These groups have included: I learned over time, however, that some of these groups needed to meet by-trusted-invitation only. Once, after I gushed about a particularly spirit-filled and insightful discussion from the night before, a friend strongly expressed her disapproval that I had participated in an unauthorized and thus presumptively heretical activity.
Poor theology and a superficial, inaccurate understanding of God will only make our lives worse instead of bringing the comfort and hope we long for. Knowing about God is crucially important. We are cruel to ourselves if we try to live in this world without knowing about God. For the young children, being spiritual was about connecting with a transcendental being and with significant others in their lives through expressions of love, respect, hope, faith, compassion. Overtime, these informal gatherings grew into robust discussions of faith, theology, and the Bible. For the audacity to be a woman who led an unauthorized spiritual discussion, Anne was excommunicated as a heretic, banished from Massachusetts as unfit for civil society, and forced to flee to Rhode Island.
For this research project, I positioned myself as a postfoundationalist Being poor theology informal theologian. Practical theology is an in-between discipline between various theological disciplines. It is also multilingual in the Being poor theology informal that it speaks the language of the humanities, social sciences and theology at the same time.
In this in-between land, the practical theologian is confronted with and exposed to multiple realities and a variety of narratives. Here the voices of the marginalised and powerless people can be heard and new stories can be imagined.
In this in-between land, the practical theologian will also become vulnerable and fragile. The practical theologian can never be in a neutral space. Our own stories become part of the research story. Postfoundational practical theology is an effort to move beyond the modernistic boundaries of practical theology.
It is also an effort to avoid the relativism of anti-foundational theories. Its initial perspectives are highly contextual and its performances transcend the local and the concrete and ultimately facilitate interdisciplinarity.
Doing research about and with children asks for an exploration of body theology. Body theology is tangent with postfoundational practical theology.
My body became an instrument in doing the research and building trustworthy relationships. I carried the infants, hugged the children and played with them. As they got used to me and started to trust me, relationships were built. After a while, she started to smile when she saw me and held out her little arms to be picked up.
Body theologians reject dualistic thinking that would have us place the spirit above the body and deny the body; instead, they focus on the unity of body, mind and spirit Isherwood Sex, sexuality, sexual abuse and any other physical, sensory experiences cannot be seen as separate events that can be removed from spirituality.
According to FowlerTisdale We are our bodies. With embodiment comes a set of more or less integrated systems and functions that, largely without any conscious effort on our parts, constitute the remarkable concatenation of energy and animation that we call life or living.
Embodiment brings with it certain ground rhythms. With embodiment, there also comes another of the primary elements of selfhood: We need to have the experience of the body speaking meaning to us, and [we need] to contribute to the many voices that are laying claim to the right and responsibility of making meaning of experiences of embodiment.
How do actual physical bodies shape religious and theological knowledge? For her, embodiment theology gives meaning to the way practical theologians work on the ground Doehring A theology of presence and touch is part of embodiment theology. It is in the everyday tasks, like getting up, bathing, grooming, eating, going to work or going to look for work.
For him, kindness is love in action like doing little things for people. There is a relationship between theology and touch. Acts of kindness can only be accomplished by touching people.
Engaging with each other in a narrative and playful way can make it possible to create an equal and balanced landscape between the researcher and research participants bibliotherapy.
When doing research with children, the position of the researcher is crucial. The researcher must be mindful of the differences in power between themselves and the children they are meeting.
In research with children, the invitation for adults to reproduce dominant cultural practices of marginalisation is ever-present.
I was aware and sensitive to the fact that I was a white middle class woman trying to do research with vulnerable, impoverished children in an informal settlement.
These factors automatically put me in a power position. The noun-stem of the Nguni term encapsulates the essence or quality of being human. It is for this reason that persons outside the linguistic-geopolitical unit in these societies are not necessarily accorded the same degree of essence or quality.
In Tsonga, it means that a white person has no relatives, money is his or her relative.
The term gives the impression that the quality of being human is exclusively for blacks, excluding persons of other races. The stories of children living in Zama Zama Doing research in an informal settlement with young children and their parents was challenging.
As researcher, I was challenged to work creatively with what was available, because resources were reduced to the bare minimum.Poor theology and a superficial, inaccurate understanding of God will only make our lives worse instead of bringing the comfort and hope we long for.
Knowing about God is crucially important. We are cruel to ourselves if we try to live in this world without knowing about God.
If we want good theology, we need to use good logic. Can you think of better biblical examples than what I used? For more articles like 4 Informal Logical Fallacies & Biblical Examples go to Billy’s website at srmvision.com Nov 04, · Murphy talks of the differences between traditional formal learning as ‘pushing’ the student whereas informal learning is more like the student is being ‘pulled’.
Initially, at least, new learners need to be ‘pushed’ by the more structured environment of formal teaching. For the young children, being spiritual was about connecting with a transcendental being and with significant others in their lives through expressions of love, respect, hope, faith, compassion.
Poor and Poverty, Theology of. Poverty in Scripture can be both social and spiritual. The words "poor" and "poverty" cover a wide range of meaning, overlapping with terms like "widow" or "orphan, " which underscores the expansive nature of the topic.
The Peace Pulpit: When Jesus says, "Blessed are the poor," he's talking more about an attitude, a way of knowing one's need for God. Listen to Bishop Gumbleton's homily.