Maintaining that spiritual development is an integral element in child development, Barbara Kimes Myers provides a framework for the discussion of spirit and spirituality in the lives of children. Through her discussion of the four core conditions of a spirituality of caring, she crosses the borders of various faiths and applies her theories to a variety of practical and professional settings. Through Myers' discussion of the four core conditions of a spirituality of caring, she crosses the borders of various faiths and applies her theories to a variety of practical and professional settings, providing a common language that can be used to talk about the centrality of spirit--that which fuels development and learning. She discusses transcendence, family life, cognition, church and state, fundamentalism and multiculturalism. Her framework emerges from her understanding of the thinking of key child developmental theorists--Vygtosky, Piaget, Erikson, Gardner, Giroux and Noddings.
Historically affirming certain post-WWII constructive theologians and social theorists, After Christendom unpacks theological anomalies negatively denying the science underlying global warming, wedge issues supporting systemic racism, and certain erroneous decisions made by mainline churches and the evangelical movement. Anomalies occur when something taken for granted no longer fits current situations. The so-called mainline church and the evangelical movement have not addressed or reconstructed their theological anomalies. Caught inside cultural accommodation, the more liberal mainline church often does not recognize its historical tie to a pre-modern God, a transactional definition of the crucifixion, and Jesus’ consignment to the cross. A companion argument suggests that the evangelical movement’s inability to respond to the pre-modern depiction of God as an omnipotent, theocratic King helped provide sufficient votes for Trump’s successful presidential run. Both groups inability to face such theological anomalies rests within a belief in conservative originalism, an unwillingness to move beyond European Christendom’s earliest theological constructions. After Christendom will be of particular interest to seminary, divinity school, university, and college libraries, as well as seminary students and professors, members of college and university departments of religion, history, and political science, and ministers and church leaders.
An imaginative and exciting vision of how the people of the church can build a loving and educational relationship with children that reflects God's covenant with the community of the faithful.
Maintaining that spiritual development is an integral element in child development, Barbara Kimes Myers provides a framework for the discussion of spirit and spirituality in the lives of children. Through her discussion of the four core conditions of a spirituality of caring, she crosses the borders of various faiths and applies her theories to a variety of practical and professional settings. Through Myers' discussion of the four core conditions of a spirituality of caring, she crosses the borders of various faiths and applies her theories to a variety of practical and professional settings, providing a common language that can be used to talk about the centrality of spirit--that which fuels development and learning. She discusses transcendence, family life, cognition, church and state, fundamentalism and multiculturalism. Her framework emerges from her understanding of the thinking of key child developmental theorists--Vygtosky, Piaget, Erikson, Gardner, Giroux and Noddings.
Historically affirming certain post-WWII constructive theologians and social theorists, After Christendom unpacks theological anomalies negatively denying the science underlying global warming, wedge issues supporting systemic racism, and certain erroneous decisions made by mainline churches and the evangelical movement. Anomalies occur when something taken for granted no longer fits current situations. The so-called mainline church and the evangelical movement have not addressed or reconstructed their theological anomalies. Caught inside cultural accommodation, the more liberal mainline church often does not recognize its historical tie to a pre-modern God, a transactional definition of the crucifixion, and Jesus’ consignment to the cross. A companion argument suggests that the evangelical movement’s inability to respond to the pre-modern depiction of God as an omnipotent, theocratic King helped provide sufficient votes for Trump’s successful presidential run. Both groups inability to face such theological anomalies rests within a belief in conservative originalism, an unwillingness to move beyond European Christendom’s earliest theological constructions. After Christendom will be of particular interest to seminary, divinity school, university, and college libraries, as well as seminary students and professors, members of college and university departments of religion, history, and political science, and ministers and church leaders.
An imaginative and exciting vision of how the people of the church can build a loving and educational relationship with children that reflects God's covenant with the community of the faithful.
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