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Artykuły w czasopismach na temat „Practical theology”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 1 sierpnia 2024

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1

Barentsen, Jack. "Inbedding van theologische opleidingen in kerk en maatschappij". Handelingen: Tijdschrift voor Praktische Theologie en Religiewetenschap 48, nr 1 (1.01.2021): 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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2

Magezi, Vhumani. "Practical Theology in Africa: Situation, Approaches, Framework and Agenda Proposition". International Journal of Practical Theology 23, nr 1 (28.02.2019): 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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3

Harp, Jerry. "Practical Theology". Iowa Review 37, nr 3 (grudzień 2007): 96–97. http://dx.doi.org/10.17077/0021-065x.6269.

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4

Burgess, Neil. "Practical Theology". Theology 103, nr 812 (marzec 2000): 144–45. http://dx.doi.org/10.1177/0040571x0010300229.

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5

Campbell, Alastair V. "Practical Theology as Virtuous Theology". Expository Times 114, nr 9 (czerwiec 2003): 291–95. http://dx.doi.org/10.1177/001452460311400902.

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6

Heimbrock, Hans-Günter. "Practical Theology as Empirical Theology". International Journal of Practical Theology 14, nr 2 (styczeń 2011): 153–70. http://dx.doi.org/10.1515/ijpt.2011.013.

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7

Browning, Don. "Practical Theology and Political Theology". Theology Today 42, nr 1 (kwiecień 1985): 15–33. http://dx.doi.org/10.1177/004057368504200104.

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8

Elford, R. John. "Book Review: Practical Theology from the Dutch, Practical Theology". Expository Times 111, nr 6 (marzec 2000): 212. http://dx.doi.org/10.1177/001452460011100619.

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9

Habimana, Pascal. "The african theology as practical theology". Studia Pelplińskie 54 (30.12.2020): 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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10

Iversen, Hans Raun. "Academic Theology Centered on Practical Theology". Dialog 53, nr 4 (grudzień 2014): 319–26. http://dx.doi.org/10.1111/dial.12135.

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11

van der Ven, J. A., i Johannes A. Van Der Ven. "Practical Theology: from Applied to Empirical Theology". Journal of Empirical Theology 1, nr 1 (1988): 7–27. http://dx.doi.org/10.1163/157092588x00023.

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12

Blythe, Stuart. "DMin as Practical Theology". Religions 12, nr 1 (4.01.2021): 31. http://dx.doi.org/10.3390/rel12010031.

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The Doctor of Ministry is a professional degree accredited by the Association of Theological Schools. As delineated by ATS, the theological program requires to meet specific learning outcomes in a minimum of 30 credit hours with a culminating project that contributes to the understanding of ministry practice. Practical theology is a discipline that seeks to take “both practice and theology seriously”. As a consequence, the DMin can be generally conceptualized as practical theology. However, this paper demonstrates a number of the specific ways in which this general claim can be substantiated. It does this with reference to a number of theoretical discussions within practical theology as to the discipline’s nature. It then examines the implication of this for the status of the DMin, student learning, program design, and the nature of the DMin project.

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13

Lynch, Edward A. "Beyond Liberation Theology?" Journal of Interdisciplinary Studies 6, nr 1 (1994): 147–64. http://dx.doi.org/10.5840/jis199461/28.

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Liberation theology is in retreat. Once orthodox Catholics, starting with Pope John Paul II, recognized liberation theology's cultural challenge, they effectively countered it. They insisted on a traditional Catholic hierarchy of values. They undercut liberation theology's appeal by taking back key words and precepts that liberationists tried to appropriate. The Magisterium's sensus fidei included practical steps to demonstrate the weakness of liberation theology's hold, especially on poor people. Orthodox Catholics thus used the theological and practical weapons that the Church always had at her disposal. The response of many liberation theologians has been to change some of liberation theology's precepts.

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14

Lynch, Edward A. "Beyond Liberation Theology?" Journal of Interdisciplinary Studies 6, nr 1 (1994): 147–64. http://dx.doi.org/10.5840/jis199461/28.

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Liberation theology is in retreat. Once orthodox Catholics, starting with Pope John Paul II, recognized liberation theology's cultural challenge, they effectively countered it. They insisted on a traditional Catholic hierarchy of values. They undercut liberation theology's appeal by taking back key words and precepts that liberationists tried to appropriate. The Magisterium's sensus fidei included practical steps to demonstrate the weakness of liberation theology's hold, especially on poor people. Orthodox Catholics thus used the theological and practical weapons that the Church always had at her disposal. The response of many liberation theologians has been to change some of liberation theology's precepts.

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15

van Oudtshoorn, Andre. "Prayer and Practical Theology". International Journal of Practical Theology 16, nr 2 (maj 2013): 285–303. http://dx.doi.org/10.1515/ijpt-2012-0018.

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Abstract The command to pray invites believers to critically engage with their broken reality with a view of transforming it in the light of the new reality in which they participate in Christ. Practical theology, operating in the context of the bi-polar and tense relationship between theory and praxis, should be expanded to accommodate prayer as the inner mode of its operations to embrace the existential dimension of the faith praxis, instead of simply limiting itself to a socio-scientific empirically based descriptive paradigm. This implies that practical theology has to be embedded within the church as the domain of faith. Prayer, understood within the context of practical theology, offers a critique of theological theories that do not adequately address the implications for God, the world and believers inherent in the new anthropological status that the invitation to pray confers on those who pray. Prayer also critiques the existing praxis in three ways: it is, firstly, a transformational act in itself; it, secondly, acknowledges its own inadequacy to accomplish the needed transformation and is thus able to critique its own methodologies and practices; and, thirdly, it continues to hope for the transformation of the existing praxis based on the promise of the presence of God in and through the Spirit of Christ in the church. In looking beyond the existing praxis to God, believers are called to continually work and pray for signs of the coming Kingdom to be realised within their world.

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16

Csinos, David M. "Conundrums in Practical Theology". Religious Education 115, nr 5 (10.01.2020): 549–50. http://dx.doi.org/10.1080/00344087.2019.1706241.

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17

Elford, R. John. "Book Reviews : Practical Theology". Expository Times 112, nr 12 (wrzesień 2001): 428. http://dx.doi.org/10.1177/001452460111201224.

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18

Whalen, Gerard. "Method and Practical Theology". Lonergan Review 1, nr 1 (2009): 221–38. http://dx.doi.org/10.5840/lonerganreview20091115.

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19

Woodward, James. "Conundrums in practical theology". Practical Theology 11, nr 1 (22.12.2017): 93–96. http://dx.doi.org/10.1080/1756073x.2018.1416755.

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20

Pattison, Stephen. "Conversations in practical theology". Practical Theology 13, nr 1-2 (8.02.2020): 87–94. http://dx.doi.org/10.1080/1756073x.2020.1722345.

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21

Ballard, Paul. "Can Theology be Practical?" Contact 109, nr 1 (marzec 1992): 3–11. http://dx.doi.org/10.1080/13520806.1992.11758718.

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22

Woodward, James. "Practical Theology In Action". Theology 100, nr 798 (listopad 1997): 469–70. http://dx.doi.org/10.1177/0040571x9710000635.

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23

Nell, Ian. "‘Quo Vadis’ Practical Theology?" Scriptura 100 (12.06.2013): 67. http://dx.doi.org/10.7833/100-0-655.

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24

Mikołaj, Olszewski. "The Nature of Theology According to Marsilius of Inghen". Studia Antyczne i Mediewistyczne 17, nr 51 (31.12.2019): 119–31. http://dx.doi.org/10.37240/saim.2019.17.52.7.

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Marsilius of Inghen’s Prologue to his Commentary on the Sentences diffusely analyses the nature of theology. The crucial part of his considerations deals with the problem of theology’s theoretical or practical character. Marsilius follows generally Thomas Aquinas’ thesis claiming that theology is theoretical as well as practical but at the same time it is more theoretical than practical. Marsilius’ argumentation adopts many elements of John Buridan’s conception of practical science worked out in his Commentary on the Nicomachean Ethics.

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25

Gage, Thelma. "The Challenge of Practical Theology - Selected EssaysThe Challenge of Practical Theology - Selected Essays". Nursing Standard 21, nr 43 (4.07.2007): 30. http://dx.doi.org/10.7748/ns2007.07.21.43.30.b638.

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26

Lee, Hyoju. "What is Pastoral Theology? : In Relation to Practical Theology and Public Theology". Korean Journal of Christian Studies 112 (30.04.2019): 221–50. http://dx.doi.org/10.18708/kjcs.2019.04.112.1.221.

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27

Bone, Jeremy. "Practical Theology in a Pentecostal Key". Pneuma 44, nr 2 (25.07.2022): 203–19. http://dx.doi.org/10.1163/15700747-bja10067.

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Abstract This article proposes that the empirical perspective in the discipline of practical theology, as championed by Mark J. Cartledge, offers dialogical potential between localized pentecostal praxis and academically situated theology. This essay first situates Cartledge’s scholarship in the broader field of practical theology, with attention given to the contributions of the empirical perspective. It then turns to Cartledge’s scholarship proper, charting the development of his methodological proposals via insights across three phases of his work. The first phase is distinguished by Cartledge’s methodological framing, with the author borrowing the empirical approach of Johannes van der Ven in studies on charismatic phenomena. In the second phrase of his research, methodological insights are further enhanced by a turn towards the dialogical potential of experience—referred to as contextual theology. While the contextual phase of Cartledge’s research sought to generate revised ecclesial praxis, the third phase of his research witnesses a turn toward public theology.

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28

Pitt, Trevor. "Vocation, Ministry and Practical Theology". Modern Believing 36, nr 3 (lipiec 1995): 33–39. http://dx.doi.org/10.3828/mb.36.3.33.

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29

Gay, Douglas. "Review Essay: Rewiring Practical Theology". Political Theology 12, nr 4 (czerwiec 2011): 608–12. http://dx.doi.org/10.1558/poth.v12i4.608.

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30

Ward, Pete, i Sarah Dunlop. "Practical Theology and the Ordinary". Practical Theology 4, nr 3 (styczeń 2011): 295–313. http://dx.doi.org/10.1558/prth.v4i3.295.

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31

Walton, Heather. "Seeking Wisdom in Practical Theology". Practical Theology 7, nr 1 (marzec 2014): 5–18. http://dx.doi.org/10.1179/1756073x13z.00000000028.

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32

Boyd, Jason C. "Practical Theology and Qualitative Research". Practical Theology 10, nr 1 (6.02.2017): 110–11. http://dx.doi.org/10.1080/1756073x.2017.1287097.

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33

Herbert, Clare. "Book review for practical theology". Practical Theology 13, nr 1-2 (3.03.2020): 192–94. http://dx.doi.org/10.1080/1756073x.2020.1742431.

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34

Malony, H. Newton. "A Practical Theology of “Welcoming”". American Journal of Pastoral Counseling 3, nr 3-4 (24.01.2001): 145–51. http://dx.doi.org/10.1300/j062v03n03_10.

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35

Macallan, Brian. "Trinitarian Mission and Practical Theology". International Review of Mission 108, nr 2 (listopad 2019): 389–400. http://dx.doi.org/10.1111/irom.12292.

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36

Northcott, Michael S. "Research Methods in Practical Theology". Contact 106, nr 1 (marzec 1991): 24–33. http://dx.doi.org/10.1080/13520806.1991.11758699.

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Lynch, Gordon. "Developing ‘post-religious’ practical theology". Contact 142, nr 1 (styczeń 2003): 22–27. http://dx.doi.org/10.1080/13520806.2003.11758972.

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Miller, Kent D. "Organizational Research as Practical Theology". Organizational Research Methods 18, nr 2 (2.12.2014): 276–99. http://dx.doi.org/10.1177/1094428114559216.

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39

Wilkinson, Loren. "Good Food: Grounded Practical Theology". Theology Today 72, nr 3 (październik 2015): 342–44. http://dx.doi.org/10.1177/0040573615592280d.

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Ernst Nipkow, Karl. "Empirical Research Within Practical Theology". Journal of Empirical Theology 6, nr 1 (1993): 50–63. http://dx.doi.org/10.1163/157092593x00045.

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41

Pattison, Stephen. "Book Reviews : Obscure Practical Theology". Expository Times 104, nr 4 (styczeń 1993): 123–24. http://dx.doi.org/10.1177/001452469310400413.

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42

Ahn, Sun-Hee. "Aging Society and Practical Theology". Theology and Praxis 51 (30.09.2016): 39–59. http://dx.doi.org/10.14387/jkspth.2016.51.39.

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43

Choi, Chu Hye. "Pastoral Care in Practical Theology". Theology and Praxis 60 (30.06.2018): 159–85. http://dx.doi.org/10.14387/jkspth.2018.60.159.

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44

Long, Thomas G. "Moses, Aaron, and Practical Theology". Theology Today 42, nr 1 (kwiecień 1985): 1–5. http://dx.doi.org/10.1177/004057368504200101.

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Davies, Douglas. "Practical Theology and Qualitative Research". Ecclesiology 5, nr 3 (2009): 376–78. http://dx.doi.org/10.1163/174413609x12466137866582.

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Isgandarova, Nazila. "Practical Theology and Its Importance for Islamic Theological Studies". Ilahiyat Studies 5, nr 2 (30.12.2014): 217–36. http://dx.doi.org/10.12730/13091719.2014.52.109.

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47

PATTERSON, JENNIFER. "Christian Formation in Practical Public Theology". Unio Cum Christo 6, nr 2 (1.10.2020): 147. http://dx.doi.org/10.35285/ucc6.2.2020.art8.

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Practical public theology engages questions concerning life together in a political community. Forming Christians in practical public theology draws on biblically informed principles and the experience of community in the church. It fosters a conception of public life that is wider than the strictly political, enabling responses with the resources and capacities of spheres beyond government alone. It cultivates a disposition to discern the multiple theological principles in many concerns of our common life and attention to multiple factors from the perspectives of practitioners in other spheres. Finally, practical public theology equips Christians to recognize more than material dimensions in challenges facing individuals and communities and to respond relationally, through loving service to all neighbors. KEYWORDS: Practical public theology, formation, creation, cultural mandate, common grace, image of God, stewardship, poverty, conscience, gender identity

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48

Laumer, August. "Karl Rahner and the practical theology". Warszawskie Studia Teologiczne 34, nr 2 (31.12.2021): 70–83. http://dx.doi.org/10.30439/wst.2021.2.4.

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It is surprising that Karl Rahner (1904-1984), as a systematic theologian, provided essential impulses for practical theology. But he played an important role in planning and editing the "Handbuch der Pastoraltheologie" (1964-1972). The basis for this work was Rahners view of practical theology as a science of the self-fulfillment of the church in the respective current situation. However, this ecclesial conception of pastoral theology soon encountered opposition. On the other hand, his demand for a “new mystagogy” was often taken up for concepts of mystagogical pastoral care and mystagogical learning.

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49

van der Pol, Frank. "The Profile and Use of John Calvin in the Dissertatie and the Institutiones theologiae practicae of Simon Oomius (1630–1706)". Church History and Religious Culture 91, nr 1-2 (2011): 179–92. http://dx.doi.org/10.1163/187124111x557845.

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This contribution deals with the reception of John Calvin and his theology in a seventeenth-century Dutch manual of practical theology written by Simon Oomius, a representative of Dutch Reformed Pietism in the period of high Orthodoxy. From the manual, which presents an exhaustive study of the doctrines of Scripture and of God, it becomes clear that Oomius uses Calvin as an important and reliable reference in the areas of dogmatics, exegesis, church history, and spirituality. He takes over arguments from Calvin by paraphrasing him, by using the same examples, by appealing to the same names, by summarizing Calvin’s explanation of biblical texts with approval, or even by including literal citations from his commentaries, letters, and articles, as well as the Institutes. The selective use is almost always in the context of polemics, but carefully in line with Calvin’s own reasoning. This case study shows that Oomius’s portrait of Calvin is directly connected with the essence of his own theology. The reformer of Geneva is considered for the promotion of piety. In Oomius’s eyes, the publications of Calvin are as a whole practically-oriented, and his “Institutes of life” are a living example of a theologia practica.

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McCarroll, Pamela R. "Embodying Theology: Trauma Theory, Climate Change, Pastoral and Practical Theology". Religions 13, nr 4 (29.03.2022): 294. http://dx.doi.org/10.3390/rel13040294.

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Since 2009, the amount of literature focused on the psychological and social dimensions of the climate crisis has increased exponentially. This growing interest in the topic is signaled especially in the American Psychological Association (APA)’s multiple reports on the mental health impacts of climate change. More recently, across different disciplines, links have also been made between trauma theory and the climate crisis. These rich discussions include overlapping concerns, areas of potential fruitfulness and theological implications for all the practical theological disciplines, especially for pastoral theology and practices of care. Given the implicitly existential, theological and spiritual dimensions embedded in the realities of both trauma and the climate crisis, there is an important opportunity for pastoral theology in particular, and practical theology more generally, to engage, learn from and contribute to the interdisciplinary conversation. In this paper, I first offer a brief overview of the literature in pastoral theology related to the climate crisis. Second, I present literature specifically on trauma theory and the climate crisis, outlining several of the key themes emerging across the interdisciplinary discussion. Third, I reflect theologically on the presented content, discussing and drawing forward areas of theological, epistemological and practical fruitfulness for practical and pastoral theology.

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