The Sankofa Institute provides an opportunity for men
and women in South Texas to receive academic training for
pastoral ministry close to home and earn master’s or doctoral
degrees approved by the Association of Theological Schools.
Protestant as well as Catholics have earned degrees at Oblate
for many years; now, for the first time, students will have an
option to choose courses with a focus on African American
studies.
The pivotal role of religion and spirituality in the lives of African Americans marks this ethnoracial group as a particularly important target for attention in research on the psychology and sociology of religion. In this chapter we endeavor to achieve three ends: First, we briefly review literature on meanings of religiosity and spirituality among African Americans. Second, we review the literature on the link between religiosity, spirituality, and health among African Americans. Finally, we examine findings regarding the pathways by which religion and spirituality may achieve its ends.
Discipleship Formation in the African Methodist Episcopal Church in the 21st ...Jonathan Dunnemann
This qualitative case study sought to discover if the African Methodist Episcopal Church is intentional in the discipleship formation of its members. My study examined five African
Methodist Episcopal Churches in the Midwest and included 60 clergy and non-clergy participants. I conducted one-on-one interviews with the clergy and I held focus groups of seven to ten participants with the non-clergy. Also as part of the study, I observed weekly worship services, adult Sunday school classes, and mid-week Bible studies at each of the five churches. The major findings revealed discipleship formation is not a one-time event, but a journey with four components: 1) the participants understanding and definition of discipleship as journey, 2) discipleship formation journey aids inside the church, 3) discipleship formation journey hindrances inside the church, and 4) discipleship formation journey aids outside the church. I
analyzed the findings using four theoretical frameworks: 1) myths, rituals, habits, and the sacred; 2) critical pedagogy; 3) black liberation theology; and 4) transformational leadership. Analysis of the data revealed the foundational Christian education programs within the church are struggling with being relevant to people’s everyday lives. Second, role models play an important part in discipleship formation. Third, because of time constraints, church leaders do not get to focus on their discipleship formation so they can be role models and help others on their journeys.
Whither Shall We Go? The Past and Present of Black Churches and the Public Sp...Jonathan Dunnemann
The author asserts that "the Black Church should remain engaged in the public sphere for two reasons: first, black churches are operating in the absence of state welfare rather than as an alternative to it and second, black churches are among the few institutions providing race-specif remedies that have been abandoned in a colorblind era.
An Examination of Spirituality in the African American ChurchJonathan Dunnemann
Previous studies investigate whether spirituality aids African Americans in coping with the complexities of life when confronted with a host of issues such as higher levels of poverty, health issues, and incarceration. However, few studies have examined the consistency of spirituality across multiple parameters. This study examines spirituality across gender, city, and the interactions of gender and city. Findings indicate the consistency of spirituality within the African American community supporting the role of the church for males and females in both rural and urban settings.
Capitalizing on my African American Christian Heritage in the Cultivation of ...Jonathan Dunnemann
This project addresses what I perceive to be an opportunity for some aspects of
African American spirituality to become more holistic. It is noteworthy that many
African American communal worship experiences are powerful and dynamic. I
hypothesize that many African American Christians can enjoy an even more enhanced
spiritual experience by integrating contemplative spiritual disciplines into present
dynamic communal practices for spiritual formation.
Transformative Pedagogy, Black Theology and Participative forms of PraxisJonathan Dunnemann
"This formative analysis is... on the significant developments in religious education by and for Black people, principally in the US. ..., I describe my own participative approaches to Black theology by means of transformative pedagogy, which utilizes interactive exercises as a means of combining the insights of the aforementioned ideas and themes into a transformative mode of teaching and learning."
"..., I have attempted to combine the radical intent of transformative education arising from the Freirerian tradition with Black liberation theology in order to develop a more participative and interactive mode of theo-pedagogical engagement that moves intellectual discourse beyond mere theorizing into more praxis based forms of practice.
Strengths Building, Resilience, and the Bible: A Story-Based Curriculum for A...Jonathan Dunnemann
Depression is the leading cause of illness and disability in adolescents worldwide. Resilience training, founded on principles of positive psychology, is correlated with lower depression and
substance misuse in U.S. adolescents and military personnel. However, resilience training has focused primarily on secular interventions using western material. Religion is strongly correlated
with lower depression and also with well-being in developing countries. Ninety percent of adolescents live in developing countries, and at least two-thirds are oral learners who prefer
learning through stories and drama. This paper proposes a Bible story based curriculum that trains students in problem solving skills, character strengths, and both spiritual and secular
research-tested principles for resilience and well-being. The Bible is available by audio recording in 751 languages and offers a broad base of archetypal stories for teaching resilience. The
program is easily reproducible, culturally adaptable, respectful of all religions, and specifically crafted for oral learners. Through audio recordings to maintain fidelity, train the trainer programs
for dissemination and support of national and community leaders, the proposed curriculum for Global Resilience Oral Workshops (GROW) has potential to lower depression and lift well-being
in adolescents around the world.
African American spirituality provides a rich lens into the heart and soul of the black church experience, often overlooked in the Christian spiritual formation literature. By addressing this lacuna, this essay focuses on three primary shaping qualities o f history: the effects of slavery, the Civil Rights Movement under Dr. Martin Luther King’s leadership, and the emergence of the Black Church. Lour spiritual practices that influence African American spirituality highlight the historical and cultural context of being “forged in the fiery furnace,” including worship, preaching and Scripture, the community of faith and prayer, and community outreach. The essay concludes by recognizing four areas o f the lived experiences of African Americans from which the global church can glean: (1) persevering in pain and suffering, (2) turning to God for strength, (3) experiencing a living and passionate faith, and (4) affirming God’s intention for freedom and justice to be afforded to every individual.
The pivotal role of religion and spirituality in the lives of African Americans marks this ethnoracial group as a particularly important target for attention in research on the psychology and sociology of religion. In this chapter we endeavor to achieve three ends: First, we briefly review literature on meanings of religiosity and spirituality among African Americans. Second, we review the literature on the link between religiosity, spirituality, and health among African Americans. Finally, we examine findings regarding the pathways by which religion and spirituality may achieve its ends.
Discipleship Formation in the African Methodist Episcopal Church in the 21st ...Jonathan Dunnemann
This qualitative case study sought to discover if the African Methodist Episcopal Church is intentional in the discipleship formation of its members. My study examined five African
Methodist Episcopal Churches in the Midwest and included 60 clergy and non-clergy participants. I conducted one-on-one interviews with the clergy and I held focus groups of seven to ten participants with the non-clergy. Also as part of the study, I observed weekly worship services, adult Sunday school classes, and mid-week Bible studies at each of the five churches. The major findings revealed discipleship formation is not a one-time event, but a journey with four components: 1) the participants understanding and definition of discipleship as journey, 2) discipleship formation journey aids inside the church, 3) discipleship formation journey hindrances inside the church, and 4) discipleship formation journey aids outside the church. I
analyzed the findings using four theoretical frameworks: 1) myths, rituals, habits, and the sacred; 2) critical pedagogy; 3) black liberation theology; and 4) transformational leadership. Analysis of the data revealed the foundational Christian education programs within the church are struggling with being relevant to people’s everyday lives. Second, role models play an important part in discipleship formation. Third, because of time constraints, church leaders do not get to focus on their discipleship formation so they can be role models and help others on their journeys.
Whither Shall We Go? The Past and Present of Black Churches and the Public Sp...Jonathan Dunnemann
The author asserts that "the Black Church should remain engaged in the public sphere for two reasons: first, black churches are operating in the absence of state welfare rather than as an alternative to it and second, black churches are among the few institutions providing race-specif remedies that have been abandoned in a colorblind era.
An Examination of Spirituality in the African American ChurchJonathan Dunnemann
Previous studies investigate whether spirituality aids African Americans in coping with the complexities of life when confronted with a host of issues such as higher levels of poverty, health issues, and incarceration. However, few studies have examined the consistency of spirituality across multiple parameters. This study examines spirituality across gender, city, and the interactions of gender and city. Findings indicate the consistency of spirituality within the African American community supporting the role of the church for males and females in both rural and urban settings.
Capitalizing on my African American Christian Heritage in the Cultivation of ...Jonathan Dunnemann
This project addresses what I perceive to be an opportunity for some aspects of
African American spirituality to become more holistic. It is noteworthy that many
African American communal worship experiences are powerful and dynamic. I
hypothesize that many African American Christians can enjoy an even more enhanced
spiritual experience by integrating contemplative spiritual disciplines into present
dynamic communal practices for spiritual formation.
Transformative Pedagogy, Black Theology and Participative forms of PraxisJonathan Dunnemann
"This formative analysis is... on the significant developments in religious education by and for Black people, principally in the US. ..., I describe my own participative approaches to Black theology by means of transformative pedagogy, which utilizes interactive exercises as a means of combining the insights of the aforementioned ideas and themes into a transformative mode of teaching and learning."
"..., I have attempted to combine the radical intent of transformative education arising from the Freirerian tradition with Black liberation theology in order to develop a more participative and interactive mode of theo-pedagogical engagement that moves intellectual discourse beyond mere theorizing into more praxis based forms of practice.
Strengths Building, Resilience, and the Bible: A Story-Based Curriculum for A...Jonathan Dunnemann
Depression is the leading cause of illness and disability in adolescents worldwide. Resilience training, founded on principles of positive psychology, is correlated with lower depression and
substance misuse in U.S. adolescents and military personnel. However, resilience training has focused primarily on secular interventions using western material. Religion is strongly correlated
with lower depression and also with well-being in developing countries. Ninety percent of adolescents live in developing countries, and at least two-thirds are oral learners who prefer
learning through stories and drama. This paper proposes a Bible story based curriculum that trains students in problem solving skills, character strengths, and both spiritual and secular
research-tested principles for resilience and well-being. The Bible is available by audio recording in 751 languages and offers a broad base of archetypal stories for teaching resilience. The
program is easily reproducible, culturally adaptable, respectful of all religions, and specifically crafted for oral learners. Through audio recordings to maintain fidelity, train the trainer programs
for dissemination and support of national and community leaders, the proposed curriculum for Global Resilience Oral Workshops (GROW) has potential to lower depression and lift well-being
in adolescents around the world.
African American spirituality provides a rich lens into the heart and soul of the black church experience, often overlooked in the Christian spiritual formation literature. By addressing this lacuna, this essay focuses on three primary shaping qualities o f history: the effects of slavery, the Civil Rights Movement under Dr. Martin Luther King’s leadership, and the emergence of the Black Church. Lour spiritual practices that influence African American spirituality highlight the historical and cultural context of being “forged in the fiery furnace,” including worship, preaching and Scripture, the community of faith and prayer, and community outreach. The essay concludes by recognizing four areas o f the lived experiences of African Americans from which the global church can glean: (1) persevering in pain and suffering, (2) turning to God for strength, (3) experiencing a living and passionate faith, and (4) affirming God’s intention for freedom and justice to be afforded to every individual.
“Luke Embrace Your Destiny” is a sermon written by Rev. Tony Williams a longtime friend and Holy Cross College brother which he delivered on Sunday, January 20th 2019 at First Calvary Baptist Church 400 Long St., in Salisbury, NC 28144 to commemorate Dr. Martin Luther King, Jr’s 90th birthday.
This study explores adolescent religious commitment using qualitative data
from a religiously diverse (Jewish, Christian, Muslim) sample of 80 adolescents.
A new construct, anchors of religious commitment, grounded in interview data, is
proposed to describe what adolescents commit to as a part of their religious
identity.
The Invisible Church: Finding Spirituality Where You AreJonathan Dunnemann
"Some might say that I am trying to psychologize religion. Others might view this work as trying to revitalize religion. If I could only make one point about what I believe the Gospel is really about, I believe it means you are free, and that includes the freedom to choose your viewpoint—and your religion.
“Luke Embrace Your Destiny” is a sermon written by Rev. Tony Williams a longtime friend and Holy Cross College brother which he delivered on Sunday, January 20th 2019 at First Calvary Baptist Church 400 Long St., in Salisbury, NC 28144 to commemorate Dr. Martin Luther King, Jr’s 90th birthday.
This study explores adolescent religious commitment using qualitative data
from a religiously diverse (Jewish, Christian, Muslim) sample of 80 adolescents.
A new construct, anchors of religious commitment, grounded in interview data, is
proposed to describe what adolescents commit to as a part of their religious
identity.
The Invisible Church: Finding Spirituality Where You AreJonathan Dunnemann
"Some might say that I am trying to psychologize religion. Others might view this work as trying to revitalize religion. If I could only make one point about what I believe the Gospel is really about, I believe it means you are free, and that includes the freedom to choose your viewpoint—and your religion.
The Vocation and Mission of the Religion TeacherMann Rentoy
Presented by EMMANUEL M. RENTOY
President & Executive Director
Center for the 4th & 5th Rs Asia
This is part of the Series on SEMINARS FOR TEACHERS OF CATHOLIC SCHOOLS
www.characterconferences.com
About Mann Rentoy
A lecturer from the University of Asia and the Pacific (UA&P), he has taught for more than 30 years.
He is a graduate of the University of Santo Tomas (UST) where he earned a double-degree in AB Journalism and AB Literature, an MA in Creative Writing, and a PhD in Literature.
He was the Founding Executive Director of Westbridge School in Iloilo City. He was in the first batch of graduates of PAREF Southridge School, where he also taught for 15 years, occupying various posts including Principal of Intermediate School, Vice-Principal of High School and Department Head of Religion. As Moderator of “The Ridge”, the official publication of Southridge, he won 9 trophies from the Catholic Mass Media Awards including the first ever Hall of Fame for Student Publication, for winning as the best campus paper in the country for four consecutive years.
He is the Founding Executive Director of “Character Education Partnership Philippines”, or CEP Philippines, an international affiliate of CEP in Washington, DC, USA. As Founder of CEP Philippines, he has been invited to speak all over the country, as well as in Washington D.C., San Diego, California, USA, Colombo, Sri Lanka, and Kuala Lumpur, Malaysia. He also serves as the Founding President of Center for 4th and 5th Rs (Respect & Responsibility) Asia, otherwise known as the Thomas Lickona Institute for Asia. He is probably the most visible advocate of character formation in the country, having spoken to hundreds of schools and universities around the Philippines.
Email us at catalystpds@gmail.com
www.characterconferences.com
The Emerging Church and The One Project? is a series of PowerPoint presentations asking the question if there is in fact a connection between the two. The purpose of the presentations are not to lambast those who want to lift Jesus up, but rather to allow leaders of the One Project to tell us in their own words (and the words of those promoting the project) what their goals and aspirations really are, and how these goals have been enacted in their past experiences.
Presentation 1 of 10 is a summary of the Emerging Church as defined on Wikipedia. This is a summary of the 17 page article found there which is taken from many leading proponents of the Emerging Church here in America.
Presentations 2 through 4 deal with Leonard Sweet, a leader in the Emerging Church movement and a professor at George Fox University, and many of the nearly 50 books he has authored which express his various viewpoints.
Presentations 5 through 9 deal with the five main leaders of The One Project, four of which graduated with or started DMin degrees from George Fox University under the mentorship of Leonard Sweet. In each presentation an objective look is taken at material in print telling of each leaders work and ministry up to 2012. The question will naturally follow; is this the direction we should be leading our young people in the Adventist Church?
Presentation 10 deals with the One Project gathering in Seattle, February of 2012, looking at the claims of the Project “Jesus. All” and comparing this to what really took place at the gathering. Yes, there was some good points made, and we need to lift Jesus up, but…. We also take a look at a little of the evidence suggesting The One Project is a response to GYC.
For a fully interactive edition of all 10 presentations with video clips, contact: theemergingoneproject@gmail.com
A flagship Southern Baptist seminary published a report in late 2018 detailing its own long history of support for slavery and Jim Crow policies. “We knew, and we could not fail to know, that slavery and deep racism were in the story,” wrote R. Albert Mohler Jr., the seminary’s president. “We comforted ourselves that we could know this, but since these events were so far behind us, we could move on without awkward and embarrassing investigations and conversations.” The denomination’s first apology for its slavery-promoting past came in 1995.
DIOCESE OF BAGUIO SCHOOLS
www.characterconferences.com
mannrentoy@gmail.com
About Mann Rentoy
A lecturer from the University of Asia and the Pacific (UA&P), he has taught for more than 30 years.
He is a graduate of the University of Santo Tomas (UST) where he earned a double-degree in AB Journalism and AB Literature, an MA in Creative Writing, and a PhD in Literature.
He was the Founding Executive Director of Westbridge School in Iloilo City. He was in the first batch of graduates of PAREF Southridge School, where he also taught for 15 years, occupying various posts including Principal of Intermediate School, Vice-Principal of High School and Department Head of Religion. As Moderator of “The Ridge”, the official publication of Southridge, he won 9 trophies from the Catholic Mass Media Awards including the first ever Hall of Fame for Student Publication, for winning as the best campus paper in the country for four consecutive years.
He is the Founding Executive Director of “Character Education Partnership Philippines”, or CEP Philippines, an international affiliate of CEP in Washington, DC, USA. As Founder of CEP Philippines, he has been invited to speak all over the country, as well as in Washington D.C., San Diego, California, USA, Colombo, Sri Lanka, and Kuala Lumpur, Malaysia. He also serves as the Founding President of Center for 4th and 5th Rs (Respect & Responsibility) Asia, otherwise known as the Thomas Lickona Institute for Asia. He is probably the most visible advocate of character formation in the country, having spoken to hundreds of schools and universities around the Philippines.
Email us at catalystpds@gmail.com
www.characterconferences.com
"The rise of black power had a profound effect upon the appearance of black theology. When Carmichael and other radical black activists separated themselves from King's absolute commitment to nonviolence by proclaiming black power, white Christians especially members of the clergy, called upon their black brothers and sisters in the gospel to denounce black power as unChristian. To the surprise of white Christians, the National Committee of Negro Churchmen (NNC); later to become NCBC) refused to follow their advice and instead wrote a "Black Power Statement" that was published in the New York Time, July 31, 1966.
The Theology of Spirituality: It's Growing Importance Amid the Transformation...Jonathan Dunnemann
Abstract: This article raises issues surrounding the theology of spirituality as a relatively new theological focus. It argues that, faced with a changing world and numerous new (or perceived as new) phenomena, the theology of spirituality, as a scholarly area examining spiritual experience, is becoming a branch of
theological research of increasing importance. The first part of this article focuses on the ever-growing areas of interest found within the theology of spirituality, a growth stemming from the core of the field itself (agere sequitur esse). The second part emphasizes the newer areas of interest within the theology
of spirituality. These new horizons arise from the pluralism of theology itself and the criteria used in differentiating theological disciplines, such as ethno-geographic, doctrinal, and ascetic-practical concerns. In particular, amid a fast-changing world in which information and mutual contact have become incredibly accessible, the interpenetration of cultures and traditions can not only be of great value but also carry the dangers of a chaotic eclecticism. As this accessibility becomes ever easier and more pervasive, contemporary human beings can thus become confused, not only about their worldviews but also concerning their spiritual and religious beliefs. Thus, research into the theology of spirituality is becoming increasingly more important.
Using an interdisciplinary approach and a phenomenological, hermeneutic, mystagogical methodology, this paper explores how children describe the deep fruits of meditation in their lives. Seventy children, aged 7 to 11, from four Irish primary schools were interviewed; all had engaged in meditation as a whole-school practice for at least two-years beforehand. The study sought to elicit from children their experience, if any, of the transcendent in meditation. It concludes that children can and do enjoy deep states of consciousness and that meditation has the capacity to nourish the innate spirituality of the child. It highlights the importance of personal spiritual experience for children and supports the introduction of meditation in primary schools.
ASSESSMENT OF CHARACTER STRENGTHS AMONG YOUTH: THE VALUES IN ACTION INVENTORY...Jonathan Dunnemann
Raising virtuous children is an ultimate goal not only of all parents and educators but also of all societies. Across different eras and cultures, identifying character strengths (virtues) and cultivating them in children and youth have been among the chief interests of philosophers, theologians, and educators. With a few exceptions, these topics have been neglected by psychologists. However, the emerging field of positive psychology specifically emphasizes
building the good life by identifying individual strengths of character and fostering them (Seligman, 2002). Character strengths are now receiving attention by psychologists interested in positive youth development.
Historical criticism attempts to read texts in their original situations, informed by literary and cultural conventions reconstructed from comparable texts and artifacts. African American interpretation extends this approach to questions about race and social location for the ancient text, its reception
history, and its modern readers. It arose as a corrective and alternative to white supremacist use of the Bible in moral and political arguments regarding race, civil rights, and social justice. Accordingly, African American interpretation has combined the
insights of abolitionists and activists with academic tools to demonstrate how biblical interpretation can function as an instrument of oppression, obfuscation, or opportunity. Of course, most of these developments have occurred in the larger framework of American Christianity. Yet, its analyses reach
beyond that specific setting, touching on the connections between the Bible and race in public discourse generally, whether in government, academia, or popular culture.
Appropriating Universality: The Coltranes and 1960s SpiritualityJonathan Dunnemann
The role of the Black Protestant Church has figured prominently in scholarly discussions of African American music culture, and to some extent its importance has been explored with respect to jazz. However, with the exception of the Nation of Islam, the influence of Eastern religious practices among black Americans has not been significantly researched nor have adequate connections been made between these spiritual pursuits and the musical innovations they inspired. Nevertheless, since the mid-’60s, black American artists have explored Yoga, Hinduism, various sects of Buddhism, Ahmadiya Islam, and Bahá’í. The
aesthetic impact of these pursuits has been multi-dimensional and far-reaching. In their study of Asian philosophy and religion, jazz musicians have been exposed to the sounds and musical processes they have discovered in the cultures from which these traditions have emerged. One can hear this influence in musical borrowings, such as the use of traditional instrumentation, the reworking of melodic material from folk and classical genres, and the incorporation of indigenous
improvisational and compositional techniques. Though less audible, Eastern spiritual traditions have also exerted a more abstract philosophical influence that has shaped jazz aesthetics, inspiring jazz musicians to dissolve formal and stylistic boundaries and produce works of great originality. Contextualizing the spiritual explorations of John and Alice Coltrane within American religious culture and liberation movements of the 1960s, this essay explores the way that
their eclectic appropriation of Eastern spiritual concepts and their commitment to spiritual universality not only inspired musical innovation, but also provided a counter-hegemonic, political, and cultural critique.
Who Is Jesus Christ for Us Today?
To say that Jesus Christ is the truth of the Christian story calls for further examination. It is one thing to assert that the New Testament describes Jesus as the Oppressed One who came to liberate the poor and the weak (Chap. 4); but it is quite another to ask, Who is Jesus Christ for us today? If twentieth-century Christians are to speak the truth for their sociohistorical situation, they cannot merely repeat the story of what Jesus did and said in Palestine, as if it were selfinterpreting for us today. Truth is more than the retelling of the biblical story. Truth is the divine happening that invades our contemporary situation, revealing the meaning of the past for the present so that we
are made new creatures for the future. It is therefore our commitment to the divine truth, as witnessed to in the biblical story, that requires us to investigate the connection between Jesus' words and deeds in firstcentury Palestine and our existence today. This is the crux of the christological issue that no Christian theology can avoid.
Development of a Program for the Empowerment of Black Single Mother Families ...Jonathan Dunnemann
The most rapid growing family type in the United States is the single parent family. It is the dominant family type in the African-American community. According to the United States Bureau of the Census (2010), 69% of all Black children are born to single mothers. Single mother families are at a dramatically greater risk for drug and alcohol abuse, mental illness, suicide, poor educational performance, teen pregnancy, and criminality (National Center for Health Statistics, 1993).
Black Males, Social Imagery, and the Disruption of Pathological IdentitiesJonathan Dunnemann
Throughout the history of the U.S., racialized groups have often had their experiences profoundly shaped by social imagery in ways that have created tremendous hardships in the quest for
self-actualization and a healthy sense of self.
The purpose of this article is to shed light on the manner in which Black males have been one of the primary victims of negative social imagery and how the remnants of these constructions continue to have contemporary influences, ....
The Relationship Between Spiritual Engagement and Authentic Leadership: Explo...Jonathan Dunnemann
Spiritual engagement is defined as a complex spiritual transformative process of spiritual practices and the attitudes
and beliefs that motivate spiritual disciplines and are consequently enhanced by the practices (Roof, Bocarnea, & Winston, 2015). Data were collected from a diverse sample of 65 leaders who self-reported spiritual engagement and 266 associated followers’ perceptions of the leaders’ authentic leadership using previously validated instruments including the Authentic Leadership Questionairre (Walumbwa et al., 2008) and the Spiritual Engagement Instrument (Roof et al., 2015).
Translating Spiritual Ideals into Daily Life: The Eight-Point Program of Pass...Jonathan Dunnemann
An inspirational passage turns our thoughts to what is permanent, to those things that put a final end to insecurity. In meditation, the inspirational passage becomes imprinted on our consciousness. As we drive it deeper and deeper, the words come to life within us, transforming all our thoughts, feelings, words, and deeds.
In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
HANUMAN STORIES: TIMELESS TEACHINGS FOR TODAY’S WORLDLearnyoga
Hanuman Stories: Timeless Teachings for Today’s World" delves into the inspiring tales of Hanuman, highlighting lessons of devotion, strength, and selfless service that resonate in modern life. These stories illustrate how Hanuman's unwavering faith and courage can guide us through challenges and foster resilience. Through these timeless narratives, readers can find profound wisdom to apply in their daily lives.
Lesson 9 - Resisting Temptation Along the Way.pptxCelso Napoleon
Lesson 9 - Resisting Temptation Along the Way
SBs – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
The Good News, newsletter for June 2024 is hereNoHo FUMC
Our monthly newsletter is available to read online. We hope you will join us each Sunday in person for our worship service. Make sure to subscribe and follow us on YouTube and social media.
The Chakra System in our body - A Portal to Interdimensional Consciousness.pptxBharat Technology
each chakra is studied in greater detail, several steps have been included to
strengthen your personal intention to open each chakra more fully. These are designed
to draw forth the highest benefit for your spiritual growth.
Exploring the Mindfulness Understanding Its Benefits.pptxMartaLoveguard
Slide 1: Title: Exploring the Mindfulness: Understanding Its Benefits
Slide 2: Introduction to Mindfulness
Mindfulness, defined as the conscious, non-judgmental observation of the present moment, has deep roots in Buddhist meditation practice but has gained significant popularity in the Western world in recent years. In today's society, filled with distractions and constant stimuli, mindfulness offers a valuable tool for regaining inner peace and reconnecting with our true selves. By cultivating mindfulness, we can develop a heightened awareness of our thoughts, feelings, and surroundings, leading to a greater sense of clarity and presence in our daily lives.
Slide 3: Benefits of Mindfulness for Mental Well-being
Practicing mindfulness can help reduce stress and anxiety levels, improving overall quality of life.
Mindfulness increases awareness of our emotions and teaches us to manage them better, leading to improved mood.
Regular mindfulness practice can improve our ability to concentrate and focus our attention on the present moment.
Slide 4: Benefits of Mindfulness for Physical Health
Research has shown that practicing mindfulness can contribute to lowering blood pressure, which is beneficial for heart health.
Regular meditation and mindfulness practice can strengthen the immune system, aiding the body in fighting infections.
Mindfulness may help reduce the risk of chronic diseases such as type 2 diabetes and obesity by reducing stress and improving overall lifestyle habits.
Slide 5: Impact of Mindfulness on Relationships
Mindfulness can help us better understand others and improve communication, leading to healthier relationships.
By focusing on the present moment and being fully attentive, mindfulness helps build stronger and more authentic connections with others.
Mindfulness teaches us how to be present for others in difficult times, leading to increased compassion and understanding.
Slide 6: Mindfulness Techniques and Practices
Focusing on the breath and mindful breathing can be a simple way to enter a state of mindfulness.
Body scan meditation involves focusing on different parts of the body, paying attention to any sensations and feelings.
Practicing mindful walking and eating involves consciously focusing on each step or bite, with full attention to sensory experiences.
Slide 7: Incorporating Mindfulness into Daily Life
You can practice mindfulness in everyday activities such as washing dishes or taking a walk in the park.
Adding mindfulness practice to daily routines can help increase awareness and presence.
Mindfulness helps us become more aware of our needs and better manage our time, leading to balance and harmony in life.
Slide 8: Summary: Embracing Mindfulness for Full Living
Mindfulness can bring numerous benefits for physical and mental health.
Regular mindfulness practice can help achieve a fuller and more satisfying life.
Mindfulness has the power to change our perspective and way of perceiving the world, leading to deeper se
What Should be the Christian View of Anime?Joe Muraguri
We will learn what Anime is and see what a Christian should consider before watching anime movies? We will also learn a little bit of Shintoism religion and hentai (the craze of internet pornography today).
The PBHP DYC ~ Reflections on The Dhamma (English).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma Reflections for the PBHP DYC for the years 1993 – 2012. To motivate and inspire DYC members to keep on practicing the Dhamma and to do the meritorious deed of Dhammaduta work.
The texts are in English.
For the Video with audio narration, comments and texts in English, please check out the Link:
https://www.youtube.com/watch?v=zF2g_43NEa0
Sankofa Institute providing education program for ministry among African Americans
1. 26 TODAY’S CATHOLIC AUGUST 23, 2013LOCAL
BY J. MICHAEL PARKER
FOR TODAY’S CATHOLIC
SAN ANTONIO • Oblate School
of Theology will launch an
entirely new initiative this fall,
the Sankofa Institute for Afri-
can American Pastoral Leader-
ship, that will provide profes-
sional training for pastoral
ministers who wish to minister
among African Americans, re-
gardless of denominational af-
filiation. Twelve to 15 students
are expected in the inaugural
class this academic year.
The Sankofa Institute pro-
vides an opportunity for men
and women in South Texas to
receive academic training for
pastoral ministry close to home
and earn master’s or doctoral
degrees approved by the Asso-
ciation of Theological Schools.
Protestant as well as Catholics
have earned degrees at Oblate
for many years; now, for the
first time, students will have an
option to choose courses with
a focus on African American
studies.
“This is a very exciting
development for Oblate School
of Theology as well as for the
students who will enroll in the
Sankofa Institute,” said Sister
Addie Lorraine Walker, SSND,
PhD, director of the institute.
“It’s rare in that it invites Prot-
estant and Catholic students to
learn together while pursuing
professional degrees with a
specific concentration focused
on an African American con-
text.” Walker joined the OST
faculty last year and developed
the curriculum. She previously
had been associated with the
Institute for Black Catholic
Studies at Xavier University in
New Orleans and was anxious
to see an educational program
for ministry among African
Americans in Texas.
“For Oblate School of Theol-
ogy to extend its curriculum
to meet this need is fitting and
proper — even courageous,”
Walker said. “We are not only
welcoming but inviting people
who are not traditionally
Catholic. This is going to force
both us and them to change our
attitudes about each other. This
is a wonderful opportunity for
faith formation and for build-
ing up our ability to witness to
our faith to others and for oth-
ers to witness to their faith to
us, as well as to study together
with a better understanding
of the other. It will break down
barriers and stereotypes; it will
build bridges. This is not for
proselytizing but for proclaim-
ing the Gospel in all its rich-
ness. This way, we move to
dialogue rather than confront-
ing each other with apologetics
that is underinformed about
the other.”
Students in
the institute
may pursue
their choice
of any of
the master’s
and doctoral
degrees OST
already offers,
with the option
of a concen-
tration in African American
studies. The institute’s inter-
disciplinary categories will
include black church history,
black biblical studies, black
theologies, sociology of black
religion, contemporary issues
in the black church, African
American Christian social eth-
ics, African American Chris-
tian education, black church
worship and nurture, black
preaching and social justice.
Aspects of African American
spirituality, art, music, history
and culture will come into play
in any given course.
The degree program cur-
ricula are tailored to fit the
students’ academic and profes-
sional goals, though many
of the core courses will be
taken in common. The courses
required for the concentration
are open to all students. Walker
anticipates that some students
will take courses listed in the
black church studies series as
electives in their curriculum
plan.
“Wherever there can be an
option, there will be; for exam-
ple, where there is U.S. church
history, they can take black
church history; for catechetics,
they can take black Christian
education; for religious history
of the Southwest, they can take
black church history,” Walker
explained.
Oblate has had good num-
bers of African American stu-
dents enrolled in its degree pro-
grams for years, mostly from
non-Roman Catholic denomina-
tions, said Dr. Scott Woodward,
vice president for academic
affairs and dean of OST, who
conceived the idea that became
the Sankofa Institute.
“They’ve been very happy at
Oblate. With this many coming
here without any program-
ming directed specifically to
African American pastoral
needs, I thought, ‘Imagine what
we could do with a program
that did address those needs,’”
Dr. Woodward said. Father Ron-
ald Rolheiser, OMI, the school
president, and OST’s Board
of Trustees were immediately
enthusiastic and embraced
it wholeheartedly. Generous
donors pledged to support the
institute for three years.
“This seemed like a natural
move for us at Oblate; we’ve
been addressing issues of cul-
ture in formation for decades,”
he explained. “However, there’s
also been a real lack of atten-
tion to the African American
church in this area. Protestant
seminaries in Texas have had
students from historically
African American churches,
but few have offered program-
ming in Black Church Studies
as far as we know, and none
has offered so many degrees
in it.” Oblate will offer all its
academic degrees with an op-
tional concentration in African
American pastoral leadership.
Besides expanding the diver-
sity of OST’s academic com-
munity, Dr. Woodward said, the
Sankofa Institute fits well into
the school’s mission of keeping
one eye on the Gospel and one
eye on the people OST serves.
“It offers us a chance to expand
the ecumenical sense we have
here as well. Faculty have been
working with Sister Addie to
strengthen bibliographies and
reading lists for these new
students.” There also is an
element of the Oblate charism
in the Sankofa initiative. “The
African American community
has been underserved with
regard to offering theological
formation. We hope to improve
the quality of pastoral leader-
ship while improving our own
school community at the same
time,” he added.
Dr. J. Alfred Smith, chair of
the institute’s Council of Elders
and professor of preaching at
the American Baptist Seminary
of the West in Oakland, Calif.,
characterized the Sankofa
Institute experience as “unique,
ground-breaking and seminal,”
adding, “I’m glad to be a part
of something so distinguished.
This will be a paradigm of the
kingdom of heaven.”
“It epitomizes true ecumen-
icity. This is not ghettoized
education; it’s broad and rich.
The context for it is the African
American religious experi-
ence, but it doesn’t stay there;
it embraces a cosmopolitan
catholicity and universality,”
he declared, adding: “One who
goes through the program will
be rooted in the soil of the Afri-
can American experience, but
will emerge much bigger than
that experience.”
Elaborating on this point, Dr.
Smith continued, “If I study
the richness of the Desert
Fathers and the spiritual
tradition of Teresa of Avila,
I become an agent of recon-
ciliation.” He noted that the
Catholic Church has long been
perceived as teaching that non-
Catholic Christians will not
go to heaven. Thus, in Oblate’s
welcoming Protestants to study
alongside Catholics in a Catho-
lic institution, “we see reconcil-
iation that’s expressed not only
in creed but in deed.” He was
alluding to a comment by Dr.
Martin Luther King Jr. whom
he quoted as saying: “How often
are our lives characterized by
a high blood pressure of creed
and an anemia of deed!”
Dr. Smith continued, “I am
proud to join Sister Addie. I
know what kind of woman she
is: She’s a bridge builder. She’s
equally at home in a high-
church liturgy that epitomizes
the best of Catholicism, and in
an African American worship
service where we might sing
‘Swing Low, Sweet Chariot’ or
‘There is a Balm in Gilead.’”
The Rev. Joni Russ, another
council member who serves
on the Board of Examiners for
the 10th District of the African
Methodist Episcopal Church,
also serves on the institute’s
Council of Elders. She said that
the AME Church, a historically
African American denomina-
tion more than 200 years old,
operates no seminaries in the
Southwest. For candidates
seeking the Master of Divinity
degree required for ordina-
tion, the nearest Protestant
institutions accredited by the
Association of Theological
Schools are the Austin Presby-
terian Theological Seminary,
Baylor University’s Truett
Theological Seminary in Waco,
Texas Christian University’s
Brite Divinity School in Fort
Worth and Southern Methodist
University’s Perkins School of
Theology in Dallas.
“The Sankofa Institute pro-
vides an opportunity to keep
our people here in San Antonio
and to offer them a program
tailored to the African Ameri-
can religious experience,” the
Rev. Russ said. “It will train
them in African American
preaching, church history and
many other areas. It’s been
a dream of all of us on the
Board of Examiners to have a
program through which our
clergy, working with the Board,
could receive credit for at least
a Master of Divinity degree
from an institution accredited
by ATS,” she continued.
She also noted that dis-
trict officials have discussed
starting an AME seminary in
Texas, but the challenge would
be enormous. “We’ve prayed
about this, and now it seems
God has dropped a facility, a
faculty and accreditation right
into our laps. We’re very happy
about the many opportunities
this allows us to offer our clergy
and our laity. We’re also very
excited because Oblate has
welcomed us. The authenticity
of the spirit here is the thing
that’s been most welcoming to
me. There’s an authentic caring,
spirit and fellowship at Oblate.”
The Rev. Russ added that the
Sankofa Institute is also a won-
derful opportunity for students
to study in an ecumenical com-
munity. “The chance to listen,
learn and respect others is the
core of seminary life. You get
an opportunity to see people
from everywhere,” she added.
Dr. Dwight Hopkins, profes-
sor of theology at The Uni-
versity of Chicago Divinity
School, also expressed excite-
ment, noting that the institute
is unique on several levels:
it’s ecumenical, offering an
opportunity for Catholics and
Protestants to study and wor-
ship together, and it’s offered
at a Catholic institution; the
program is interdisciplinary,
combining theology, history,
culture, music, preaching, wor-
SankofaInstituteprovidingeducationprogramforministryamongAfricanAmericans
ship and social justice as they
relate to the African American
Christian experience; it offers
balance among pastors, laity
and academics in providing the
program; and it offers multiple
master’s and doctoral degrees.
“This is very rare. Most
other institutions in the United
States have programs that
focus only on the Master of
Divinity. At Oblate, they’ll be
able to choose among four,
five, or six degrees, each with
a concentration in African
American pastoral leadership.
That is quite striking. This pro-
gram could be a paradigm for
denominations and other faith
groups as far as what pastoral
leadership education should be
like. It’s rooted in the African
American religious experience,
but its comprehensiveness can
be duplicated in any situation,”
Dr. Hopkins said.
“So Oblate is making a real
contribution to the wider
community regarding pastoral
leadership preparation.” He
noted his own denomination,
the American Baptist Church,
is increasingly emphasizing
such academic credentials for
ordination, and the importance
of multicultural sensitivity in
pastoral leadership.
Besides Dr. Smith and Dr.
Hopkins, other faculty mem-
bers include Dr. Michael Battle
of the Peace Institute; Dr.
Shawnee Marie Daniels-Sykes,
SSND, assistant professor of
theology and bioethics at Mt.
Mary College in Milwaukee;
Dr. Sharon Grant, adjunct at
the University of the Incarnate
Word; Dr. Diana Hayes, profes-
sor of systematic theology
emerita at Georgetown Univer-
sity; Dr. Cheryl Kirk-Duggan,
professor of religion at Shaw
University Divinity School;
Dr. Stephen Reid, professor
at Baylor University’s Truett
Theological Seminary; and
Dr. Dwight Webster, pastor of
Christian Unity Baptist Church
in New Orleans. All have taught
at the Institute for Black Catho-
lic Studies and are thoroughly
familiar with and comfortable
in a Catholic academic environ-
ment, Walker said.
The name Sankofa comes
from King Adinkera of the
Akan people of West Africa,
Sister Walker explained. It
literally means, “It is not taboo
to go back and fetch what you
forgot.” “Sankofa” teaches us
that we must go back to our
roots in order to move forward;
we should reach back and
gather the best of what our
past has to teach us so we can
achieve our full potential as we
move forward.”
Walker said plans also
include an annual six-part lec-
ture series; monthly pastors’,
ministers’ and lay leaders’ joint
study days; monthly interde-
nominational praise and wor-
ship; and research and writing
groups that facilitate students’
making their research and
writing projects clearer and
more presentable for meeting
degree requirements.
Walker