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Toward Re-Enchantment of the Cosmos

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

David F. White

aesthetics as validating—frequently looking to youth as a source of energy, beauty, joy, spontaneity, creativity, camaraderie, and authenticity. Freud furthered the Romantic agenda with his view that social expectations were manifestations of pesky ego and superego structures, which inhibited authentic

Lack of Belonging as Disrupting the Formation of Meaning and Faith

Experiences of Youth at Risk of Becoming Marginalized

Suvi-Maria Katariina Saarelainen

here is focused on trash talk… According to the rumours, I’ve been pregnant like a hundred times, even though I did not know about it. I have escaped from a mental hospital or jail. I just laughed about it. I don’t waste my energy on stressing about it. Niina explains that first she was bullied

Henk de Roest and Simon Hill

Practices . The first time that we met him, at Gladstone Library, he impressed us, not only by his knowledge and wisdom, but also by his wonderful sense of humour, his graciousness and genuine kindness and seemingly boundless energy. Later we noticed how he often gave a platform to young scholars. May our

Nigel Rooms

above, in pmc we introduce six corporate spiritual practices to diffuse through the life of the congregation over the long-term. At least three of these six practices, or corporate ‘holy habits’, are designed to enable a Christian community to deal creatively with the energy that good conflict can

Werner Ustorf

repentance in the North, among them that of intercultural theology. From the start, intercultural theology received its thrust and energy not only from the discovery that all theologies 1 Several friends and colleagues helped me collecting the information presented in this paper, among them Dr. Lynne Price

Seeking the Muslim Gandhi

Asghar Ali Engineer and the Shifting Positions on 11 September 2001 Debates on Islam and Violence

Farid Esack and Ashraf Kunnummal

(London: M.E. Sharpe, 2009), 179. 3 One of the authors, Farid Esack, first met Engineer about forty years ago and remains deeply inspired by his (Engineer’s) energy, multifacetted activism for the poor and willingness and capacity to endure much personal suffering for his cause at the hands of a community

Yalin Xin

engaged their focus and energy into this dynamic and made a great diff erence. In the history of the WOL movement, at least two stages of such paradigm shifts can be clearly identifi ed, which led Christians of the WOL to coming to a new understanding of the nature of the Christian faith and what it meant

Robert Gallagher

Evangelicals believe that the Bible needs to be interpreted in its original con- text. Scholars devote considerable energy and time to understand what the fi rst author was saying to the fi rst audience. However, the task of interpreta- tion is not complete when the earliest meaning is understood by the scholar

Anna Aven

As the Song of Songs relates in chapters two and three, the bride finds herself alone, out of the presence of her love. This causes great consternation and she determines that she must have him, so she goes to search for him. In the same way, the loss of the wild abandoned pursuit of our divine Lover results in burnout in ministry. The thrust of this article is not to further discuss the widely recognized idea that burnout in ministry does occur, but rather to dissect burnout in the stages in which it occurs as well as the areas that it affects the minister, and then to recognize it in its earliest forms so that the loss of fire for God is not the end result of the flames the minister encounters in minishy. Included in this article is a discussion of theology regarding the "indispensability complex" that many ministers often receive from the continuing expectations of their church or ministry, as well as a discussion of handling times of darkness in the minister's life and fanning into flame the passion for our Lover, which is the source of all energy in the ministry.

Series:

Tanya Riches

The yarning conversations of the pilot study (Chapter 2) suggested that a participant’s experience in worship provided “emotional energies” for social engagement, and that these energies were generated “in the Spirit.” Still, further research was needed. The theoretical underpinning of irct