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A Butterfly Effect: The Impact of Marriage and Family Therapy Training on Students\u27 Spouses
Get PDFThis qualitative study examines the impact of mar- riage and family therapy (MFT) training on the
marriages of trainees. Analysis of data from 18 spouses of alumni from a training program in an evangelical Protestant seminary found participants reporting mostly negative impacts related to time and finances, both negative and positive impacts related to role changes and adjustments, and mostly positive impacts related to marital communication. The additional contribution of this study has to do with the report of an overwhelmingly positive impact of systemic, integrative MFT training on the student’s faith as observed by their spouse and on the spouse’s own faith
What Difference Does It Make?: E-Learning and Faith Community
Get PDFBy adopting a relational model of teaching and learning we can better align our programs of Christian education with our fundamental understandings of the faith. Digital technologies can help us do this more fully and more effectively
A Communion That Is Holy: A Gospel Economy
Get PDFThe sacrament of Holy Communion trains us in a gospel economy. Receiving from God, we are taught to give. Freed from an obsessive attraction to temporal things, but also from a pious repulsion of them, we are drawn into a holy communion with God, neighbor, and material goods
Sharing Witness Along the Way: Engaging the Lived Theology of an Urban Congregation in Evangelical, Public, and Missional Strands
Get PDFThis ethnographic phenomenology explores the lived theology of an urban congregation as it engages with civil society. Drawing methodological considerations from Jen-Luc Marion, Paul Ricoeur, and James Clifford, the research journey attends theologically to the sociality embodied both within the congregation and with its neighborhood for the sake of participating with this congregation in bringing to discourse its lived evangelical, public, and missional theological strands.
Drawing upon Charles Taylor\u27s use of moral frameworks in relationship to narratives, practices, and goods, the evangelical strand explores intimacy as a strongly valued good. Theologically, such a good makes possible James McClendon\u27s vision of a community of watch-care that bodies-forth a politics of forgiveness rooted in the Gospel. The evangelical narrative names intimate, authentic, and face-to-face relationships as participating in the Gospel of reconciled relationships. But such a narrative also excludes, for it understands Christian identity in relationship to firm boundaries.
The public strand narrates the congregation\u27s perduring presence in and with the public life at its margins. Drawing upon McClendon and Miroslav Volf, the researcher shows how the congregation innovates with the theme of embodied witness to demonstrate generative reciprocality in the congregation\u27s public life. Its public life at the margins both bears witness-to and bears witness-with its neighbors in the generation of a common life Innovating with David Tracy\u27s \u27mutually critical correlation,\u27 the congregation\u27s embodied witness is a \u27mutually critical participation\u27 in and with public life. But such reciprocal witnessing is experienced by the congregation as a loss of its evangelical-intimacy narratives and thus its public life is often considered non-theologically.
The missional strand disclosed to the congregation both this lack of theological attention and an emergent metaphor of \u27sowing\u27 by which the congregation articulated its trust in God\u27s faithfulness in its present liminality created by the public strand. As such, the missional strand demonstrates the possibility of genuine theological innovation on the part of the congregation to recognizing the gift of the \u27other\u27 and stranger in its midst, the gift of a public life on the way to God\u27s future in Christ
The Lord is a God of Justice (Isaiah 30:18): The Prophetic Insistence on Justice in Social Context
Get PDFThe prophets insisted on economic justice because they understood the Lord to be “a God of justice.” If justice is part of the very character of God, God\u27s people must also embody justice