Browsing by Author "Edie, Frederick P"

Throughout the life of the Church, certain habits have been cultivated to shape the identity of its community and deepen our communion with God. We see in the writings of the Desert Fathers that attentiveness is one habit that people of faith have taken care to cultivate to better connect with God. Contemporary of the Desert Fathers, Saint Augustine, also speaks to attentiveness and its relation to time. What both the Desert writers and Augustine understand is that our ability to connect with God depends on our ability to be attentive in the present moment.

This thesis will argue that an embodied, present attentiveness is foundational to a relationship with God; furthermore, given the patterns of attention developed around Wireless Mobile Devices (i.e. smartphones) and the strong pull on its users for their constant interaction, I argue that the practices created around these devices do in fact hinder one's ability to connect with God, despite their other potential for good. The thesis employs qualitative research in the form of literature reviews. First, drawing from the practices of the Desert Fathers and Augustine's understanding of the relationship between time, memory, and knowledge of God, I make a case for the discipline of embodied attentiveness to the present moment as foundational to our relationship with God. I then draw from current psychological, sociological and anthropological insights to model how the current technological landscape places particular pressures on an embodied present attentiveness, with specific focus on the Wireless Mobile Device (WMD), commonly known as the smartphone. Finally, I place in conversation the findings from these reviews; leading to an assessment on the patterns technology creates around attentiveness.

People are becoming increasingly aware and concerned that the Internet and Wireless Mobile Devices are not neutral mediums and consistent exposure (and use) of these mediums is affecting us. We will see in this thesis that not only are habits of communication shifting, but also we are literally being rewired as our neural pathways are firing into uncharted territory. While psychological, sociological, and philosophical assessments of communication technologies and the self are critical to understand various implications on attentiveness, the goal of this thesis is to articulate the practices that the use of Wireless Mobile Devices cultivates regarding attentiveness through a theological lens.

As we begin to understand the concerns of the Saints who have gone before us, combined with understanding the shifting landscape of technology as it pertains to attentiveness, we can imagine why it is that the Church ought to be concerned with the continued cultivation of the discipline of attentiveness. Rather than simply "sounding the alarm" that technology is detrimental to our spiritual formation, however, this thesis will attempt to help the Church have a more nuanced understanding of why social media inhibits our ability to be attentive, as it examines to what end (telos) our attention is being drawn. After developing a more robust understanding of why a present, embodied attentiveness is foundational to our relationship with God, we will be able to enter into conversations regarding social media that are nuanced beyond it having "positive" and "negative" effects.

This thesis develops a practical theology for mission with Millennials. This theology engages in an Empirical Task as it gathers data; engages in an Interpretive Task as it reviews the multi-disciplinary conclusions drawn for that data; engages in a Normative Task of identifying theological norms; and engages in a Pragmatic Task of shaping a practical theological response. The method used for this task is described by Richard Osmer in his book “Practical Theology: An Introduction.” Millennials who are unaffiliated with the church are the subject of this project. The project answers the question, “How does the church engage in frontier mission with Millennials who are unaffiliated with mainline congregational ministry?” Three threads will be used in answering this question: the common narrative used by Millennials to describe their lives; the spiritual condition of “not being enough;” and the journey to adulthood.

Deep societal trends impact the religious fervency and participation of millennials in the Black Church. Many young adults, though remaining Christian, have fallen away from their faith communities, finding them irrelevant for their daily lives. Even the most religiously committed have shown signs of waning faith, as evidenced by limited participation, and theological and ideological dissonance with the Black Church. Historically strong across all indicators, the Black Church is ideally positioned to stave off the attrition of youth and young adults, having a missional mindset toward this cohort—prioritizing them in their ministry development and programming. African American congregational leaders must develop disciples who have cohesive identities, live integrated lives, and experience an infusion of their personal vocation and the mission of the Church. Thus the future of the Black Church depends on the development of millennials who have an integrated faith life, which is distinguishable by its practices, disciplines, and virtues that are nurtured by an understanding of the Church’s mission and their role in it. Key will be establishing mentoring relationships that allow for questioning, exploration and discovery. To enact the changes necessary the church must understand the cultural worlds of young adults and engage them in holistic ministry that is reflective of the mission of God through Christ (missio dei)—activity that culminates with reaching the world with God’s redemptive plan for humanity.

In this dissertation, I offer a pedagogical proposal for learning the Christian Scriptures guided by respect for the nature of the reader and the integrity of the biblical text. Christian educators have profitably developed recent theoretical interest in the body’s role in human meaning with regard to worship and praxis methodologies, but the implications of this research for communal study of the biblical text merit further development. I make the case for adopting scriptural imagination as the goal of pedagogically constructed encounters with the Christian Scriptures. The argument proceeds through a series of questions addressing both sides of the text/reader encounter.

Chapter one considers the question “what is the nature of the reader and, subsequently, the shape of the reader’s ways of knowing?” This investigation into recent literature on the body’s involvement in human knowing includes related epistemological shifts with Christian education. On the basis of this survey, imagination emerges as a compelling designator of an incorporative, constructive creaturely capacity that gives rise to a way of being in the world. Teachers of Scripture who intend to participate in Christian formation should account for the imagination’s centrality for all knowing. After briefly situating this proposal within a theological account of creatureliness, I make the initial case for Scriptural imagination as a pedagogical aim.

Imagination as creaturely capacity addresses the first guiding value, but does this proposal also respect the integrity and nature of the biblical text, and specifically of biblical narratives? In response, in chapter two I take up the Acts of the Apostles as a potential test case and exemplar for the dynamics pertinent to the formation of imagination. Drawing on secondary literature on the genre and literary features of Acts, I conclude that Acts coheres with this project’s explicit interest in imagination as a central component of the process of Christian formation in relationship to the Scriptures.

Chapters three and four each take up a pericope from Acts to assess whether the theoretical perspectives developed in prior chapters generate any interpretive payoff. In each of these chapters, a particular story within Acts functions as a test case for readings of biblical narratives guided by a concern for scriptural imagination. Each of these chapters begins with further theoretical development of some element of imaginal formation. Chapter three provides a theoretical account of practices as they relate to imagination, bringing that theory into conversation with Peter’s engagement in hospitality practices with Cornelius in Acts 10:1-11:18. Chapter four discusses the formative power of narratives, with implications for the analysis of Paul’s shipwreck in Acts 27:1-28:16.

In the final chapter, I offer a two-part constructive pedagogical proposal for reading scriptural narratives in Christian communities. First, I suggest adopting resonance above relevance as the goal of pedagogically constructed encounters with the Scriptures. Second, I offer three ways of reading with the body, including the physical, ecclesial, and social bodies that shape all learning. I conclude by identifying the importance of scriptural imagination for Christian formation and witness in the twenty-first century.

The West Michigan Dutch enclave of the Christian Reformed Church has made private, Christian education a centerpoint of its tradition. While Horace Mann was advocating for national common schools, forming youth into civil religious adherents, this group chose to be separatist. What began with one school in 1856 has now become a network (Christian Schools International) of nearly 500 Reformed Christian schools enrolling 100,000 students. When Grand Rapids Christian High School was founded as a spin-off from Calvin College and Seminary in 1920, there was a clear theological mission steeped in a Kuyperian worldview. Although there have been numerous studies of schools in America, none focus on the significance of mission statement (its evolution over time and its implementation within the educational community). This school developed in a city whose racialized geography allowed the community to prosper as white American Protestant citizens insofar as they were willing to assimilate. This school currently displays American capitalism and an evangelicalism which extends beyond strict Calvinism. Although it began as an insular site for ethnic and religious formation, Grand Rapids Christian High School now aims to prepare American Christians for success and servant-leadership in the world.

This dissertation seeks to describe the historical, sociological, and theological foundations of Grand Rapids Christian Schools and to trace changes over time; to observe the formational practices which occur in this educational community; and to consider which theological and pedagogical precepts might be useful in this particular context. This project involves an ethnographic study at Grand Rapids Christian High School and a constructive theological and pedagogical response. Along with data gleaned from historical archives about the school’s founding and development, there are daily observations and interviews. The goal is to explore the explicit manifestations of the school’s theological vision and the implicit practices that reinforce or undermine it. Potential results include heightened awareness of the school’s theological vision throughout the school community and increased connectivity between theory and praxis. By using the microcosm of one school, this research will highlight the place of myriad Christian schools in the American educational landscape. My work brings history, theology, and pedagogy together in order to trace the cultural forces that shape learning communities.

Playing Incarnation recognizes that the imagination is at the center holistic learning, and seeks to present a pedagogical model that focuses on inspiring and training the imagination through models of play. The model arose from an experience based model of learning implemented at Grace Lutheran Church of River Forest, Illinois, between 2012 and 2016; and the resulting research into neurological processes of learning. The research presented here begins with understanding how Christian education literature since the 1990’s has recognized and employed the imagination in education, finding Maria Harris’ model, presented in Teaching and Religious Imagination as foundational for a pedagogy of the imagination. Then, the imagination is explored through historical Christian thought to see how the imagination has been conceived by the western tradition of the church, drawing a theological picture of the divine imagination as a foundation for human imagination. This picture is influenced by Robin Stockitt’s Imagination and the Playfulness of God, and Jurgen Moltmann’s The Crucified God. The research then turns to understanding the neurological processes that form the imagination, following David Hogue’s Remembering the Future, Imagining the Past, and using the story of John, a student, as a case study. Finally, the structures and forms of play are explored, following Johan Huizinga’s Homo Ludens and Courtney Goto’s The Grace of Playing, and then using the faith education model from Grace Lutheran to understand how play structure triggers and trains the imagination in Christian forms of life. The result argues that faith education trains students’ imaginations to construe reality through the gospel, continually reinforced by experiences that practice Christian forms of life, resulting in forming a person as an icon of the Incarnation.

Adolescent girls need a meaningful and liberative theological lens for interpreting their lives. I argue that a close reading of Romans 6-8 offers this lens because of Paul’s apocalyptic understanding of the present time, the implications of the crucifixion of Christ, and the promise of the coming new creation. I additionally argue that critical liberative pedagogical strategies enable girls to see from this new perspective with the help of adults, particularly adult women, in their communities of faith.

Adolescent girls are subjected to different layers of oppression in the United States. They are given no voice and no vote in the public sphere. Their silence is assumed by their churches as well. Additionally, all girls struggle against sexism. Racism, classism, sizism, and heterosexism also impact some girls. Girls experience prejudice related to all these areas of oppression in their lives in personal ways. Pauline apocalypticism offers a way to understand these experiences and how they occur in order to liberate girls from taking responsibility for the ways others objectify them.

Using conversational interviews based on the work of Elliot Mishler, I spoke with 24 girls who are active in United Methodist Churches in the New York Annual Conference. I then did a close exegetical reading of Romans 6-8, and put the interviews into conversation with that reading. Emerging from those interviews were specific themes especially important to these girls. Some theological insights from Romans 6-8 are particularly pertinent to those themes. The conversation between Romans 6-8 and the interviews with girls led to pedagogical suggestions for how to help girls see from Paul’s perspective and interpret their stories and their lives in real time according to that perspective.

Girls need to be included in the full life of the church, something that is theologically supported by Paul’s understanding of the individual as always in relationship. The church is a corporate body of those participating in Christ by means of their baptism. When girls see with a new perspective, a “new creation perspective,” they can see the powers of Sin and Death manifesting in their lives through these oppressive systems. Girls need mentors who will form an alliance with them for the interpreting of their own lives from an apocalyptic perspective and against the powers of Sin and Death as they manifest in girls’ lives both in and outside the church. These mentors should be women who can share their own stories from a new creation perspective, welcome girls’ stories, help girls interpret their stories, and work to help the whole church be a welcoming community of co-interpreters for girls.

In observing the practice of youth ministry in the church, I have come to recognize the huge disparity between the needs of church-connected youth and what traditional communities of faith have offered them in the way of safe spaces. These are spaces where they can process the thoughts, feelings and behaviors associated with the many trauma experiences they are dealing or have dealt with.

Historically, the church has obsessed over teaching youth default Christian moralisms, while generally ignoring and failing to address the precipitating factors that inform their decision making. But, how can we expect young people to make good choices when their options are limited, and our “solutions” do not consider the challenges they experience on a daily basis? A model of youth ministry that does not seriously deal with the issue of trauma will never be enough to meet the needs of today’s youth.

This means that in order for church-connected youth to thrive, our approach to ministry must be one that is trauma-informed, strength-based and healing centered. That is to say, if faith-based practitioners engaged in the work of religion and spirituality intend to be effective in meeting the urgent contemporary social and personal needs of church-connected youth, then our approach must be one that engages suffering and trauma rather than ignoring its existence.

In this paper, I engage the scholarship of experts in the areas of positive youth development and trauma informed care, religion and ethics, and theology and spirituality. I subsequently explore the intersection between trauma, adolescent spirituality and the relational-developmental systems theory of positive youth development offering ways in which integrating “best practices” from each space can lead to effective ministry that is strength-based, trauma-informed and healing centered.

More than four centuries ago, Christian explorers and missionaries brought the Catholic faith to the New World of the Americas and opened the door for what would become one of the strongest, most successful and most respected educational structures in the history of our nation – the American Catholic School System. In spite of decades of opposition from other religious denominations and civil authorities, the Catholic school system continued to flourish and deliver to its students a rigorous academic curriculum integrated with Catholic doctrine, moral values and sound discipline. These schools were able to withstand their struggles and thrive because they followed the mandate of Jesus Christ to “go and teach all nations.” Theirs was a sacred mission to which they dedicated themselves with a full heart, mind, body and soul.

Changes in culture and the secularization of Western society have reduced the number of Catholic schools in operation today, but they have not diminished their commitment to providing a faith-based education for their students regardless of their diverse religious traditions, races, ethnicities and academic aptitudes. Catholic education continues to thrive in America today because of the dedication of educators and parents who recognize its value and who work tirelessly to ensure its success.

This thesis will examine, then, the distinct nature of a Catholic school beginning with the unique identity which forms the heart of every school as a faith community that is dedicated to the spiritual, social and personal growth and development of the students and adults who gather there. Without a true sense of its particular identity and mission, no Catholic school can survive or succeed. What is meant by this “identity,” and what are the factors that contribute to or detract from its integration into the life of the school? These are questions that we will explore and seek to answer. Recognizing the importance of building a strong faculty who appreciates and accepts the responsibilities of their vocation and who are committed to being role models of faith and Christian values to their students, I have developed and included a six-month course of professional development which could be implemented in individual schools who desire such a program. This course comprises chapter four of this work.

In the completion of this thesis, I have done extensive research into the philosophy and practice of Catholic education, but I have also drawn on my own experiences as a woman of faith who is deeply committed to my vocation as a Catholic school educator. Personal insights which I have gained by teaching on both the elementary and secondary levels as well as through my own professional development have contributed to this work and may be found throughout. In the end, this thesis has been a labor of love through which I have learned a great deal about my own profession and faith; but it is my sincere hope that it has been much more. If the observations which I have made and the recommendations which I have set forth can inspire even one school to carefully examine its own identity and recommit its collective energies to strengthening the very character which makes it Catholic, then this work will be successful far beyond its original purpose as an academic work.