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Abstract
This paper argues that to help adolescents respond to Jesus’ call to pick up their cross and follow him, the contemporary Pentecostal/Charismatic practice of prophecy/revelatory experience must be reimagined and framed within the ministry of Christ. Without this Christocentric framework these experiences are reduced to immediate therapeutic experiences of individual flourishing and are not sufficient to redefine the adolescent’s past and offer direction for a future developing faith identity. Synthesis of Walter Brueggemann’s The Prophetic Imagination, with adolescent identity formation and critique of the contemporary Pentecostal practice of prophecy highlights implications for realigned practice in order to foster the confidence in adolescent believers to form counter cultural identities in light of the Coming Kingdom.
Abstract
Despite at the peak level of strength and power, young adults are also prone to experience life crises. Hence, it’s crucial for churches to cultivate reinforcement approach to encourage and provide emotional support for young adults who experiencing life crisis. Though not specifically addressed for young adults, Jesus, in the Gospel of Matthew demonstrated the community service for people dealing with crisis. One notable pastoral approach carried out by Jesus in his service is utilization of “past experience” known as “nostalgia” in psychological studies. In Matthew, Jesus adhered to 2 types of nostalgia ‒ personal (Matt. 18:2) and historical (Matt. 22:32) nostalgia. This empirical research conducted on 103 young adults of hkbp Cibubur, East Jakarta. The study aimed to test hypothesis on whether nostalgia can predict hope for the future, which generates motivation, strength and creativity in the midst of life crisis. The result suggested that nostalgia may predict hope on people whose dealing with life crisis [R2 = 0.21; F (27.08, 1), p < 0.001].
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Abstract
The Afrocentric-Youth Paradigm proposes a research methodology or a model for doing African youth research. Afrocentrism highlights that African research is done by African people through the actual African lens and approached from African cultural perspectives. This means that the lived cultural experiences of the African people are imperative in producing a more reliable and credible research output. On the other hand, it is normal for young people in Africa to experience discrimination and exclusion from major decision making and activities due to age. Most African cultures value the aged above young people with the assumption that they are inexperienced and therefore do not have much to offer. It is in this light that I propose that African cultures need to be interrogated holistically and thoroughly when researching on young people. The Afrocentric-Youth Paradigm is a proposed research methodology that provides specific questions that need to be addressed in the culture while doing African youth research.
Author:
Abstract
Generation Z (Gen Z) comprises current adolescent culture, bringing with them a generational worldview lens for topics such as: suffering, success, identify formation, and social justice. Gen Z values safety, has a heart for the outcasted, and is forming identity around successes and accomplishments. This article seeks to ground Gen Z with a piece of historical Christian faith and teaching, applying the fourth-century teachings of John Chrysostom to today’s Gen Z. Much like Chrysostom’s audience, Gen Z views suffering and hardship as punitive and to be avoided. Chrysostom’s teaching provides a fuller understanding of suffering, equipping his audience, and today’s Gen Z, with a mode for building resilience through thanksgiving. Chrysostom taught on the importance of charity, which allows Gen Z to engage their generational values for tolerance and acceptance in the Kingdom of God.
Translator:
Just pronounce the word “manga” and conflicted representations of media reception emerge: either passive teenagers immersed in Japanese fictional worlds, or hyperactive fans. To understand what drives a variety of teenagers to read manga, we conducted empirical research among French readers enrolled in secondary schools. Manga is part of a whole constellation of interests, including music and digital technology. It is also the object of analytical, ethical or concrete appropriations. Reading then becomes a way to deal with past experiences and to connect with others, to learn how to express emotions and to assert (or contest) age and gender norms.
Just pronounce the word “manga” and conflicted representations of media reception emerge: either passive teenagers immersed in Japanese fictional worlds, or hyperactive fans. To understand what drives a variety of teenagers to read manga, we conducted empirical research among French readers enrolled in secondary schools. Manga is part of a whole constellation of interests, including music and digital technology. It is also the object of analytical, ethical or concrete appropriations. Reading then becomes a way to deal with past experiences and to connect with others, to learn how to express emotions and to assert (or contest) age and gender norms.