Agency, Culture and Human Personhood uses feminist theories, process and liberation theologies, psychodynamics and the problem of intimate partner violence to develop a pastoral theology of human agency. The turn to cultural context for understanding what makes human beings who they are and do the things they do, raises significant questions about human agency. To what extent is agency, the human capacity to act, self-determined, and to what extent is it determined by external factors? If we conceive of persons with too little agency we negate the possibility for change but too much agency negates the necessity for resistance movements. Hoeft argues that agency arises ambiguously from and is constituted of culture. She suggests that such a conception of agency enables the church to foster in victims, perpetrators, and congregations more resistance to violence and proposes practices of ministry that can do just that. The book will challenge deeply ingrained notions of personal responsibility and one's capacity to choose change, yet offers concrete proposals for a creating a less violent world.
Pastoral care in rural communities is different from care in other locales. Despite these differences, rural churches and communities also hold a particular wisdom from which the rest of the church might benefit. Small towns and rural areas have particular challenges, and in seeking to live out the Christian life in the midst of those, local churches have unique and useful insights into what it means to care for one another.
Pastoral care in rural communities is different from care in other locales. Despite these differences, rural churches and communities also hold a particular wisdom from which the rest of the church might benefit. Small towns and rural areas have particular challenges, and in seeking to live out the Christian life in the midst of those, local churches have unique and useful insights into what it means to care for one another.
Agency, Culture and Human Personhood" uses feminist theories, process and liberation theologies, psychodynamics and the problem of intimate partner violence to develop a pastoral theology of human agency. The turn to cultural context for understanding what makes human beings who they are and do the things they do, raises significant questions about human agency. To what extent is agency, the human capacity to act, self-determined, and to what extent is it determined by external factors? If we conceive of persons with too little agency we negate the possibility for change but too much agency negates the necessity for resistance movements. Hoeft argues that agency arises ambiguously from and is constituted of culture. She suggests that such a conception of agency enables the church to foster in victims, perpetrators, and congregations more resistance to violence and proposes practices of ministry that can do just that. The book will challenge deeply ingrained notions of personal responsibility and one's capacity to choose change, yet offers concrete proposals for a creating a less violent world.
Bicultural individuals often articulate the themes of rootlessness, identity formation, cultural dissolution, and “home”, and reframe them into theological questions. Bicultural individuals who have spent their formative childhood years living in, and interacting with, two or more cultures can be found in immigrant, refugee, transnational, missionary, borderland, and hybrid communities. This book challenges the traditional understanding of human development. In particular, Portable Roots: Transplanting the Bicultural Child underscores the contextual and religious nature of development. By focusing on identity formation in children and adolescents who have grown up in more than one culture, the parameters of stage theorists such as Erik Erikson are expanded. Three samples of children of missionaries formed the initial research population. The children were raised in boarding schools, mission schools, and international schools – settings which have been likened to a hybrid or third culture or interstitial space. These original three samples first articulated a phenomenon of “rootlessness” that sent the author on an investigative journey spanning three decades. After interviewing many persons with portable roots, the study’s last sampling in Princeton, New Jersey, in 2012, articulated what was needed for the end of this quest: how transplanted roots thrive in terra firma.
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