Browsing by Author "Kinghorn, Warren"

This dissertation takes up questions of how theologies and practices of baptism shape visions of what it means to be a disciple of Jesus and a participant in Christian ecclesial communities. In particular, the dissertation investigates how baptism as the paradigmatic initiatory practice of the Church might transform communities to cultivate radical belonging for people with intellectual and developmental disabilities.

In order to address these questions, the dissertation engages a variety of methods, including historical and thematic analysis of theological texts (particularly in the field of disability theology), theological engagement of New Testament texts and biblical scholarship on the Pauline epistles, as well as an analysis of qualitative research conducted by the dissertation’s author (in-depth, semi-structured interviews) among adults with intellectual and developmental disabilities, their families and key support persons, as well as clergy and lay leaders in Christian denominations across the ecumenical spectrum. An integrative analysis of theological texts, biblical texts, and narratives arising from the qualitative research analysis provides a foundation for constructive theological suggestions, in a practical and pastoral register, at the conclusion of the dissertation.

This dissertation concludes that a baptismal hermeneutic provides a critical lens to faithfully reflect on disability, as well as transformative practices to support the flourishing, belonging, and witness of people with intellectual and developmental disabilities in Christian faith communities. Baptismal theologies and practices suggest the centrality of communal, Jesus-centered, and participatory accounts of Christian identity in the Church – the community this dissertation names as the baptized Body. In particular, the dissertation commends practices of baptismal preparation, testimony, and reaffirmation as key avenues for participation of all people in ecclesial spaces (robustly inclusive of people with intellectual and developmental disabilities). These practices constitute transformative pathways to affirm the centrality of baptismal identity and baptismal vocation to discipleship for an ongoing, radical transformation of ecclesial life, empowered and sustained by the Holy Spirit. In addition, the baptismal hermeneutic and baptismal practices explored throughout the dissertation critically expand discourse on intellectual and developmental disabilities in the field of Christian theology.

Popular expressions of contemporary Christianity emphasize a version of the faith is not a religion, but a relationship. What would such a statement mean for people on the autism spectrum whose diagnosis in DSM-5 describes their kind of relating with words like disability, deficiency, and disorder? Are they to be considered disabled in their ability to relate to God? The answer is no. By first identifying the way that projection is at play in our phenomenology of relationships, this project takes the diagnostic criteria for Autism Spectrum Disorder found in DSM-5 and locates examples where the Bible witnesses to God behaving in a similar manner. This overlap of neurodiverse relational patterns and divine conduct does two things: First, it provides an opportunity for people on the spectrum to find their kind of relating in the God of the Bible. Second, it expands the palette of language and metaphor the church can draw upon to describe how people relate to God and how God relates to people. The final chapter includes captured learnings and examples for how a work like this can be implemented in parish ministry. In all this, autism reveals both where our relational theology is insufficient, as well as where new avenues of Christian faithfulness lie.

Popular expressions of contemporary Christianity emphasize a version of the faith is not a religion, but a relationship. What would such a statement mean for people on the autism spectrum whose diagnosis in DSM-5 describes their kind of relating with words like disability, deficiency, and disorder? Are they to be considered disabled in their ability to relate to God? The answer is no. By first identifying the way that projection is at play in our phenomenology of relationships, this project takes the diagnostic criteria for Autism Spectrum Disorder found in DSM-5 and locates examples where the Bible witnesses to God behaving in a similar manner. This overlap of neurodiverse relational patterns and divine conduct does two things: First, it provides an opportunity for people on the spectrum to find their kind of relating in the God of the Bible. Second, it expands the palette of language and metaphor the church can draw upon to describe how people relate to God and how God relates to people. The final chapter includes captured learnings and examples for how a work like this can be implemented in parish ministry. In all this, autism reveals both where our relational theology is insufficient, as well as where new avenues of Christian faithfulness lie.

Abstract

How do churches thrive after they have experienced trauma caused by clergy sexual misconduct, especially in a denomination that does not provide uniform protocol and processes for a response, education, and prevention? This paper addresses the problem of clergy sexual misconduct, its impact on the entire congregation, and the role of specialized interim pastors within the context of the American Baptist Churches-USA. It examines the post-traumatic impact of this kind of breach on the local church.

This paper persuades the reader that the afterpastor, who is gifted and called to this specialized interim ministry of healing for the purpose of discerning and gathering resources to restore the church, is especially crucial in ABC churches. In the absence of a judicatory body, the afterpastor carries the responsibility to develop and implement a strategic plan that reconnects the congregation to God and to each other. Researching denominational missteps and other denominations’ responses to clergy sexual misconduct as well as case studies, led to new ways of considering a response to clergy sexual misconduct for ABC churches. Moreover, this paper proposes a collaborative leadership that includes region support and a restoration team which is critical to the success of the afterpastor and the renewal of a post-traumatic congregation. An appendix provides a resource guide for ABC churches and afterpastors to use in responding to clergy sexual misconduct.