that African theology is both a practical theology as well as a speculative theology. It is a theology which was born from the perspective of finding a proper method of evangelization on the African continent. To do this, this theology went through different stages which led it to its scientific maturity. Thanks to the efforts made, this theology has provided a way to a deeper evangelization in the african cultural context. Inculturation, as one of the ways of doing theology in Africa, has become a key word in African theology. Inculturation has the advantage of frank and uncompromising dialogue between the Gospel and cultures. This dialogue subsequently allows an appropriation of the Gospel message in various african cultural backgrounds.
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Iversen, Hans Raun. "Academic Theology Centered on Practical Theology." Dialog 53, no. 4 (December 2014): 319–26. http://dx.doi.org/10.1111/dial.12135.
Full textDissertations / Theses on the topic "Practical theology"
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Horrigan, J. Philip. "Liturgical consultation and practical theology." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Aviles, Daniel Alfred. "Practical theology and the family." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p062-0312.
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Rowlands, Anna. "Practical theology in 'the third city'." Thesis, University of Manchester, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.560494.
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Macallan, Brian. "A post-foundationalist approach towards doing practical theology : a critical comparison of paradigms." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20127.
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Thesis (DTh)--Stellenbosch University, 2012.ENGLISH ABSTRACT: This dissertation has sought to examine how a post-foundationalist approach to Practical Theology might look. This was done through a critical appraisal of the paradigms of foundationalism and non-foundationalism. These paradigms were explored in their historical context and development to illustrate the defining differences and features of both. The researcher then explored Practical Theology in its historical development to examine whether it has moved beyond foundationalism. This was further done by examining the last three decades of Practical Theology by a comparison of methodologies currently proposed. It emerged that, in many ways, Practical Theology has moved beyond the paradigm of foundationalism. This was seen in its affirmation of the local context, its use of a correlational hermeneutic and the pastoral cycle. These areas were then fleshed out in further detail in an attempt to delineate a truly non-foundationalist Practical Theology. A missional perspective on Practical Theology became an entry point into detailed discussions with regard to context, as well as to how the various sources of the correlational hermeneutic can best be understood in a post-foundationalist world, in light of the post-modern critique. These unique features are indeed central to a post-foundational approach to doing Practical Theology.
AFRIKAANSE OPSOMMING: Hierdie proefskrif het gepoog om na te vors hoe ʼn post-foundationalistic benadering tot Praktiese Teologie daar sou uitsien. Dit behels ʼn kritiese beoordeling van die foundationalism en nie-foundationalism paradigmas. Hierdie paradigmas is in hul historiese konteks en ontwikkeling ondersoek om die bepalende verskille en kenmerke van albei te illustreer. Daarna het die navorser Praktiese Teologie in sy historiese ontwikkeling ondersoek om vas te stel of dit verby foundationalism beweeg het. Dit is gedoen deur na die laaste drie dekades van Praktiese Teologie se ontwikkeling te kyk en ʼn vergelyking te tref tussen die verskillende benaderings tot die vak. Dit het geblyk dat Praktiese Teologie in vele opsigte buite die paradigma van foundationalism beweeg het. Dit word duidelik as daar gekyk word na sy bevestiging van die plaaslike konteks, sy gebruik van ʼn korrelasie (correlational) hermeneutiek en die pastorale siklus. Hierdie areas is toe aangevul met verdere detail in ʼn poging om ʼn ware nie-foundationalistic Praktiese Teologie uit te beeld. ʼn Missionale perspektief op Praktiese Teologie het ʼn aansluitingspunt vir uitvoerige besprekings met betrekking tot konteks geword, asook tot hoe die verskeie bronne van die korrelasie hermeneutiek die beste verstaan kan word in ʼn post-foundationalistic wêreld, veral in die lig van die post-moderne kritiek. ʼn Missionale perspektief staan sentraal tot ʼn post-foundational benadering in Praktiese Teologie.
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Voelz, Richard William. "Preaching as anamnesis a practical theology of preaching /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p062-0262.
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August, Karel Thomas. "A curriculum for community development in practical theology." Thesis, Stellenbosch : University of Stellenbosch, 1999. http://hdl.handle.net/10019.1/4675.
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Thesis (MPA (Public Management and Planning))--University of Stellenbosch, 1999.130 leaves single sided printed, preliminary pages i-x and numbered pages 1-75 includes bibliography and digitized at 300 dpi (OCR), used Bizhub 250.
ENGLISH ABSTRACT: The basic premise of this study is that a curriculum for Theology and Community Development would provide theological institutions with a social purpose in their theological education program. This is necessary for the Church's involvement in social transformation, particularly in the South African context with its alarmingly ever-increasing proportions of unemployment, poverty, violence and crime. The research attempts to provide, as an outcome, theological institutions with a social development purpose by means of curriculum design. The reason for this is based on the conviction that the Church as a community-based organisation, particularly amongst the marginalised poor, can be an effective vehicle for community development. This is due to the Church's Biblical commission and commitment to the poor, its capacity, in terms of resourcefulness, viz. its members and capital, its understanding and experience of social realities and the holistic nature of its activities. The design of the curriculum is aimed at unlocking the Church's resources and building its capacity to become an agent or catalyst for substantial people and societal development. It is presupposed in the study that the Church, although it has a long history of mission and diaconic work, is more and more lacking in capacity to meet the challenges and need of the post-modern society and subsequently cannot effect social transformation - yet it undoubtedly has the potential. The reason for this incapacity can be ascribed to the nature of theological training, which has as a ministerial-formation model a managerial approach to organisation and maintenance of congregational ministry from inside the institutional structure. As the Church finds itself confronted with enormous community needs, the leaders feel inadequate to deal with the "demo-crisis" of society for there is little in their seminary background that could have prepared them to equip the members for ministries incorporating community development. It is argued in this study, based on an analysis of the Church as a community called by God, the essence of community development and the people-centred participatory development process, that the Church as a community-based organisation is essentially best served in effecting social change by orientating itself according to the people-centred participatory development approach. This approach is embedded in the theoretical assumptions of the Humanitarian school of thought combined with the Social Development school. In theological education a new theological paradigm in which theory re-orientates itself to a "new paradigm of humanity" is inevitable. According to this paradigm, the Church should align itself with the humanitarian focus of development because development is ultimately about a new vision for society, about a new humanity, empowerment of the people to experience full life as given by God in full respect of creation. Only in developing a theological understanding of development and in assisting to equip people for development, will it be able to answer to its calling - will it continue the process which was started by God in creating the Church as the "first fruits" of the new humanity. A curriculum for Theology and Community Development, based on the challenges of development, the sources of theology in the teaching tradition of the Church, the realities of the South African context and the principles of the People-centred Participatory Development Approach is designed to empower the Church to be an effective agent and/or catalyst for social transformation, particularly in South Africa.
AFRIKAANSE OPSOMMING: Die basiese uitgangspunt van hierdie studie is dat 'n kurrikulum vir Teologie en Gemeenskapsontwikkeling teologiese instellings sal voorsien met 'n sosiale doelwit in hul teologiese opvoedingsprogram: Dit is noodsaaklik vir die Kerk se betrokkenheid by sosiale transformasie, veral wat die Suid-Afrikaanse konteks aanbetref met sy ontstellende, steeds toenemende, mate van werkloosheid en die daarmee gepaardgaande spiraal van armoede, geweld en misdaad. Die navorsing voorsien as uitkoms, aan teologiese instansies 'n sosiale ontwikkeling doel deur middel van kurrikulumontwerp. Dit is gebaseer op die oortuiging dat die Kerk as 'n gemeenskaps-gebaseerde organisasie, in besonder onder die gemarginaliseerde armes, 'n effektiewe instrument kan wees vir gemeenskapsontwikkeling, gebasseer op die Kerk se Bybelse opdrag en toewyding aan die opheffing van die arme, sy verstaan en ondervinding van sosiale werklikhede en die holistiese natuur van sy aktiwiteite. Die kurrikulum is gemik op die ontsluiting van die Kerk se bronne en die bou van sy kapasitiet sodat die Kerk 'n effektiewe agent of katalisator van substantiewe mense- en sosiale ontwikkeling kan wees. Dit word in hierdie studie op grond van onderhoude en verslae voorveronderstel dat die Kerk, alhoewel hy 'n lang geskiedenis van Sending en Diakonie het, nie paraat is en nie die kapasiteit het om die uitdagings en nood van die post-moderne samelewing volgens die vereistes van sosiale transformasie die hoof te bied nie en gevolglik nie sosiale transformasie kan bewerkstellig nie. Dit terwyl die Kerk ongetwyfeld die potensiaal het. Die rede vir hierdie onvermoë kan herlei word na die Kerk se teologiese opleiding, wat as opleidings model 'n bestuursbenadering tot organisasie en instandhouding van gemeente bediening van binne die institusionele strukture het. Terwyl die Kerk gekonfontreer word met enorme gemeenskapsbehoeftes, voel die leiers onbevoeg om die demo-krisis te hanteer omdat daar baie min in hul teologiese opleiding was wat hulle kon voorberei om die lidmate vir bediening toe te rus wat gemeenskapsontwikkeling insluit. Dit word in hierdie studie geargumenteer, gebaseer op 'n analise van die Kerk as 'n alternatiewe gemeenskap geroep deur God en die wesenlikheid van gemeenskapsontwikkeling binne die verskillende benaderings in die ontwikkelingsproses, dat dit die Kerk as 'n gemeenskaps-gebaseerde organisasie wesenlik die beste sal baat indien dit sosiale verandering wil bewerkstellig om sigself volgens die mens-gesentreerde deelnemende,ontwikkelingsbenadering te orienteer. Hierdie benadering is ingebed in die teoretiese beginsels van die Humanitere Skool gekombineer met die Sosiale Ontwikkelingskool. 'n Nuwe teologies paradigma vir teologiese opvoeding waarin die teorie sigself herorienteer word tot 'n "nuwe paradigma van humaniteit" is onvermydelik. Dit word volgens hierdie paradigma op grond van eksegetiese studie voorveronderstel dat die Kerk erns maak met ontwikkeling omdat ontwikkeling uiteindelik gaan om 'n nuwe visie ten opsigte van die samelewing, 'n nuwe humaniteit - omdat dit gaan oor die bemagtiging van mense om die volle lewe met volle verantwoordelikheid teenoor die skepping te beleef wat deur God gegee is. Slegs deur 'n teologiese begrip van ontwikkeling te ontwikkel en deur saam te werk met ander instansies om mense toe te rus vir ontwikkeling, sal die Kerk in staat wees om waarlik te beantwoord aan sy roeping - sal dit die proses voortdryf wat deur God begin is toe Hy die Kerk as die "eerste vrugte" van die nuwe humaniteit in die lewe geroep het. Vir hierdie doel word die kurrikulum vir Teologie en Gemeenskapsontwikkeling ontwerp, gebaseer op die uitdagings van ontwikkeling, die bronne van teologie in die onderwys-tradisie van die Kerk, die realiteite van die Suid-Afrikaanse konteks en die beginsels van die Mens-gesentreerde Deelnemende Ontwikkelings benadering - om die Kerk te bemagtig om 'n effektiewe agent en/of katalisator vir sosiale transformasie, besonders in Suid-Afrika te wees.
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Wyngaard, Jeremy Gregory. "In search of root causes of poverty testing a theological perspective in development dialogues." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80055.
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Thesis (PhD)--Stellenbosch University, 2013.ENGLISH ABSTRACT: Although there has been a significant improvement in terms of the quality of life for many South Africans since 1994, the reality for a significant portion of the population is still that of abject poverty. The South African government has made giant strides in terms of protecting the most vulnerable members of South African society through the Department of Social Development, the Department of Human Settlements, etc. The Church too, as a serious change-agent in civil society, continues to partner the government, the corporate world, and other institutions in helping to improve the quality of life for those who struggle with a daily poverty experience. In spite of the best efforts of many role-players, and the upward mobility of many people in the country, it would appear as though poverty is still a defining status for millions of South Africans. Accordingly, this study seeks to investigate the critical need for understanding the importance of the root causes of poverty as opposed to simply considering the consequences of poverty. This study therefore aims to understand how the actions of individuals (poor and non-poor) and also economic, social and political systems contribute to either poverty, or poverty eradication. The methodological framework of the study is guided by the practical theological methodology of Robert Osmer and the correlational-hermeneutic approach proposed by Jurgen Hendriks. Chapter 1 introduces the research, conceptualization and methodological orientation. Chapter 2, by means of the hermeneutical question, what is going on?, investigates and describes the socio-economic conditions in the world, Africa, South Africa, and the community of Factreton-Kensington in Cape Town, within a “quadrant” framework of economics, politics, religion and the natural environment. Chapter 3 builds on Chapter 2 and again asks the question: what is going on in the world of development? Chapter 3 also asks the question: why is it going on? Given the dialogical nature between theology and contemporary development discourse of this study, Chapter 4 asks the questions, what do the Bible and theological commentators say about poverty? and what ought to be going on? Chapter 5, building on the human rights approach of Chapter 3 and the ethic of love for one’s neighbour of Chapter 4, seeks to dialogically unlock the results that flow from Chapters 3 and 4. In Chapter 5, the questions are asked, Why is it going on? What ought to be going on? and How might we respond? Chapter 6 concludes with the researcher’s perspectives, shared themes in the theological-contemporary development discourse, and recommendations and conclusions based on the study. The central question here is around: How might we respond to poverty in South Africa? Findings indicate that a theological-contemporary development approach based on human rights and the ethic of “concrete” love for one’s neighbour, has much to offer concerning the eradication of poverty in not only South Africa, but in all poverty contexts around the world.
AFRIKAANSE OPSOMMING: Hoewel daar 'n beduidende verbetering in terme van die kwaliteit van die lewe vir baie Suid-Afrikaners sedert 1994 is, is die werklikheid vir 'n beduidende gedeelte van die bevolking nog steeds dié van uiterste armoede. Die Suid-Afrikaanse regering het reuse-vordering gemaak in terme van die beskerming van die mees kwesbare lede van die Suid-Afrikaanse samelewing deur die Departement van Maatskaplike Ontwikkeling, die Departement van Menslike Nedersettings, ens. Die Kerk as 'n ernstige verandering-agent in die burgerlike samelewing, werk ook as ‘n vennoot van die regering, die korporatiewe wêreld, en ander instellings om te help om die kwaliteit van lewe vir diegene wat sukkel met 'n daaglikse armoede ervaring te verbeter. Ten spyte van die beste pogings van baie rolspelers sowel as die opwaartse mobiliteit van baie mense in die land, wil dit voorkom asof armoede nog steeds 'n bepalende status vir miljoene Suid-Afrikaners inhou. Gevolglik poog hierdie studie om die belangrikheid van die oorsake van armoede aan te spreek eerder as om net die oorweging van die gevolge van armoede te ondersoek. Hierdie studie het dus ten doel om te verstaan hoe die optrede van individue (arm en nie-arm) en ook die ekonomiese, sosiale en politieke stelsels bydra tot armoede, of die uitwissing van armoede. Die metodologiese raamwerk van die studie is gelei deur die prakties-teologiese metodologie van Robert Osmer en die korrelatiewe-hermeneutiese benadering voorgestel deur Jurgen Hendriks. Hoofstuk 1 stel die navorsing, konseptualisering en metodologiese oriëntasie voor. Hoofstuk 2, deur middel van die hermeneutiese vraag, wat gaan aan?, ondersoek en beskryf die sosio-ekonomiese toestande in die wêreld, Afrika, Suid-Afrika, en die gemeenskap van Factreton-Kensington in Kaapstad, binne “n "kwadrant" raamwerk van die ekonomie, politiek, godsdiens en die natuurlike omgewing. Hoofstuk 3 bou voort op Hoofstuk 2 en word die vraag gevra: wat gaan aan in die wêreld van ontwikkeling? Hoofstuk 3 vra ook die vraag: Hoekom is dit aan die gang? Gegewe die dialogiese aard tussen teologie en kontemporêre ontwikkeling diskoers van hierdie studie, vra Hoofstuk 4 dus die vrae, wat sê die Bybel en teologiese kommentators oor armoede? en wat behoort aan die gang te wees? Hoofstuk 5, wat bou op die menseregte benadering van Hoofstuk 3 en die etiek van die liefde vir die naaste van Hoofstuk 4, soek om dialogiese die resultate te ontsluit wat van Hoofstukke 3 en 4 uitvloei. In Hoofstuk 5, word die vrae wat gevra, wat is die rede waarom dit aangaan? wat behoort aan die gang te wees? en hoe kan ons reageer? Hoofstuk 6 word afgesluit met die navorser se perspektiewe, gedeelde temas in die teologiese-hedendaagse ontwikkeling diskoers, en aanbevelings en gevolgtrekkings gebaseer op die studie. Die sentrale vraag hier is dus: Hoe kan ons reageer op armoede in Suid-Afrika? Bevindinge dui daarop dat 'n teologiese-hedendaagse ontwikkeling benadering gebaseer op menseregte en die etiek van "konkrete" liefde vir die naaste, het baie om aan te bied met betrekking tot die uitwissing van armoede nie net in Suid-Afrika nie, maar in alle armoede kontekste regoor die wêreld.
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Macallan, Brian. "Culture in ecclesiological self-understanding : the core of Brian McLaren's practical theology." Thesis, Stellenbosch : University of Stellenbosch, 2006. http://hdl.handle.net/10019.1/17379.
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Thesis (M. Th.)--University of Stellenbosch, 2006.CONCLUSION: Everyone of us who call ourselves Christians are faced with the perplexing questions with regard to the church’s self understanding and how that is interconnected and related to culture. We either ignore these questions, or we seek to work out what that means in an ever changing and dynamic world. McLaren has sought to do this and for this he must be commended. Although throughout this work one might feel that in my evaluation I have been too generous, or that I have tempered my criticism where others would have felt I could have been more critical, I am still convinced that anyone who is at least asking these questions is worthy of respect and only tempered criticism. My bias of course is obvious as McLaren’s work has helped me make sense of my world and the nature of church. Despite this I have shown throughout where I believe McLaren might be lacking or where he could be placing more focus. I have also shown where I believe much of his early work was skewed in certain directions and how over time his perspectives have become more rounded and holistic. Of course I have been liberal in my praise for many of the areas where I believe he is doing well. I have attempted to capture the core of McLaren’s practical theology by utilizing Hendrick’s practical theological methodology. This has helped us get to grips with his view of God and Church, the nature and interpretation of global and local cultural contexts and how we discern our practice in tension with tradition and scripture. We have also been able to explore McLaren’s views of the kingdom and transforming action within society. The future of the Church has demanded such a discussion and will always require such a conversation into the future. My hope has been that by understanding the core of McLaren’s theology the benefit would be both personal and corporate. Personal in the sense that I would be challenged and informed in my own praxis as I wrestle with personal concerns around culture and ecclesiology. Corporate in that others who are facing similar challenges would be able to dialogue with McLaren in a way that will be helpful and informative for those dealing with the same questions I am. I believe that McLaren’s work is vital for this process and for the health of the church and the world.
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Mee, Richard. "Community pastoral care : a critical empirical study of the role of the pastor in the community." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/19916.
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Thesis (MTh)--Stellenbosch University, 2012.ENGLISH ABSTRACT: Pastors and congregations need to communicate the faithfulness and care of God within the real life contexts of the communities that they are a part of. The problem is that pastoral theology has been predominantly linked to individual psychology rather than to theory that facilitates a specifically Christian care for whole communities. This study asks how pastors can engage with the concrete realities of their communities, caring for real and practical needs, within the context of the specifically Christian focus of the Gospel. The chief goal is to make a clear contribution to the way in which Community Pastoral Care is thought about and carried out. This is a contribution that encourages engagement with the needs of the communities together with the Gospel. This requires a methodology that involves interdisciplinary understanding, calling for a hermeneutical study. The study engages firstly with Systems Theory, gaining an understanding of the way in which communities and groups function and change. Linked to this is the study of Communicative Action and Social Constructionism, these contribute understanding of the way in which communication functions within the community system. Thirdly, a study of Community Psychology, including Social Capital, emphasises the importance of focusing on the relationships within the community. Community care in this context is predominantly care for relationships and communication within the community. This includes the understanding that problems form within the relationships that make up the community, rather than individuals within the community. It also places the focus of care on building strengths rather than fixing pathologies. The specif cally Christian character of Community Pastoral Care is given through a study on sin/evil, the gospel and revelation. Th is introduces the action and communication of a faithful God. Community Pastoral Care is seen to incorporate the revelation of the Kingdom of God and its blessings, as well as the possibility of a direct relationship with Him that transforms the life of the community and individuals. Semi-structured interviews, with a small selection of pastors, give an empirical aspect to the study. This helps to ground the study in the actual experiences of pastors, giving a chance for their experience to add to and engage the theory study. The first two theory chapters suggest that the key to community care is developing positive relationships between the parts of the system. With the introduction of a relationship with a faithful God, the understanding of care expands. Revelation of His Kingdom, and the changed relationships that it brings, transforms the earlier Communicative Action into both an expression of and a communication of a faithful God and the promise of His Kingdom. What is concluded is that Community Pastoral Care is primarily the revelation of God to the community. This is carried out through relationship with the congregation including, and guided by, the ministry of the pastor. This is a Pastoral Care that is less about technique and more about mutual relationships of trust and open, positive communication with God, the congregation and the community.
AFRIKAANSE OPSOMMING: Predikante en gemeentes moet die trou en sorg van God kommunikeer binne die werklike lewens kontekste van die gemeenskape waarvan hulle deel is. Die probleem is dat pastorale teologie grootendeels verbind is aan individuele sielkunde eerder as teorie wat ‘n spesifi eke Christelike sorg vir hele gemeenskape fasiliteer. Hierdie studie vra hoe predikante kan betrokke raak by die konkrete realiteite van hulle gemeenskape en soedoende werklike behoeft es praktiese kan aanspreek binne die raamwerk van die spesifi ek Christelike fokus van die evangelie. Die hoefdoel is om ‘n duidelike bydrae te maak aan die teorie en praktyk van Gemeenskapspastoraat. Dit vra ‘n metodologie wat interdisiplinêr en hermeneuties van aard is. Hierdie studie gebruik eers Sisteem Teorie om te analiseer hoe groepe funksioneer en verander. In verband hiermee word die studies van Kommunikatiewe Aksie en Sosiale Konstruksie gebruik om te verstaan hoe kommunikasie funksioneer binne die gemeenskapsisteem. Derdens, word die lens van Gemeenskapssielkunde, veral die konsep van Sosiale Kapitaal, gebruik om die belang van verhoudings binne die gemeenskap te beklemtoon. Gemeenskapsorg in hierdie konteks is hoofsaaklik die sorg van verhoudings en kommunikasie binne die gemeenskap. Daaruit word daar geargumenteer dat probleme in die verhoudings binne die gemeenskap ontstaan eerder as in die individuë wat die gemeenskap vorm. Dit plaas die fokus van sorg op die uitbou van dít wat werk eerder as op die herstel van patologieë. Die besonder Christelike karakter van Gemeenskapspastoraat word uitgelig deur ‘n studie van sonde/ kwaad, die evangelie en openbaring. Dit stel die aksie en kommunikasie van ‘n getroue God voor. Gemeenskapspastoraat sluit in die openbaring van die konninkryk van God en die seëninge daarvan, sowel as die moontlikheid van ‘n direkte verhouding met Hom wat die lewe van die gemeenskap en die individu transformeer. Gedeeltelik-gestruktureerde onderhoude, met ‘n klein steekproef van predikante, het ‘n empiriese komponent aan die studie verleën. Dit help om die studie in die werklike ervaring van predikante te fundeer sodat hulle ervaringe in verband met die teorie gebring kan word. Die eerste twee hoofstukke stel voor dat die sleutel tot gemeenskapssorg is om positiewe verhoudinge te bou tussen die verskillende dele van die sisteem. Met die introduksie van ‘n verhouding met ‘n getroue God, word die verstaan van sorg uitgebrei. Die openbaring van sy Konninkryk, en die veranderde verhoudinge wat dit bring, omskep die vroeër kommunikatiewe aksie na ‘n uitdrukking van en kommunikasie van ‘n getroue God en die beloft e van sy Konninkryk. Die gevolgtrekking word gemaak dat Gemeenskapspastoraat primêr die openbaring van God tot die gemeenskap is. Dit word uitgedra deur die verhouding tussen God en die gemeente, insluitend en gelei deur die bediening van die predikant. Dit is dan ‘n soort pastoraat wat minder oor tegniek en meer oor getroue verhoudings en oop, positiewe kommunikasie met God, die gemeente en die gemeenskap gaan.
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Kelm, Paul E. "A theology of ministerial practice." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
Full textBooks on the topic "Practical theology"
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H, Barackman Floyd. Practical Christian theology. Binghamton, N.Y: Niles & Phipps Lithographers, 1990.
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Roberts, Stephen B., and Sarah Dunlop. Chaplaincy and Practical Theology. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003129547.
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Klie, Thomas, Martina Kumlehn, and Ralph Kunz, eds. Practical Theology of Aging. Berlin, New York: Walter de Gruyter, 2009. http://dx.doi.org/10.1515/9783110212808.
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1935-, Watkins Derrel R., ed. Practical theology for aging. New York: Haworth Pastoral Press, 2003.
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1954-, Grethlein Christian, and Schwier Helmut 1959-, eds. Praktische Theologie: Eine Theorie- und Problemgeschichte. Leipzig: Evangelische Verlagsanstalt, 2007.
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Morris, Helen, and Helen Cameron. Evangelicals engaging in practical theology. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003094975.
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Viau, Marcel. Practical theology: A new approach. Leiden: Brill, 1999.
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Swinton, John. Practical Theology and Qualitative Research. London: SCM Press, 2006.
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J. A. van der Ven. Practical theology: An empirical approach. Leuven, Belgium: Peeters, 1998.
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J. A. van der Ven. Practical theology: An empirical approach. Kampen, The Netherlands: Kok Pharos, 1993.
Find full textBook chapters on the topic "Practical theology"
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Cartledge, Mark J. "Practical theology." In The Routledge Handbook of Pentecostal Theology, 163–72. Abingdon, Oxon; New York: Routledge, 2020. | Series: [Routledge handbooks in theology]: Routledge, 2020. http://dx.doi.org/10.4324/9780429507076-19.
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Nielsen, Bent Flemming. "Practical Theology." In Encyclopedia of Sciences and Religions, 1824–28. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1183.
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Cartledge, Mark J. "Evangelical practical theology." In Evangelicals engaging in practical theology, 203–17. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003094975-20.
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Pérez, Altagracia. "Latina/o Practical Theology." In The Wiley Blackwell Companion to Latino/a Theology, 439–51. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118718612.ch24.
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Rogers, Andrew. "Evangelicals learning practical theology." In Evangelicals engaging in practical theology, 100–115. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003094975-9.
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Thomas, Andrew. "Practical theology and evangelicalism." In Evangelicals engaging in practical theology, 25–39. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003094975-3.
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Fulkerson, Mary McClintock. "Systematic Theology." In The Wiley-Blackwell Companion to Practical Theology, 357–66. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444345742.ch34.
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Brandt, James M. "Historical Theology." In The Wiley-Blackwell Companion to Practical Theology, 367–76. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444345742.ch35.
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Brown, Michael Joseph. "Biblical Theology." In The Wiley-Blackwell Companion to Practical Theology, 377–85. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444345742.ch36.
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Spaans, Joke, and Pauline Wegener. "23. Practical Theology after Dordt." In A Landmark in Turbulent Times, 363–82. Göttingen: Vandenhoeck & Ruprecht, 2022. http://dx.doi.org/10.13109/9783666560569.363.
Full textConference papers on the topic "Practical theology"
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Sun, Ziqi. "From Hegel’s “Theology” to Marx’s “Practical Philosophy”." In 2020 3rd International Conference on Humanities Education and Social Sciences (ICHESS 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201214.670.
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Lin, Khee-Vun. "Theological Education and Society/Social Sciences – the Case of Practical Theology." In Proceedings of the 1st International Conference of Global Education and Society Science, ICOGESS 2019,14 March, Medan, North Sumatera, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.14-3-2019.2291984.
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Tincu, Daniel. "On Community in the Political Theology of Jacob Taubes." In World Lumen Congress 2021, May 26-30, 2021, Iasi, Romania. LUMEN Publishing House, 2022. http://dx.doi.org/10.18662/wlc2021/65.
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The present paper aims to analyse through a systematic approach the notion of “community” encountered in the works of Jacob Taubes. Under a theologico-political scenario, the author discusses the political framework of Saint Paul in his Letter to the Romans. According to Taubes, the Apostle inaugurates a new type of sovereignty — acquired by the grace of God, and not by the divine law. Ultimately, the plan of Paul is to create a new “life” for the community of Christians through spirit (gr. πνεῦμα) and the highest form of love (gr. ἀγάπη). According to the author, the Letter to the Romans perfectly illustrates the transformation of the political, where the idea of hierarchy is replaced with the one of equilibrium; under this equation religion is not authority, but participation in community. From a more practical point of view, the political theology of Jacob Taubes is interested in answering the following dilemma: how is it possible for a community that sees its Lord crucified on the Cross not to create rebellions, but, on the contrary, to generally cultivate an obedient attitude towards state authority? Ultimately, while mapping the author’s understanding of community, the paper also brings into attention what the transformation of the political means for Taubes and why political theology is the scenario that accommodates the revolutionised community.
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Brauwers, Neimar Plack. "Human training as a holistic construction in the hybridization between mind and body." In III SEVEN INTERNATIONAL MULTIDISCIPLINARY CONGRESS. Seven Congress, 2023. http://dx.doi.org/10.56238/seveniiimulti2023-269.
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The present article is a bibliographic review on human formation, structured from the mind and body hybridity in the everyday relationship. The purpose of the text is to demonstrate that human formation goes beyond the purely cognitive question, building a relationship between the practical situations of the experience with the conceptual ones. For this purpose, authors from the field of philosophy, sociology, theology and education, such as Maurice Merleau-Ponty, James K. A. Smith and Martin Heidegger, were chosen to theoretically support human formation through mind and body hybridity. The research was developed theoretically, analyzing the writings of the authors mentioned above and others, based on the investigation of the hybridity of mind and body in human formation in the family, school and society. In this way, broadening the understanding of education, relating mind and body hybridity, enables a holistic human education, which contemplates the complexity of life, and contributes to greater assertiveness in relation to the preparation of students to interpret the context of today's society. With the present study, it was verified that the human formation, from the mind and body hybridism, is a construction that occurs in all spaces and throughout life, however, in the phase of childhood, adolescence and youth, the bases that guide choices in adult life, having a breadth that relates mind and body.
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Capes, David B. "TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.
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In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.
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Trebežnik, Luka. "Christianity as a constant process of atheization." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.
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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.
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Breviario, Álaze Gabriel do. "The teachings of Jehovah's witnesses: A bibliographical and narrative documentary review." In V Seven International Multidisciplinary Congress. Seven Congress, 2024. http://dx.doi.org/10.56238/sevenvmulti2024-185.
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As another neo-Christian religious movement, the religious organization of Jehovah's Witnesses has exclusivist, proselytizing, millenarian, non-creationist, non-trinitarian, politically neutral teachings and practices and claims to accept scientific discoveries based on evidence, although in practice they do not. This work aims to present and discuss the main teachings of Jehovah's Witnesses, as a member of this religious organization, baptized more than 15 years ago. To this end, it carries out a bibliographical and narrative documentary review, under the Giftedean neoperspectivist paradigm. It fills the gap in the literature on Theology and Science of Religion that there was not yet any scientific work on Jehovah's Witnesses produced and published by someone who belongs or has belonged to this religious entity for a long time. It concludes that: its teachings are based on a mainly literal interpretation of the Hebrew-Aramaic and Christian Greek Scriptures (the Bible), with the exception of prophetic symbolism; its concepts such as apostasy, porneía , dating, friendship, spirituality, maturity, sexting , sexual abuse need to be refined in the light of scientific research, since the Bible does not make them explicit in numerous cases; this religious community needs to learn to respect Science and the scientific community as a whole, since they do not currently do so, believing they understand human life, the world and truth more than scientists; it needs to implement theocratic meritocracy for the appointment, designation or removal of its leaders, with only the requirement of some spiritual qualifications prevailing today, insufficient for the fulfillment of the Christian ministry in strategic functions.
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Breviario, Álaze Gabriel do. "The preaching and teaching ministry of Jehovah's Witnesses: A bibliographical and narrative documentary review." In V Seven International Multidisciplinary Congress. Seven Congress, 2024. http://dx.doi.org/10.56238/sevenvmulti2024-187.
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The greatest biblical basis for carrying out the work of preaching and teaching by Christians is the command given by Jesus Christ before he ascended to heaven, and is recorded in Matthew 28:19, 20. The beginning of such a work of preaching/instruction and teaching was on the day of Pentecost in 33 of the Common Era (after Christ), and remains until today, as prophesied by Jesus in Matthew 24:14. This article aims to present and explain how the preaching and teaching ministry of Jehovah's Witnesses is carried out worldwide, refining them based on scientific understanding and the author's theological-ministerial experiences. To this end, under the Giftedean neoperspectivist paradigm and hypothetical-deductive method, it conducts a bibliographical and narrative documentary survey, relating the preaching and teaching ministry of these religious people with their theocratic teachings, practices and procedures, based on their neo-Christian theology. It is concluded that: a) as Christians, we are exhorted, guided, ordered by Jesus to preach and teach the good news of the Kingdom to all people, without discrimination of age, socioeconomic status, clinical condition, sexual orientation, race, ethnicity, color, religion, intellectual and cognitive level, profession, wherever they are; b) the preaching and teaching ministry includes formal, informal and hybrid testimonies, the characteristics of which are presented and compared throughout the article; c) as proselytizing practices of Jehovah's Witnesses, their preaching and teaching contribute to the construction of the concept of human dignity.
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Williams, Ian. "“A STATION ABOVE THAT OF ANGELS”: THE VISION OF ISLAMIC EDUCATION WITHIN PLURALISTIC SOCIETIES IN THE THOUGHT OF FETHULLAH GÜLEN - A STUDY OF CONTRASTS BETWEEN TURKEY AND THE UK." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/jmbu4194.
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Gülen cites ‘Ali ibn Abi Talib as saying, ‘... if a person’s intellect dominates his or her desire and ferocity, he or she rises to a station above that of angels ...’. Both historically as well as in modern contexts Muslim education is not characterised by uniformity but rather by a plurality of actors, institutions, ideas and political milieus. The two central questions are: What is required to live as a Muslim in the present world? Who is qualified to teach in this time? The debate over the nature and purpose of Islamic education is no recent phenomenon. It has been conducted for the past two centuries throughout the Islamic world: the transmission of both spiritual and empirical knowledge has always been dependent upon the support of religious, social and political authorities. Based on fieldwork in Turkey and the UK amongst schools associated with the Gülen move- ment, examination of national government policies and on readings of contemporary Muslim educationalists, this paper seeks to examine the ideals of Fethullah Gülen on contemporary Islamic and religious education. It reports critically on the contribution of these schools to social cohesion, inter-religious dialogue and common ambitions for every child and student. We should accept the fact that there is a specific way of being Muslim, which reflects the Turkish understanding and practices in those regions [which] stretch from Central Asia to the Balkans. [Ocak 1996 79] Islam, a rich and strong tradition in many diverse societies is both a living faith and in every generation has been the means of enabling Muslims to address social developments, justice, and both corporate and individual questions of identity and ethics. Drawing on the Qur’an, Hadith, Sunnah and fiqh new Islamic social movements have constantly formed fresh public spaces in which new identities and lifestyles could emerge. Some of the finest expressions of Islam have occurred in the most pluralist religio-social circumstances when intellectual dis- course, educational achievements and social harmony have flourished. Amongst contempo- rary Islamic thinkers who are professedly concerned to interpret the sources and their practice in an “Islamically correct” manner is Fethullah Gülen [b. 1938], the spiritual father of what is probably the most active Turkish-Islamic movement of the late 20th and early 21st centuries. In considering this movement however, one soon realizes that Fethullah Gülen is neither an innovator with a new and unique theology nor a revolutionary. His understanding of Islam is oriented within the conservative mainstream and his arguments are rooted in the traditional sources of Islam. They stand in a lineage represented as I shall argue through al-Ghazali, Mevlana Jalal ud-Din Rumi, Bediuzzaman Said Nursi, and in company with Muhammad Asad and Muhammad Naquib Syed Al-Attas, and Seyyed Hossein Nasr. Nonetheless, in less than thirty years his followers as Islamic activists have made significant contributions to inter-communal and national peace, inter-religious dialogue, economic development, and most certainly in the field of education out of all proportion to their numbers. Moreover, this is a de-centralised polymorphic social movement.
Reports on the topic "Practical theology"
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Mullen, Lincoln, John G. Turner, Jason Heppler, and Caroline Greer. Urban American Congregations. Roy Rosenzweig Center for History and New Media, 2022. http://dx.doi.org/10.31835/relec.citiesmap.
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In the early twentieth century, the U.S. Census Bureau conducted surveys of American religious congregations every ten years and published reports on the data it collected. The Bureau categorized denominations into different denomination families, linking together churches that had shared history, theology, or practice. This interactive map displays congregations by denominations and denominational families in American cities, including places with 25,000 or more residents.