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only evangelical church in the area but they were not doing a very good job at outreaching into the community. ‘We were fairly inward.’ From the Living Temple perspective, the merger was motivated by an opportunity for growth and an opportunity for older people to come into the congregation. The

In: Ecclesial Practices
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their pedagogical isolation, parents appreciate a school that values parental partnership. Their participation in school activities is not only motivated by a willingness to contribute to school life, but an attempt to bridge the distance between the two worlds (home and school). The second connection

Open Access
In: Ecclesial Practices

5.1 Factors behind the Shift We learn from Gross (1975:21) that, “It is a well-known sociological phenomenon that alien immigrants often turn to mercantile endeavours because they have no attachment to the foreign soil, shun isolated living among native majorities, are familiar with two or

In: Serving at the 'Banking-Tables'
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different ways relate to the sanctuary space of Our Lady, Trondheim, Norway, a 12th-century ecclesial place dedicated to practices of care and hospitality towards people living in marginalized life situations. The elements from folk-church ecclesiology used as analytic categories are the Lutheran theology

In: Ecclesial Practices
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Introduction The Mass and the doctrine of the Eucharist are two of the most significant tenets of the Catholic faith. The Catechism of the Catholic Church says: ‘The Eucharist is the heart and the summit of the Church’s life’ (1407) and it still is a doctrine of the Church that failing to

Open Access
In: Ecclesial Practices

church, offers a distinctive grammar and discipline. Scripture is the font and the Spirit is the guide of this counter-cultural praxis. Christian ethicists in this tradition seek to identify the dispositions, discourses, or narratives that enable Christian recognition of a good life in the midst of a

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In: Ecclesial Practices

contextualise the Jesus story. Hence, we saw how much such contextualisa tion accommodates or departs from the New Testament to pro pose a Christ who is incomparable, mighty, and stronger than the intimidating evil forces of Ghanaian life. Consequently, I ar gued that, for the Ghanaian Pentecostal, it is Christ

In: Christology and Evil in Ghana

1 Introduction In this article I want to open up how theologies of place emerge from narratives of everyday life, in conversation with Michel de Certeau. 1 De Certeau is an obvious conversation partner for such a task, given his work on everyday practices and the ‘subtle logic of

In: Ecclesial Practices

. Firstly, the majority of church growth is currently occurring in countries where much of the population is living below the poverty line. 4 And secondly, according to a 2002 report submitted by the World Evangelical Alliance ( WEA ) to the United Nations Commission for Human Rights ( UNCHR ), Christians

In: Serving at the 'Banking-Tables'

. As the business world, friendships, the military, and other spheres of life are increasingly integrated with the new media, there will be enormous pressure to make the literacies of these media the centerpiece of education. We believe that a better approach will be to balance these literacies with

In: Ecclesial Practices