This paper presents the gap in practical theological research in relation to the devastating effects of the environmental crisis. The paper argues that, because of its silence, the field of practical theology is complicit unwittingly in perpetuating the environmental crisis. The paper identifies three potential causes that predispose the field to fall silent before the enormity of the crisis: 1. The human-centricity of its methodology, telos and theological anthropology; 2. The anthropocentricism of its theology based on dominant Western formulations, and; 3. The power of eco-anxiety to trigger defense mechanisms that foreclose acknowledgement of the crisis. Importantly, the paper also identifies interdisciplinary resources and conversation partners with whom the field of practical theology may re-construct creation-centered pathways forward.
As the foremost journal in spiritual care and counseling (SCC), Journal of Pastoral Care & Counseling (JPCC) functions as a barometer for the discipline's research and interests. This article presents the findings of a review of the research literature in JPCC between 2010 and 2014. It examines research articles by asking the following questions: What are the quantity and types of research published? What are the dominant themes in this research? What are the quantity and methodologies of qualitative research? Findings are presented, discussed and recommendations are made in an effort to assess and further build the research base of the discipline.
“What is suffering? What is hope?” These are questions I have asked for years with classes full of students training for Christian ministry. Now, I ask these questions in classes with Buddhist, Muslim, Jewish, Christian, and ‘spiritual but not religious’ students, all in training to be spiritual care therapists. The institution where I serve is in the process of transitioning from a mono-religious Christian theological College to a centre for multi/inter-religious education. Those of us who teach in the program are disrupted continually by pedagogical challenges that both perplex and energize us. The multi-religious classroom decolonizes spaces long dominated by Christian theological discourse. Course content yields to a fluid and open-ended, interactive process. My “mastery of the field” gives way to an ongoing practice of surrender—a kenotic self-emptying—that usually leaves me shaken in overwhelming awe or angst-ridden questioning. Through a practical theological methodology that begins with lived human experience, this paper shares an autoethnographic account of my experience as a teacher in the multi-religious classroom. It presents key dimensions of the theology of the cross as an interpretive framework and closes by examining how the theology of the cross offers a practical Christian theological reflective process to empower decolonizing pedagogy.
Since 2009, the amount of literature focused on the psychological and social dimensions of the climate crisis has increased exponentially. This growing interest in the topic is signaled especially in the American Psychological Association (APA)’s multiple reports on the mental health impacts of climate change. More recently, across different disciplines, links have also been made between trauma theory and the climate crisis. These rich discussions include overlapping concerns, areas of potential fruitfulness and theological implications for all the practical theological disciplines, especially for pastoral theology and practices of care. Given the implicitly existential, theological and spiritual dimensions embedded in the realities of both trauma and the climate crisis, there is an important opportunity for pastoral theology in particular, and practical theology more generally, to engage, learn from and contribute to the interdisciplinary conversation. In this paper, I first offer a brief overview of the literature in pastoral theology related to the climate crisis. Second, I present literature specifically on trauma theory and the climate crisis, outlining several of the key themes emerging across the interdisciplinary discussion. Third, I reflect theologically on the presented content, discussing and drawing forward areas of theological, epistemological and practical fruitfulness for practical and pastoral theology.
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