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Peter Hart

difference between practices based on theological reflection and those that are not. This includes finding God in his absence, approaching subjects of sin and sex with young people, and developing a theology of summer camps, outdoor adventures, and short-term mission trips. The book concludes with a

David F. White

of this in systemic fashion. They are not saying there have never been young people who have gone through puberty; or passed from childhood to adulthood; or that were subject to certain emotions and/or social tensions that sometimes go along with this transition. Kirgiss seems to emphasise her

Jos de Kock, Wielie Elhorst and Marcel Barnard

the encounters between people and their experiences together. Saris calls learning rooted in everyday life the ‘catechesis of life’. 26 The notion of learning in life stresses the importance of the learning subject and a bottom-up pedagogical perspective. In the Christian community, learning does

Spaces of Possibilities

The Role of Artifacts in Religious Learning Processes for Vulnerable Youth

Tone Stangeland Kaufman and Astrid Sandsmark

(cultural tool), subject (an individual, community, or group), and object (motive, aim, or direction). Mediation processes are not to be understood as causal processes. Rather on the contrary, the processes of mediation can sometimes seem to acquire a life of their own. Hence mediating artifacts are

David F. White

contexts of ministry whose aspects these disciplines presume to probe. 3 More significantly, youth ministry, now located in the theological academy, is subject to liberal and neo-liberal correlational methodologies that emphasise what can be learned from social sciences while relativising the

František Štěch

different definitions of those who are the subject and object of youth ministry: 1. Youth are defined as young people ages 12–18 in junior high school or high school. 2. Young adults are defined as young people ages 19–39, who are single or married, divorced or widowed, and in college, working

Raised a Teenage Kataphatic

Utilising Spiritual Type Theory in Assessing Catechetical Models of Adolescent Faith Development

Samuel E. Baker

institutions find in the combination of Bible classes, chapels, small groups, and campus-sponsored ministries opportunities for spiritual nurturing and growth. 8 Even interactions in class on singular subjects such as prayer are viewed along pedagogical, as well as institutional lines of faith developing

Human Beings and Human Becomings

Departing from the Developmental Model of Youth Ministry

Wesley W. Ellis

for young people who are not subject to development because of clinical developmental disabilities – claims that “if we limit our understanding of one’s spirituality in terms of age-appropriate moral growth… then we will likely miss what kids with developmental disabilities have to offer.” 20 But

Ronelle Sonnenberg, Elsbeth Visser-Vogel and Harmen van Wijnen

less verbal-cognitive approach. A variety of post cards was offered, and it was ensured that they encompassed an extensive range of subjects and offered as much openness as possible. The cards covered different fields: nature, buildings, activities, objects, people, animals and explicitly church and

Regulating the Empirical in Practical Theology

On Critical Realism, Divine Action, and the Place of the Ministerial

Andrew Root

ministry precedes all formal knowledge we might have of God. Theology can only be practical, because its very epistemological object is the pure subject of God’s ontological state of ministering to creation. Theology is practical because its subject is the practical action of God’s self. And this action