Christian Practice Research Articles

Epilogue: Listening and the Moral Life

The Synod on Synodality placed the concept of “listening” at its core. Throughout the four-year process of the synod, people have agonized over who was listening to whom, on what terms, and to what end. The aim of this epilogue is to reflect on the moral implications of listening. I argue that we have the capacity to engage in listening at various levels of depth—that is, the degree to which the listener is decentered from him or herself, entering into a relationship with the other, and ultimately with Christ. I describe three gradually deepening levels of listening: intentional listening, which constitutes a simple act of acknowledging and curiously learning about the other; recognitive listening, wherein understanding of the other occurs; and caritative listening, a practice of free self-giving in a kenotic move which transforms listening into an authentically Christian practice.

‘Who Can Forgive Sins but God Alone?’ Third-Party Forgiveness and Christian Practice

‘Who Can Forgive Sins but God Alone?’ Third-Party Forgiveness and Christian Practice

Visions of the Whole: Scripture, the Life of Christian Doctrine, and Formation

AbstractThe idea of ‘Christian doctrine’ has become sundered over time from its spiritual roots as part of the formative Christian life shaped by a vision of the whole that sees everything in integral and open‐ended relation to God. This review article explores some of the reasons behind this severing of Christian doctrine from everyday Christian practice. It then unpacks how the unity between Christian doctrine and spiritual formation is retrieved in three recent publications that variously explore the nature of Christian doctrine. Together, they offer a vibrant account of Christian doctrine, its formative power and its calling to be humbly confident as a form of life under God.

Learner-Centered Pedagogy and Preaching: A Postmodern Framework for Transformation of Preacher and Listener

This essay will contribute to the ongoing conversation related to postmodern homiletics by engaging with the elements of learner-centered teaching. Recognizing that modernist methods have diminished effectiveness for the postmodern hearer, learner-centered preaching holds potential value by realigning preaching with the cultural shift in theological beliefs about authority, power, and community. Learner-centered teaching, represented by Maryellen Weimer, is a pedagogical approach rooted in democratic and egalitarian values that focuses on these changes in the classroom: the role of the teacher, the balance of power, the function of content, the responsibility for learning, and the method of evaluation. This essay will present the advent of learner-centered teaching and outline its elements. Next, the relationship between teaching and preaching will be examined. Then, an exploration of the context of learner-centered preaching. After that, each learner-centered teaching element will be considered focusing on how they have been utilized in preaching and offering proposals of how they could be integrated. Finally, conclusions will be drawn about the power of learner-centered preaching for the transformation of speaker and hearer. The end goal of learner-centered preaching is a change in Christian practice; therefore, more than just discussing the theory of learner-centered preaching, this essay will provide praxis for immediate implementation.

The Humanity of Faith: Kierkegaard’s Secularization of Christianity

The nature and practice of Christianity is a major, if not the primary, topic in Kierkegaard’s authorship. What it means to live a Christian life is a persistent topic in many of his major works, and yet, he spends most of his authorship criticizing traditional ways of practicing Christianity. While his critique of institutionalized Christianity and merciless unmasking of the hypocrisy of self-proclaimed Christians is rather clear, namely that they are not actually Christian, it is more difficult to get a clear idea of Kierkegaard’s alternative. What is a true and sincere Christian life for Kierkegaard? The argument of this article is that Kierkegaard’s famous existential approach to Christianity amounts to a secularization of Christianity and as such can be seen as a critical development of and not a rejection of the Enlightenment critique of religion. The article uses Kant as an advocate of the Enlightenment critique of religion that Kierkegaard inherits and develops critically, and after having examined Kierkegaard’s existential dialectics, an outline of Kant’s transcendental approach is, presented against which Kierkegaard’s existential alternative is examined in more detail. Kierkegaard’s existential approach is radical with its insistence on “that single individual” and on the existential challenges of human freedom that Kant banned from his analysis of both morality and faith. While Kant presents us with the transcendental possibility of faith, Kierkegaard is concerned with the existential reality of faith. It is argued that Kierkegaard’s existential analysis of faith helps us to find the connection between radical individual choice and the rational morality that is not always evident in Enlightenment—and especially Kantian—accounts of morality.

Manuscript Mystique

Abstract The following study takes its cue from a body of literature that seeks to challenge the academic discourse on “religion” as transcendent, irreducible, and unique – sui generis. Naturally, a sui generis conception of religion also views religion’s objects through a lens of transcendence and divine authority. These objects possess immense meaning potential and act as social mediators in particular social contexts. In both ancient and modern times, early Christian manuscripts are examples of such religious objects. They are evidence of the literary practices of early Christians and are windows into their social contexts, reflecting how these believers navigated their socio-cultural realities. Modern scholars often use these manuscripts as evidence to postulate the existence of homogeneous Christian communities who created these texts for their theological upliftment. However, are such postulations supported by the material evidence? This paper examines one case study where 𝔓72 has been propped up as a witness to the presence of a coherent unified proto-orthodox Christian community in the fourth century CE in Egypt. The following research concludes that extant evidence points to a socio-religious context in Egypt during this period that was remarkably complex; as such, the existence of such a community cannot be supported.

Different Religion, Same Meditation?

The practice of meditation has become popular in Western countries during the last decades as an Eastern, and predominantly Buddhist, exercise. However, when properly compared, Christian contemplation and Buddhist meditation show numerous similarities. This paper sets out to determine the extent of comparability between these practices of the two traditions and how they are embedded in their respective theoretical frameworks. Additionally, as a further step, it aims to demonstrate how contemplative practice can act as a basis for Buddhist–Christian dialogue. The research centres around the works of two eminent monks of the 20thcentury, the American Trappist Thomas Merton and the Vietnamese Thiền master Thích Nhất Hạnh. Their work provides an ideal target of analysis, since both were not only widely appreciated members of their respective traditions but also deeply engaged in interreligious dialogue, and thus they had a proper understanding of each other’s tradition. In this paper, the author will first analyse and compare the works of Nhất Hạnh and Merton written on contemplation during approximately the same time to determine what exactly they understand by the terms ‘meditation’ and ‘contemplative prayer’, respectively. Then, their works regarding the other monk’s respective religious tradition will be discussed and compared to see what the two authors select as main avenues of comparison. The main conclusions of the article are that the concepts of meditation and contemplation in Buddhism and Christianity denote strikingly similar exercises, which aim to achieve similar goals despite differences in theoretical formulation. For Merton, Christian contemplation aims to reconnect the believer to God with whom the initial unity was lost through the Fall of Man and the establishment of the ego-self as an entity separate from God. Such contemplation needs to happen in interior solitude and involve a complete self-emptying of the believer to become one with God. Since separation from God through the ego is the fundamental problem of humans, reconnecting to God through contemplation is seen as the highest form of prayer and, indeed, life. In a similar vein, for Nhất Hạnh, the fundamental problem of humanity is the misconception of a permanent self, which results in dividing the world into different, separate entities. Thus, for him, similarly to Merton, the goal is to reach a supreme unity beyond distinctions and duality. Moreover, the way to such unity is precisely meditation, which can best unify body and mind and thus bring forth Buddhahood. Then, as the second step, the article presents how Merton and Nhất Hạnh draw parallels between Christianity and Buddhism on the basis of similar contemplation. Merton points to, among others, the connection between God and the absolute Void of Zen, kenosis and śūnyatā, whereas Nhất Hạnh points to similarities between nirvāṇa and the Kingdom of God as well as mindfulness and the Holy Spirit. Thus, the paper provides a thorough analysis of the similarities of meditation practice in Christianity and Buddhism, as practiced by Thomas Merton and Thích Nhất Hạnh, and how these similarities can provide a basis for dialogue between the two religions in modern times.

Intersection of African Indigenous and Christian Ethics in Fanny Crosby's Hymns: Yoruba Cultural Perspective

This study set within the context of Yoruba cultural perspective, explores the complex mantle of African indigenous and Christian ethics embedded in the hymns of Fanny Crosby(1820–1915). Bridging the gap in the literature that have analyzed Crosby'sdeep-rooted work in Christian theology, the author sargue that the ethical values and moral teachings epitomized in her hymns significantly resonates the indigenous ethics of the Yoruba people, one of the major ethnic groups in Nigeria. Through a qualitative analysis of four of Fanny Crosby's hymns, this study identifies thematic counterparts between Crosby's Christian ethics and the Yoruba concepts of "ìtẹŕ íba" (submission), "ojúàánú" (mercy), "ìfẹń iarajin" (commitment), and "ìfẹ"́ (love) which form the philosophy of interpersonal relationships and community life of indigenous people. The methodology of the study combines ethnographic study with the matic and interpretive phenomenological analysis to evaluate the ethical connotation of the sampled hymns that agrees with Yoruba moral values. The findings opined that while Crosby's hymns communicate Christian ethical values, its translation to Yoruba language echoes the indigenous moral imperatives of indigenous people, thereby encouraging a cross-cultural ethical interaction. The study contributes to the broader discourse on intercultural theology and ethics and opens new avenues for investigating the influence of African indigenous thought on Christian practices.

Establishing Faith – The Close Relationships, the Early Influences and the Aspect of Integrity and Trust

Abstract This study examines the establishment of Christian faith amongst Norwegians aged 30–40, with focus on the impact and nature of early religious influences. Employing an explanatory sequential mixed-methods design, the research synthesizes quantitative data from 585 participants, complemented by qualitative follow-ups with 10 respondents from the initial cohort. The tripartite investigation probes into the dynamics of Christian faith formation in this demographic. It particularly scrutinizes the synergy between personal relationships and engagement in Christian practices. The findings suggest a composite of activities that collectively underscore their significance. While youth ministry and parental influence during adolescence play notable roles, the qualities embodied in personal relationships – characterized by warmth, trustworthiness, and integrity – may be more crucial than the structural aspects of the relationships themselves. These insights contest conventional views of predominant influences on faith formation and religious acculturation, underscoring the salience of authentic interpersonal connections in navigating one’s spiritual trajectory.

PERAN DOA BERSAMA DALAM KELUARGA KATOLIK UNTUK MENGEMBANGKAN IMAN ANAK DI LINGKUNGAN SANTO YUSUP PAROKI SANTO YUSUP BINTARAN YOGYAKARTA

This study aims to determine the views of Catholic families regarding the role of joint prayer, to find out the supporting and inhibiting factors in carrying out joint prayer, and to find out what efforts can be implemented to increase the activity and awareness of the implementation of joint prayer in Catholic families to develop children's faith in the Saint Joseph Parish Bintaran. The main problem of this paper is the extent to which the implementation of joint prayer in Catholic families in the Saint Joseph's Neighborhood is neglected because it is difficult to divide the time because both parents are busy with work. In connection with this main problem, the writer is interested in writing this thesis with the hope that it can help Catholic families to increase their activity and awareness of the implementation of joint prayer. To study the main issues, the authors conducted observations and interviews with parents as resource persons, children and the head of the Santo Yusup neighborhood as validators to obtain data. The results of the research in this paper are that there are still a number of Catholic families who neglect the implementation of prayer along with busyness due to work, laziness and low awareness of inviting to pray together. Realizing this, efforts are needed to increase the activity and awareness of the implementation of joint prayer in Catholic families to develop children's faith. With suggestions from sources, the authors suggest family catechism activities using the Shared Christian Praxis (SCP) model. Through family catechesis with the SCP model, it is hoped that it will become a means for young families and young people to become more aware of being more active in carrying out joint prayers in the family. Collective Prayer in Catholic Families

Psychedelics, the Bible, and the Divine

The current psychedelic renaissance intersects with Christian practices in two key ways. First, as psychedelic-assisted therapy (PAT) becomes more common, Christians undergoing therapeutic medical treatment may seek outside support for integrating into their religious lives mystical experiences that occur during psychedelic sessions. Second, with increasing legal access to psychedelics, more Christians may explore their spiritual potential outside of a medical context, either individually with spiritual guides or collectively in organized retreats. Many will have mystical encounters related to the Divine. Whether the experience involves the overwhelming presence or absence of the Divine, these Christians, too, will seek integration support. This essay argues that the Bible can serve as a rich source for such integration, because it contains significant material about mystical experiences marked by altered states of consciousness. First, I summarize the importance of the psychedelic renaissance, especially the scientific studies being conducted, as it relates to Christian practices of spiritual formation. Second, I explore new work being conducted by biblical scholars regarding embodied religious experiences with the Divine (and others), including mystical experiences. Third, I consider the Apostle Paul’s embodied mystical experience, with special attention to 2 Corinthians 12:1–10, as one example of biblical material that might intersect with or inform psychedelic mystical encounters that contemporary Christians might experience (whether in a medical therapeutic or non-medical spiritual formation setting). Finally, I indicate directions for further research and discussion.

Reading Black Theology of Liberation in the African American Christian Experience of the 1900s–2000s

ABSTRACT Like other forms of theology, Black Theology emerges out of the critical thinking, reflection, and Christian practices of African American people. Theology is generally developed out of Christian people's experiences at different times. Since theology is not mentioned in the Bible, people would continue to formulate theologies using scripture to answer their theological questions. This article discusses African Americans’ questions, thinking, and reflection through their Christian experience and a few responses to Black Theology in the United States. Since the emergence of Black Theology, there have been questions and criticism raised by European theologians. This article reflects on a few of those questions to further examine the context and purpose of Black Theology.

The Influence of African Traditional Beliefs and Practices on Neo-Prophetic Christianity: An Analysis

The rapid expansion of the neo-prophetic strand of Pentecostal and Charismatic churches in Africa has resulted in much public and academic scrutiny against the backdrop of perceived appropriation of elements of indigenous African faith. Even though African countries have retained secularism in place of a state religion, many African states, notably Ghana, have remained steadfastly committed to their traditional religions, sometimes even working in tandem with monotheistic Abrahamic religions like Islam and Christianity. Unquestionably, indigenous African religious beliefs have had a significant impact on African mental matrixes, which in turn has affected the practice of Christianity. Thus, the purpose of this study was to investigate how Ghanaian Christianity was impacted by traditional African beliefs and customs. In particular, a study of neo-prophetic churches at Manso Dome-Beposo within the Ashanti Region of Ghana was employed. The data for the study was gathered using interview guidelines and qualitative approaches. The data collected was thematically analyzed in line with the reviewed literature. The study found that most prophetic explorations involve the use of rituals, artefacts, and stylistic forms, which are similar to Abisa in the Akan spiritual cosmology. The study found out again that, there are several elements suggestive of African traditional religious influence on Christianity. For instance, it was observed that the notion of the existence of evil spirits in Akan cosmology has strongly influenced contemporary prophetism in Ghana. The study concluded that although the idea that Christianity has been affected by African traditional religion may not have empirical validity, there are plenty of visible indicators to back up this assertion. It has been recommended that with the evidence of possible syncretism, a clear distinction should be made between the culture and the religious activities of the people since at times the church wrongfully accuses members even when they are performing culturing duties. This will help the church authorities to inculturate Christian liturgy. Keywords: Inculturation, African Traditional Religion, Syncretism

Syncretism and Identity: The Integration of Lutheranism among the Mari People of Bashkortostan, Russia

Purpose of the Study: This study explores the intricate process of religious syncretism and identity transformation among the Mari people of Bashkortostan through the integration of Lutheranism into their traditional and Orthodox Christian practices. Methodology: Employing a mixed-methods approach, this research combines qualitative insights from field observations, interviews, and sociological surveys with quantitative data analysis to examine the impact of Lutheranism on the Mari's ethnic identity, cultural adaptation, and social dynamics. Main Findings: The findings reveal that culturally sensitive missionary strategies, including the use of the Mari language and incorporation of ethnic cultural elements into Lutheran worship, have facilitated the acceptance and integration of Lutheranism among the Mari, leading to the formation of a novel religious identity. This identity reflects a dynamic synthesis of traditional Mari beliefs and Lutheranism, embodying the broader phenomena of adaptation and resistance in a globalizing world. Applications of this Study: This study offers insights into the complexity of religious evolution and the role of syncretism in preserving cultural heritage amidst modern challenges. Novelty/Originality of this Study: The study contributes to the discourse on religious syncretism, cultural adaptation, and the resilience of ethnic identities, offering insights into the complexities of religious evolution and the role of syncretism in preserving cultural heritage amidst modern challenges. The research underscores the significance of intercultural dialogue and the adaptability of religious practices, highlighting the potential for mutual enrichment between global religious traditions and local cultural contexts.

(146) Sex Education and Pattern of Sexual Behavior among Adolescents in a Sub-Urban High School

Abstract Introduction Adolescence being the transition from childhood to adulthood may be associated with risky sexual behavior with consequences that may last a lifetime. Sex education for teenagers to encourage safe sexual practices is necessary to build a society of adults with healthy sexual lifestyle. The details of the source of information, level of knowledge and actual sexual practices among these adolescents will inform the approach to supplying adequate information. Objective The objective of the study is to demonstrate the level of knowledge of adolescents about safe sexual practices, contraceptives and their pattern of behavior. Methods Data regarding knowledge and sexual behavior was obtained from adolescents in a Sub-Urban high school with the aid of pre-tested self-administered questionnaire. The data was imputed and analyzed with the IBM SPSS software. Results A total of 107 adolescents aged 13 to 19years (mean - 16.078years) with average weight of 47.931Kg; 53(49.5%) were males and 54(50.5%) were females. About half (51.4%) practice Christianity and 48.6% practice Islamic religion and majority (96.3%) were in their penultimate class in high school. Majority of respondents (87.7%) reported having formal sex education, the commonest source of sex education was school in 76.9%, other sources of information were parents (11.0%), friends and peers (8.7%), mass media (4.4%) and siblings (2.2%). The quality of knowledge of these adolescents may be poor, as many as 25% of respondents think that casual sex does not predispose to infections and only 21.8% had any knowledge of modern contraceptives. Nearly one-quarter (23.36%) of respondents have commenced sexual activities with the mean age at coitarche being 12.38±2.38years; majority in this category (92%) being males. The commonest form of sexual practice is peno-vagina intercourse which is seen in 21.7% of respondents, 13.3% practice masturbation, 5.8% of respondents have had homosexual activities, 6.7% practice oral sex and 1.9% practice peno-anal sex. Among the sexually active respondents, 72% have had multiple sexual partners, 32% practice casual sex. Majority (92%) have used male condoms before but only 32% of sexually active respondents regularly use condoms. Majority (98%) of sexually naïve were contented with their status and 13% of sexually active respondents wished they had delayed sexual activities. Conclusions Although, intervention at adolescence with sex and reproductive health services offers the opportunity to form societies with healthy sexual lifestyle, the level of knowledge of sex education among adolescents in Sub-Urban communities remain poor yet a significant proportion of these Adolescents have commenced sexual activities with some practicing risky sexual behavior. Disclosure No.

THE FRUITS OF TRUE CONVERSION IN JONATHAN EDWARDS’ «RELIGIOUS AFFECTIONS»

This presentation offers to examine some of the most wonderful truths discussed by Edwards in his treatise on Religious Affections. I will seek to establish the nature of true godliness and to explain what constitutes a true believer and how we can distinguish him from a hypocrite. The subject is a very practical one and requires to be treated from a very practical point of view. The stress was laid on the inclinations of the heart. The whole objective is to prove that a man’s act must be the proper evidence of the state of the heart. In Edwards’s terms this is called Christian practice and is evidenced by its fruits. After an analysis of the fruits of true conversion we conclude with Edwards that Christian practice ‘is a great and distinguishing sign of true and saving grace’. From the general presentation of the fruits of true conversion I have moved to present a fruit that is absolutely essential to true spirituality: evangelical humiliation. Our interest is first to differentiate between legal humiliation, inappropriate for the true converted believer, and evangelical humiliation, absolutely necessary in the life of the truly converted believer. From there we proceed to discover how evangelical humiliation originates and then manifests itself in the life of the believer. Our conclusion is in saying with Edwards that all Christian affections flow out to Christ from a pure and broken heart.

Adin Ballou's Spiritual Journey through Nineteenth-Century New England: Practical Christianity by Bryce Hal Taylor

<i>Adin Ballou's Spiritual Journey through Nineteenth-Century New England: Practical Christianity</i> by Bryce Hal Taylor

Climate Change in the Context of World Christianity: Listening to African Voices

Although the planet is inhabited by diverse species, the one that generates the greatest amount of environmental degradation is the human species. For many decades, this has continued unabated until we are getting to tipping points in so far as the dangers of climate change are being experienced. This is contrary to the creation mandate where humans are given the responsibility of stewardship of the universe. Many conversations have been held on what can be done to reverse the trend of earth degradation and its various effects. This paper presents the voice of the discipline of World Christianity in the ongoing discourse. By use of predominantly Kenyan examples, the paper employs the African category of ubuntu and a decolonial perspective to retrieve submerged voices to aid the practice of African Christianity in the efforts to hold humanity accountable for the preservation of the earth. Towards this end, this paper decolonises hegemonic discourse on climate change mitigation by introducing African Christian perspectives and placing them at the centre of climate change discourse. It therefore in a representative way presents Kenyan voices in five categories that also show the effects of climate change in a continent that may arguably be seen as not yet in the state of experiencing the effects of climate change. Ultimately, the paper presents some theological proposals of ways in which the African church can add its voice toward saving our common home – Mother Earth.

Influence of Beliefs of Religious Leaders on the Acceptance of Caesarean Section as a Delivery Option among Women in Ogbomoso, South West Nigeria

Background: Lots of religious beliefs and doctrines among clergy in Christianity, Islam and traditional worshippers have determined the outcome of pregnancy and health of pregnant mothers in developing countries making them occasionally go through unnecessary risks of childbirth and postpartum conditions. Hence, a study to assess the influence of belief of religious leaders on the acceptance of Caesarean Section as a choice of child delivery is paramount. Methods: A cross-sectional study was conducted in April, 2023 among religious leaders and a total of 422 of them were selected randomly and interviewed using a structured interviewer-administered questionnaire. Results: About 164(38.9%) were below 40 years, 272(64.5%) were males, 150(35.5%) were females; majority 273(64.7%) practice Christianity, 138(32.7%) practice Islam; 354(83.9%) belong to the Yoruba ethnic group; more than half of the respondents 293(69.4%) were married; 314(74.4%) had a nuclear family structure; majority 302(71.6%) had tertiary education; 186(44.1%) were employed, 168(39.8%) were self-employed. 372(88.2%) believed that Caesarean sections a method of child delivery; less than half 144(34.1%) believed that Caesarean section is only used for emergency; 151(35.8%) believed that Complications of caesarean section are more than normal vaginal delivery; 198(46.9%) believed that Caesarean section is an easy way of delivery; 82(19.4%) believed that Caesarean section benefits only the mother; 80(19.0%) believed that Caesarean section affects the bonding between mother and child; amongst others. Conclusion: The study reveals that religious leaders in Ogbomoso will require more scientific information about caesarean section, and a significant proportion of them hold misconceptions about the procedure. Nevertheless, the majority of the religious leaders in the study were willing to accept caesarean section as a mode of delivery. Given their role in influencing their members' health-seeking behaviour, religious leaders could play a significant role in improving maternal and child health outcomes in the community by promoting accurate information about caesarean section and encouraging its acceptance.

Climbing the Trail to Heaven: Traditional Funerals and Burial Practices in Dane-Zaa Territory-An Ethnographic Account from Northeastern British Columbia

The purpose of this research is to investigate two customary funerals conducted by the Dane-zaa First Nation of Northeastern British Columbia, known as the Doig River First Nation. Both funerals included a lot of drumming, singing, and dancing around the fire in keeping with the Dane-zaa custom. Still, there was one key distinction between the two rituals. The funeral held in 2019 for Janice Askoty was a hybrid service that included a Christian liturgy and customary rituals. Such a ritual highlighted the conflicts that already existed among community members over faith and belief systems. There were no conflicts throughout the Christian service that was part of Annie Oker's 2020 funeral. In this paper, the researcher use the notion of syncretism and my observations to illustrate how Christian practices have been merged with indigenous cultural practices, symbols, and beliefs to create new blended practices. Simultaneously, the researcher highlight how certain customs (such as drumming, singing, and dancing around the fire) have endured to this day because they have not been altered by outside forces. Finally, the researcher discuss how the history of colonialism continues to show itself in funerary celebrations and how the community members view, confront, and resist it.