Read e-book The Divine Family: Experiential Narratives

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If you have previously obtained access with your personal account, Please log in. If you previously purchased this article, Log in to Readcube. Log out of Readcube. Click on an option below to access. Log out of ReadCube. This article sets out a narrative of a Russian Pentecostal with Lutheran roots, a specialization in Jewish studies, and an interest in cognitive studies.

A basic challenge for the dialogue partners lies in understanding the crucial role of experience to our knowledge of the divine and the formulation of theology. Volume 55 , Issue 4.

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The rhythm of journey in and journey out ofthe classroom allows spirituality, community and justice to embrace. Diversity is reflected through students' journeys into contexts where people's worldviews and faith suppositions differ from their own.

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Jesus educated his disciples by sending them out on journeys, sometimes going with them, other times processing their experiencesd when they returned. Students should likewise be allowed to journey outside the confines of the classroom and interact with the world in all of its complexities. Experiential learning in urban contexts calls for a "servant learner" approach rather than the "servant leader" approach that still dominates theological education. The servant learner goes into a context with the goal of understanding the culture, needs, agendas, and issues of a community as an alternative to the traditional method of seeking to set the agenda for the people of the community.

Christian educators are called to slow down, reflect, re-evaluate, and re-direct the educational journey back from where it began-out in the world. In its commitment to free-floating thoughts and cognitive concepts, contemporary higher education is left unanchored and without concrete expression in the world. Theological education cannot justify itself based on what it has become, but must seek a new path based on what might become.

It must return to its true calling of educating Christians in their faith journeys through engagement and participation in the real world. If I understand their argument, Dippel and Champlin write for an audience of believing Protestants and not in order to convert nonbelievers. They therefore begin with an assumption that their intended reader already not only believes in Christianity but accepts Christ as Lord and Saviour.

Dr. Terry Nelson-Johnson

Starting from this position, one can of course read both Old and New Testaments permeated by Christ and anticipations of him. The problem here, the central problem, appears in the fact that the typological readings of scripture the book advocates depend upon a belief that even the smallest details of the Bible are literally true, something that nineteenth-century geology, study of semitic languages, and simple comparing of quantities given in various passages passages as Bishop Colenso had done convinced many that the Bible could not be literally true.

Despite all the discussion of Strauss, Frei, and others, the book just seems to bracket all the textual problems that make figuralism difficult if not impossible, put them away somewhere, and ignore them.

Perhaps I have misunderstood. According to Redeemed at Countless Cost , Iconographic religion is experiential. That is to say, it tends to be dynamic rather than static. Logocentric religion is attentive and reflective.

Star Narratives: The Podcast — Natha Perkins Campanella

Quakers quietly sitting in their meeting houses waiting upon the spirit personifies a static religious orientation, as do the faithful sitting in their pews in a traditional, as in the seventeenth- or eighteenth-century, Presbyterian church patiently attentive to their pastor working through point by point, in accordance with the principles of Ramist logic as elucidated by William Perkins around the turn into the seventeenth-century, the doctrine and applications, or uses, of his text.

By contrast, churches which are preeminently iconographic incorporate movement, movement which often actively folds the laity into liturgical motion, into their services. Think here especially of the Roman Catholic, Orthodox, and Anglican traditions. This emphasis on motion is clearly manifest in the activity regarding the preparation and administration of the Eucharist. It finds expression elsewhere as well. The English church during the medieval and on into the early modem era through the seventeenth-century, and so covering both its Roman Catholic and Protestant identities, celebrated Rogation week every year.

The priest, accompanied by cross and Eucharistic host, would lead his flock throughout the parish, offering up prayers and blessings.