Search Results

You are looking at 1 - 10 of 10 items for :

  • All: "Reformation" x
  • Youth & Adolescence x
Clear All

Coming of Age in the Reformation

Martin Luther’s Theology of Children and Adolescence

Joel Mayward

historical era or context may be a “youth” in another culture, perhaps even an “adult.” As a relevant example, one scholar has argued that the Reformation is a “youth-driven phenomenon,” given the ages of the Wittenberg University scholars. 2 Moller considers the Reformation one of the outstanding youth

, Les questions que se posent les jeunes sur l’islam: itinéraire d’un prof  75 Boris Paschke Volume 17, No. 2 Editorial  79 Jos de Kock Articles Normativity in Empirical Youth Ministry Research  81 Jos de Kock, Ronelle Sonnenberg and Erik Renkema Coming of Age in the Reformation

Jos de Kock

theological youth ministry research in terms of a sufficient reflection on normativity. Whereas the first article is a methodological contribution, the second article has a historical approach. This piece is from Joel Mayward: Coming of Age in the Reformation: Martin Luther’s Theology of Children and

Toward Re-Enchantment of the Cosmos

Responding to Andrew Root’s Faith Formation in a Secular Age

David F. White

characterises as hypostatic. 12 Interestingly, Taylor includes in his genealogy (oddly missing in Root’s book) the key role of the Protestant reformation in creating modern secularity. For Taylor, the Protestant reformation intensified the role of discipline for individuals and societies, which, over time and

Jennifer Lewis

interpretations have done so. For an excellent resource tracing the history of female-affirming interpretation see John L. Thompson, Writing the Wrongs: Women of the Old Testament among Biblical Commentators from Philo through the Reformation (Oxford University Press, 2001), http

Steve Griffiths

The Emerging Church Movement is understood by many to be seeking fresh expressions of church. for a contemporary culture. However, setting this movement in a broader historical ecclesiological context provides substantial food for thought on the theological motifs and practical outworking of such 'new' communities. Assessing the self-defined principles of emerging church against the writing and history of the Reformation illustrates that both the questions and solutions that ECM seek to address have afar deeper historical and theological location.

David F. White

Popular youth ministry in recent history has focused primarily on short-term aims of Christian formation and has largely neglected forming youth for a lifetime partnership with God in vocation. Vocation emerged as a Christian doctrine in the Protestant Reformation, but contained a naïve view of status quo social roles inappropriate for today. James Fowler is among a group of contemporary theologians articulating an upadated vision for Christian vocation. This paper highlights results of a study at Emory University in which researchers identify four key profiles or distinctive ways in which youth negotiate their futures in response to Christian faith. These profiles hold significance when compared to Fowler's vision for Christian vocation, especially as they illuminate possibilities for congregations in forming youth.

Youth Ministry Creating Ecclesial Space

The Work and History of ‘Urban Saints’ and the Development of Ecclesiological Thinking within Youth Ministry

Mark Scanlan

generally said to have begun with the Martin Luther in 1517, 39 the process and controversies known as the Reformation were catalytic in providing the conditions for one of the most creative periods in history of the Christian church. 40 That it was ‘young theologians and youthful laymen’ who sparked this

Regulating the Empirical in Practical Theology

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

Andrew Root

humanity. This, of course, has some Barthian propensities, but it is much broader than that, connecting with much of Protestantism since the Reformation. For instance, Douglas John Hall, who is drawing from Luther, says, “We affirm that, in the relation between reason and revelation in Christian

Nathan Hussaini Chiroma

the Kingdom (didactic); and 3) we walk alongside others as they begin to live new lives and speak a new language on the basis of their new identity ( paracletic ). The Word, according to Williams, 59 must be experienced and lived through ongoing moments of conversion, transformation and reformation