The Experts below are selected from a list of 16833 Experts worldwide ranked by ideXlab platform
Matthew V. Johnsonsr - One of the best experts on this subject based on the ideXlab platform.
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psychological trauma christ s passion and the african american Faith Tradition
Pastoral Psychology, 2005Co-Authors: James A. Noel, Matthew V. JohnsonsrAbstract:This article argues that Christ’s passion/crucifixion functioned within the African American psyche as a religious narrative and symbol that uniquely addressed the severe trauma they underwent during the Middle Passage and slavery by enabling them to experience the presence of God in the depths of extreme suffering. Christ’s passion/crucifixion mirrored their experience of racial oppression and, thereby, provided a critique of the system and actors that perpetuated it. The Spiritual “Were You There?” is interpreted in this light. This correspondence between the African American’s historical experience and the narrative symbol of Christ’s passion/crucifixion helps explain their conversion to Christianity.
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Psychological Trauma, Christ’s Passion, and the African American Faith Tradition
Pastoral Psychology, 2005Co-Authors: James A. Noel, Matthew V. JohnsonsrAbstract:This article argues that Christ’s passion/crucifixion functioned within the African American psyche as a religious narrative and symbol that uniquely addressed the severe trauma they underwent during the Middle Passage and slavery by enabling them to experience the presence of God in the depths of extreme suffering. Christ’s passion/crucifixion mirrored their experience of racial oppression and, thereby, provided a critique of the system and actors that perpetuated it. The Spiritual “Were You There?” is interpreted in this light. This correspondence between the African American’s historical experience and the narrative symbol of Christ’s passion/crucifixion helps explain their conversion to Christianity.
James A. Noel - One of the best experts on this subject based on the ideXlab platform.
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psychological trauma christ s passion and the african american Faith Tradition
Pastoral Psychology, 2005Co-Authors: James A. Noel, Matthew V. JohnsonsrAbstract:This article argues that Christ’s passion/crucifixion functioned within the African American psyche as a religious narrative and symbol that uniquely addressed the severe trauma they underwent during the Middle Passage and slavery by enabling them to experience the presence of God in the depths of extreme suffering. Christ’s passion/crucifixion mirrored their experience of racial oppression and, thereby, provided a critique of the system and actors that perpetuated it. The Spiritual “Were You There?” is interpreted in this light. This correspondence between the African American’s historical experience and the narrative symbol of Christ’s passion/crucifixion helps explain their conversion to Christianity.
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Psychological Trauma, Christ’s Passion, and the African American Faith Tradition
Pastoral Psychology, 2005Co-Authors: James A. Noel, Matthew V. JohnsonsrAbstract:This article argues that Christ’s passion/crucifixion functioned within the African American psyche as a religious narrative and symbol that uniquely addressed the severe trauma they underwent during the Middle Passage and slavery by enabling them to experience the presence of God in the depths of extreme suffering. Christ’s passion/crucifixion mirrored their experience of racial oppression and, thereby, provided a critique of the system and actors that perpetuated it. The Spiritual “Were You There?” is interpreted in this light. This correspondence between the African American’s historical experience and the narrative symbol of Christ’s passion/crucifixion helps explain their conversion to Christianity.
Robert K. Vischer - One of the best experts on this subject based on the ideXlab platform.
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When is a Catholic Doing Legal Theory Doing 'Catholic Legal Theory?'
The Seton Hall Law Review, 2010Co-Authors: Robert K. VischerAbstract:What does it mean for me to be a Catholic doing legal theory, even when I am not self-consciously trying to do “Catholic legal theory?” One simple response is methodological: I might be describing the Christian Tradition, I might be proclaiming its truth, I might be speaking prophetically to power, or I might be speaking pragmatically about reasonably debatable methods by which to cultivate the common good. At different points, if I want to contribute to the full flowering of the Catholic legal theory project, I hope that I do all of these. At a deeper level, articulating what I do as a Catholic legal scholar must also account for what I do as a legal scholar. One concern is that the religious label, especially the Catholic label, will be an easy way to pigeon-hole me and more easily dismiss my opinions as pre-ordained conclusions dictated by my Faith Tradition, rendering them less authentic and even less human. In reality, though, my Faith should be the impetus to delve even more deeply into the heart of what it means to be human, to grapple unflinchingly with the reality of our existence. When I use Faith as an escape, when I toss off trite prayers to numb myself to the tragedy that unfolds around me, rather than praying to express and share in the depth of that grief, I am rightly dismissed by the grieving. Similarly, when I use Faith in my scholarship as bludgeon to wield against those who reject my worldview, or when I dress up my unsupported assertions as self-evident simply because they come from my Faith Tradition, I am rightly dismissed by those legal scholars who are authentically struggling with the question of how imperfect people should govern themselves in an imperfect world. The Catholic legal theory project has much to contribute to legal scholarship, starting with the anthropological question of what it even means to be human. (This essay is based on a presentation at Seton Hall’s conference, “Religious Legal Theory: The State of the Field” in November 2009.)
Keith G. Meador - One of the best experts on this subject based on the ideXlab platform.
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Episcopal Measure of Faith Tradition: A Context-Specific Approach to Measuring Religiousness
Journal of Religion and Health, 2010Co-Authors: Daniel E. Hall, Harold G. Koenig, Keith G. MeadorAbstract:Precise measurement of religiousness remains a vexing problem. In addition to relying almost exclusively on self-report, existing measures of religiousness pay little attention to the specific context of religious belief, and this may override distinctive norms of particular Faith Traditions and potentially confound the conclusions drawn from such research. To address these limitations, the authors describe a modified form of narrative content analysis that could eventually sort respondents into distinct theological Traditions. A pilot test among Episcopalians demonstrates encouraging reliability (kappa 0.74, 95% LCI 0.47, P
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Episcopal measure of Faith Tradition: a context-specific approach to measuring religiousness.
Journal of religion and health, 2009Co-Authors: Daniel E. Hall, Harold G. Koenig, Keith G. MeadorAbstract:Precise measurement of religiousness remains a vexing problem. In addition to relying almost exclusively on self-report, existing measures of religiousness pay little attention to the specific context of religious belief, and this may override distinctive norms of particular Faith Traditions and potentially confound the conclusions drawn from such research. To address these limitations, the authors describe a modified form of narrative content analysis that could eventually sort respondents into distinct theological Traditions. A pilot test among Episcopalians demonstrates encouraging reliability (kappa 0.74, 95% LCI 0.47, P < 0.0002), and tests for convergent and discriminate validity suggest that the context of religious belief is both relevant and insufficiently assessed by the existing paradigm of religious measurements. If validated in a religiously diverse sample, this approach could be combined with existing, context-free measures of religiousness to generate more meaningful findings.
Ann Elizabeth Casson - One of the best experts on this subject based on the ideXlab platform.
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Perceptions of Catholicity in a plural society : an ethnographic case study of Catholic secondary schools in England
2010Co-Authors: Ann Elizabeth CassonAbstract:This is an ethnographic study of a small sample of Catholic secondary schools in England evaluating their role within the Catholic Faith Tradition and their contribution to community cohesion. The research is firmly based within an ethnographic framework; it explores the perception of Catholic schools by members, in particular the young people, of the Catholic school community. The ethnographic data was collected through semi-structured focus group interviews and observations. The understanding of religion is developed from the work of Hervieu-Leger on religion as a chain of memory. The concept of social capital in the form of bonding and bridging, and both religious and spiritual capital provides a framework to understand the factors within Catholic schools, which are perceived to create a Catholic community and those which are perceived to develop or hinder cohesion in plural society. The students’ understandings of their Catholic identity were diverse and fragmentary, with precarious links to the Catholic Church as an institution. However, there was a valuing of aspects of the Catholic Faith Tradition which were used to construct their own understanding of Catholicism, leading to a conclusion that the Catholic school is a source of spiritual capital for its members. The participants perceived their schools to have a Catholic nature, a strong ‘sense of community’. The Catholic schools were good generators of bonding capital, although this was focused on the school rather than the wider Catholic community. Perceptions of the boundaries of the school focused on everyday encounters with outsiders such as ‘the school next door’ rather than members of other Faith communities. This research has implications: for the Faith school debate and issues concerning social cohesion; for the Catholic school’s role in the transmission of the Faith Tradition and for an understanding of young people’s Catholic identity.