Littérature scientifique sur le sujet « Ecclesial praxis »

Neste artigo apresentaremos a compreensão de Ellacuría sobre a teologia cristã no que ela tem de mais fundamental, tanto do ponto de vista do fazer teológico quanto do ponto de vista de sua especificidade cristã. Enquanto atividade teórica (teoria teológica), o fazer teológico constitui, de um modo privilegiado, o “momento consciente e reflexo da práxis eclesial”. Enquanto teoria cristã (teologia cristã), supõe que a práxis eclesial que procura inteligir e servir seja cristã, isto é, esteja voltada para a realização histórica do reinado de Deus. Entre a práxis eclesial cristã (realização do reinado de Deus) e a teologia cristã (intelecção da realização do reinado de Deus) existe uma relação estreita de mútuo condicionamento e determinação, sem que isso comprometa ou anule a especificidade e a função próprias de cada uma.ABSTRACT: The article presents Ellacuría’s comprehension on Christian theology, it’s most fundamental aspects, from two points of view, it’s theological making and its Christian specificity. Concerning theoretical activity (theological theory), the theological making constitutes, in a privileged manner, the “conscious and reflexive moment of the ecclesial praxis”. Concerning Christian theory (Christian theology), it supposes that the ecclesial praxis, that it seeks to comprehend and serve, be Christian, in other words, that it faces the historic realization of the Kingdom of God. Therefore, between Christian ecclesial praxis (realization of the Kingdom of God) and Christian theology (an intellection of the realization of the Kingdom of God), there exists a narrow relationship of mutual conditioning and determination, without compromising or annulling the specificity and function proper to each.

In an era in North-Atlantic societies of an increasing move away from religious affiliation and practice, churches have attempted to reimagine what it means to be Christian communities of faith with an eye on creating a spaciousness for the so-called non-believer. However, the same sort of intentionality has not been applied to what liberation theologians have called the ‘non-person’, those who live at the margins of society. Drawing from the conceptual framework of postcolonial theory, this essay presents mutuality as a praxis for mission, seeking to explore how ecclesial identity and authority, worship practices and service ministries might be reimagined accordingly.

In opere scientifico professoris Mariani Żurowski scripta problemata fundamentalia iuris canonici attingentia non deficiunt. Quapropter aequum iustumque videtur memoriam eius etiam expositione quidem brevissima fundamentis radicumque iuris ecclesialis honorare. Primo problema ipsum ponitur. Religio christiana unica est quae proprium, a civili independens, ius producit et evolvit. Cum ius proprium ad religionem uti talem necessario non pertineat explorandae sunt rationes legum propriarum quibus christiani vivunt. Secundo quaestiones methodologicae elucidantur. Minus recta videtur methodus quae praefixa notione iuris laborat et elementa ei correspondentia in Ecclesia invenire conatur. Exploranda est autoconscientia Ecclesiae et in luce ponendum est quod in Ecclecia ipsa ut ius percipitur et denominatur. Non a iure ad Ecclesiam sed ab Ecclesia ad notionem iuris eius procedendum est. Postremo fundamenta iuris ecclesialis considerantur. Analysi subiicitur conscientia christianorum qui sciunt ipsos divinitus ut universale salutis sacramentum signumque et instrumentum unitatis vocatos esse. Populum in perspectiva salutis et actualizationis propositi Patris constituunt. Communio quam ipsi participant donum et munus ipsis commissum est. Munere hoc structura Ecclesiae relationesque sociales fidelium determinantur. Vocationem suam prosequens populus iste in mundo huius temporis vivit. Experientia istius mundi, scientiarum profectus, variae formae culturae humanae — immo et culturae iuridicae — Ecclesiae quoque prosunt. Confrontatio cum experientia iuris mundi sed autem cum iure veterotestamentorio quaestionem de sensu iuris gignit. Christiani sciunt sensum istum ab eis qui in Christo renati sunt efficiendum esse. Fidem testando et canitatem in praxim deducendo iustificantur et sensum finemque iuris explent. Iure relationes interpersonales amplectuntur quae tamen dono communionis nituntur et structuram communicationis gratiae fideique constituunt, cuius fons ih divino proposito salvifico perspicitur et ad quod significandum notio iuris divini utitur. Historica actualizatione iuris divini Ecclesia locum in historia iuris tenet. Ius Ecclesiae non dependet ab alio iure neque ulla notione iuris, quapropter apertum ad notiones, formae experientiam culturae iuridicae mundi manet. Tamen nec notionibus his nec experientia civili iuridica indoles iuris ecclesialis praefinitur sed conscientia propria christianorum.

The Bible is often read in ecclesial contexts without considering the wider social and political consequences of biblical interpretations. In this essay, I contend that committed reflective participation is essential for responsible reading. I begin by using an autobiographical narrative to identify obstacles which prevented me from reading responsibly, and, to demonstrate how a range of experiences in Australia and Afghanistan enabled me to read differently. I then engage Francis Moloney's “An Adventure with Nicodemus” to propose that confessional biblical scholars might enhance the reading-capacity of other readers and encourage congregations to embrace the interested and contextual nature of biblical interpretation by sharing explicitly confessional readings which avoid objectivist/subjectivist dichotomies and testify to the authority of Scripture. I conclude by drawing on Stephen Bevans' praxis model of contextual theology and contemporary community development praxis to propose an “Animated Reading Process” which might be used to facilitate responsible reading.

Abstract This article seeks to construct a renewalist ecclesiology foundations on the idea that the church is an ontological reality with the epistemological purpose of traditioning its members. To accomplish this, I construct, in conversation with Simon Chan and Simon Oliver, a sacramental ontology of the invisible church from the Garden of Eden via the incarnation. Then, interacting with the work of Chan and James K.A. Smith, I explore the role of the visible church to tradition its members. Finally, I offer a framework for an ecclesial traditioning praxis. This praxis is founded in prayer, shaped by the narrative of Scripture, and utilizes both the weekly service and ongoing discipleship training.

What was it like for children and youth to grow up in the Protestant Church in 16th century Europe? This historical study explores this question through its focus on specific practices within Christian education and ecclesial rites of initiation, namely baptism, confirmation, and the use of catechisms in the spiritual formation of young people. The research is situated at the intersection of historical theology, spiritual formation, and the life stages of childhood and adolescence, placing particular focus on the theology and writings of Martin Luther as a representative of Reformation-era ecclesial leadership. I argue that Luther recognised a distinct life stage of adolescence between childhood and adulthood, revealed both in his theology of childhood and in educational practices for children and youth, then conclude with considerations for contemporary ministry praxis.

AbstractThis article offers a new narrative to reflect on Anglican ecclesiology through the lens of theological and cultural ‘mestizaje’. At a time of increasing signs of fragmentation in the world and the church (including the Anglican Communion), this study affirms elements that have been present in historic Anglicanism and contemporary Anglican praxis: the value of intercultural relations, dialogical processes and theological humility. While recognizing the challenges, complexity and limitations of the Anglican mestizo model, it asserts its intrinsic value as a source of ecclesial koinonia.

Abstract Given the ecological crisis in Indonesia, the churches must implement an ecclesiological reconstruction based on the church as an ecological community and on the understanding that the churches are an inseparable part of Indonesian society and cultures which emphasise respect for nature, while at the same time reconstructing their identity in the Christian faith tradition rooted in the Triune God, faith in Christ as Saviour, and an eschatological dimension. Ecclesial praxis will promote ecological awareness among church members, involvement in conservation efforts and in making public policies related to ecological issues.

This article argues that the contemporary renewal of religious life requires that ‘fresh expressions of church’ must also and equally encourage ‘fresh expressions of believing’. The first part draws on the Schleiermacher tradition to lay out the groundwork for the kind of approach to theology that might allow such fresh expressions to begin to emerge: a theology founded in experience, shaped and formed relationally, and intrinsically reflective and critical. The second part of the article identifies some ecclesial models that could be hospitable to the nurture of fresh expressions of believing, and proposes resources drawing on traditions of mysticism, of praxis, and of deconstruction. Churches may form their identity around a mission to deepen and radicalise personal and corporate spirituality, collaborative social praxis for justice and neighbourhood renewal, or experimental postmodern styles of gathering, culturally eclectic but institutionally minimalist.

Thesis (DTh)--Stellenbosch University, 2011.
ENGLISH ABSTRACT: This thesis deals with the concept of Ũtugi in relation to the HIV and AIDS pandemic and its contribution to the ecclesial praxis of the Anglican Church of Kenya. The thesis scrutinizes the HIV and AIDS context in Kenya, examines the origins, the nature, the characteristics and the definition of Ũtugi and its role in socio-economic, political, cultural, moral and religious life of the Agĩkũyũ community in Central Kenya and assesses the ecclesial praxis of the Anglican Church of Kenya. This concern is prompted by the need for the Anglican Church of Kenya to marshal Ũtugi (traditional resources) to complement Christian hospitality (church resources), to enhance human dignity of PLWHA and to fight the HIV and AIDS pandemic. By employing a hermeneutical tool as a praxis approach to pastoral care and counselling to interpret theological and assess the Agĩkũyũ cultural concepts and using a non-empirical research method (a qualitative research) based on conceptual analysis, the study explores critically the role of Ũtugi within the context of HIV and AIDS and its appropriateness as a tool for pastoral care and counselling in the Anglican Church of Kenya. The study poses the following research questions: In which way can the Agĩkũyũ concept of Ũtugi be used to create a healing space? How can Ũtugi be used to reframe the prevailing ecclesiological paradigms applied by the Anglican Church of Kenya? How can Ũtugi as a cultural concept help the Anglican Church of Kenya to become relevant and contextual in her endeavour to respond to the challenges posed by the HIV and AIDS pandemic in the twenty-first century? The thesis unveils that the principles of Ũtugi can complement Christian hospitality to network and help the church to carry the burden of PLWHA, thus, enhancing their human dignity, sharing their joy and comfort, and journeying with them in their pain, sorrow and healing. It was also found that Ũtugi as a contextual model which is culturally rooted, is relevant to the Agĩkũyũ people and that it can help in transforming the existing ecclesial praxis of the Anglican Church of Kenya. Drawing from Daniël Louw's existential model for spiritual healing, the study assesses the appropriateness of Ũtugi as a model for pastoral care and counselling to PLWHA. It is revealed that Ũtugi is not only a paradigm that can augment their physical, social, psychological, economic, moral and spiritual aspects but that it has the capacity to deal with the existential threat of anxiety, guilt and shame, disillusionment and anger, despair and doubt, helplessness and vulnerability. Thus it can enable them to shift from their existential threats to a position of love, care, support, compassion, accommodativeness, liberation and hope.
AFRIKAANSE OPSOMMING: Hierdie navorsing gaan oor die kultuur-bepaalde konsep Ũtugi met betrekking tot die MIV en VIGS - pandemie en oor die bydrae van hierdie konsep tot die kerklike gebruike en ekklesiologiese-self-verstaan van die Anglikaanse Kerk in Kenia. In die navorsing word indringend gekyk na die MIV en VIGS konteks in Kenia, en die oorsprong, aard, eienskappe en definisie van Ũtugi en sy rol in die sosio-ekonomiese, politieke, kulturele, morele en godsdienstige lewe van die Agĩkũyũ-gemeenskap in Sentraal-Kenia gekyk. Die navorsing evalueer voorts die gemeentelike bediening van die Anglikaanse Kerk in Kenia. Hierdie ondersoek is noodsaaklik gemaak deur die behoefte van die Anglikaanse Kerk in Kenia om Ũtugi (tradisionele hulpbronne) te gebruik in aanvulling tot die Christelike verstaan van gasvryheid (kerklike hulpbronne) om die menswaardigheid van mense wat met MIV en VIGS saamleef, te verhoog en die MIV- en VIGS pandemie te beveg. Die navorsing sluit metodologies aan by die hermeneutiek. Die volg 'n praktykbenadering tot pastorale versorging en berading. Dit wil teologiese konsepte en die Agĩkũyũ se kulturele konsepte interpreteer, en deur middel van kwalitatiewe, kritiese analises vir die pastorale bediening aan mense wat positief met MIV getoets is, help sorg. In die lig van konseptuele analise, word daar in hierdie hierdie studie krities gekyk na die rol van Ũtugi binne die konteks van MIV en VIGS en na die gepastheid daarvan as instrument vir pastorale versorging en berading in die Anglikaanse Kerk van Kenia. In hierdie studie word die fundamentele vraag gestel: Hoe kan die Agĩkũyũ-konsep Ũtugi gebruik word om ruimte vir heling te skep en die heersende ekklesiologiese paradigmas in die Anglikaanse Kerk in Kenia omskep word sodat dit relevant en kontekstueel kan wees in die strewe om te reageer op die uitdagings van die MIV en VIGS pandemie in die 21ste eeu? Die navorsing toon aan dat die beginsels van Ũtugi Christelike gasvryheid kan aanvul om netwerke te vorm en die kerk te help om die las van mense wat met MIV en VIGS saamleef, te help dra. Só kan hulle menswaardigheid verhoog word, in hulle vreugde en gerief gedeel word, en saam met hulle deur hulle pyn, hartseer en soeke na heling pastoraal gereis word. Daar is ook bevind dat Ũtugi as 'n kontekstuele model wat kultureel gegrond is, relevant is vir die Agĩkũyũ-mense. Dit kan inderdaad bydra en kan help om die bestaande kerklike gebruike van die Anglikaanse Kerk in Kenia te verander. Deur gebruik te maak van Daniël Louw se eksistensiële model vir christelik-spirituele geestelike heling, word die gepastheid van Ũtugi as 'n model vir pastorale versorging en berading aan mense wat positief met MIV en VIGS saamleef, evalueer. Daar is bevind dat Ũtugi nie net 'n paradigma is wat hulle liggaamlike, sosiale, sielkundige, ekonomiese, morele en spirituele lewe kan versterk nie, maar dat dit ook die vermoë het om die eksistensiële bedreiging van angstigheid, skuld en skaamte, ontnugtering en woede, wanhoop en twyfel, hulpeloosheid en kwesbaarheid, pastoraal te hanteer. Dit kan 'n verskuiwing vanaf eksistensiële bedreigings na 'n posisie van liefde, sorg, medelye ondersteuning, tegemoetkomendheid, vryheid en hoop meebring.

This dissertation will argue that at an early stage in ecclesiastical history, the tradition's founding and constituent principles were betrayed by a complicity with the prevailing politics of sovereignty. This has led to a recasting of divine transcendence in terms of sovereign power and a displacement of Christianity by Christendom, from which the Western church has not recovered. The thesis follows the contours of contemporary theologians who seek to explain a dislocation between faith and socio- political life in terms of a fall in early modernity, but proposes that the earlier compromise represents a more decisive and determinative fall. In order to trace the genealogy of this compromise, the dissertation will examine its various manifestations in four synchronic historical studies. These are the third/fourth century writings of Eusebius of Caesarea; the early thirteenth century careers of Pope Innocent III and Emperor Frederick Il; the late seventeenth-century latitudinarianism of William Ill, Gilbert Burnet and the associated founding of the Bank of England; and the contemporary expression of what Hardt and Negri have termed 'Empire' and the rise of the politics of biopower. Through this genealogy, the historical alignment of the Christian church with the mundane politics of sovereign power will be demonstrated. The contemporary significance of this alignment, it will be argued, is that the Christian church is robbed of any political emancipatory potential. The final section of the dissertation will gesture towards ways in which theology may recover such a potential. Drawing on an alternative theological configuration which will already have been intimated in the four studies, the final section will develop an innovative Christological configuration of kenosis or what is termed 'kenarchy.' This will provide a re-imagining of the divine distinct from its implication with imperial sovereignty which could allow theology to make a more effective contemporary political intervention.

Thesis (PhD)--Stellenbosch University, 2015.
ENGLISH ABSTRACT: This study is a pastoral care strategy for the affirmation of the dignity of the poor Black older persons. In this study there is a discussion of how the poor Black older persons suffered the defacement of their dignity under Apartheid and how to a large extent their dignity is still being defaced under the new democratic dispensation in South Africa. These poor Black older persons are victims of various forms of older person abuse. They experience the prejudice of ageism intensely as it is exacerbated by racism; and with no appropriate medical and health strategies in place to provide quality health care; and with inappropriate housing, social services, and residential care services, their dignity is denied. Due to past discriminatory laws and policies these vulnerable older persons suffer the consequences of low levels of formal education within an environment of engineered poverty and racial discrimination which made it impossible for them to enter into quality employment which would enable them to provide adequately for old age. The deprivation thus experienced made it difficult for them to flourish economically and otherwise. At present they are still marginalised and they experience intense forms of loneliness. These poor Black older persons continue to suffer humiliation and indignity in spite of legislation and policies purporting to ensure their well-being. Within a society embracing a neo-liberalist philosophy they are considered unimportant as they do not contribute productively to the economic well-being of the community and are therefore relegated to the lowest ranks of society. With the effacement of their dignity through socially constructed systems their human development is seriously hampered, resulting in a disintegration of human wholeness. The inequality that the poor Black older persons suffer is an indictment against humanity as these older persons have the right to feel at home on the planet. Due to the fact that they are not recognised as having been created in the image and likeness of God, their uniqueness and distinctness as human beings are denied, their identities distorted, and they are not considered worthy citizens. In order to affirm the dignity of the poor Black older persons a practical theological methodology as proposed by Osmer (2008) and consisting of four tasks, has been employed. The notion of a moral economy for the affirmation of the dignity of these poor Black older persons has been utilised. With the moral economy orientation linked with a Liberation Theology methodology the dignity of the poor Black older persons is affirmed as a personal attribute based on the older persons being a category of people being carried into old age by God, enjoying privileged positions of honour and respect, and being eschatological signs and symbols of God’s goodwill towards restored communities in Christ. Within a moral economy the values of reciprocity, responsibility, and interdependence are used to affirm the dignity of these older persons intergenerationally and contextually.
AFRIKAANSE OPSOMMING: Hierdie studie is ʼn pastorale sorg strategie vir die bevestiging van die menswaardigheid van die arm Swart ouer persone. In hierdie studie word daar aangedui hoe die arm Swart ouer persone se menswaardigheid onder Apartheid en in ‘n groot mate in die nuwe demokratiese dispensasie geskend is. Die arm Swart ouer persone het die slagoffers geword van verskeie vorms van misbruik. Die diskriminasie teen ouderdom word intensief deur hulle ervaar soos dit vererger word deur rassisme; en met geen behoorlike mediese en gesondheidstrategieë in plek om in die behoefte van hierdie kwesbare ouer persone te voorsien nie; en met gebrekkige behuising, sosiale dienste en onvoldoende plekke van sorg vir ouer mense, is die menswaardigheid van hierdie ouer mense erg misken. Weens historiese diskriminerende wette en regeringbeleid ly hierdie kwesbare ouer persone die gevolge van lae vlakke van formele opvoeding binne ‘n omgewing waar armoede kunsmatig geskep is en waar rassediskriminasie geheers het. Hierdie omstandighede het dit vir hulle onmoontlik gemaak om kwaliteit werk te kry wat hulle in staat sou stel om toepaslik vir die ouderdom voor te berei. Die ontberinge wat gevolglik gely word, maak hulle ekonomiese en andersydse ontwikkeling onmoontlik. Hulle is gemarginaliseerd en ly aan intense eensaamheid. Hierdie arm Swart ouer persone gaan voort om vernedering en onmenswaardighede te ly ongeag van wetgewing en beleidstukke bedoel vir hul welsyn. Binne die gemeenskap wat ‘n neoliberalisties filosofie aanvaar, word hierdie ouer mense misken omdat hulle nie produktief tot die ekonomiese welvaart van die gemeenskap bydra nie, en daarom word hulle beskou as sonder enige sosiale kapitaal wat hulle dan sosio-ekonomies op die laagste vlak van die gemeenskap sonder enige erkenning van hulle menswaarde en menswaardigheid plaas. Met die skending van hul menswaardigheid deur sosiaal gekonstrueerde sisteme word hul menslike opbloei ernstig gestrem wat lei tot die disintegrasie van menslike heelheid binne die demokratiese bestel van die Republiek van Suid- Afrika. Die ongelykheid wat die arm Swart ouer mense ly is ‘n klag teen die mensdom omdat hierdie ouer mense ontuis voel op die planeet. Hierdie groep is na die beeld van God geskape, maar hulle uniekheid en besondersheid word miskien. Om die menswaardigheid van hierdie arm Swart ouer mense na te gaan, is ’n praktiese teologiese metodologie gebruik soos voorgestel deur Osmer (2008) en word die vier teologiese take soos deur hierdie metodologie voorgestel, gevolg. Betreffende die vierde taak van hierdie metodologie is die konsep van ’n morele ekonomie gebruik vir die bevestiging van die menswaardigheid van die arm Swart ouer persone. Met die skakel van hierdie morele ekonomiese oriёntering met die Bevrydingsteologiese metodologie is die menswaardigheid van die arm Swart ouer persone bevestig as ’n persoonlike eienskap gebaseer of die feit dat hulle ’n kategorie van mense is wat deur God in die ouderdom gedra word, wat dan bevoorregte posisies van eer en respek geniet as eskatologiese tekens en simbole van God se toegeneëntheid teenoor herstelde gemeenskappe in Christus. Binne ’n morele ekonomie word die waardes van wedersydsheid, verantwoordelikheid, en interafhanklikheid gebruik om die menswaardigheid van hierdie ouer mense intergenerasioneel en kontekstueel te bevestig.

This thesis addresses the division that exists between theory and praxis. Theology in general and practical theology as a specific discipline has allowed this division to arise and indeed grow. The problem facing us is that faith communities now operate out of blind theory and/or blind praxis. To address this situation a reintegration of the theory and practice of the entire ecclesial praxis is needed. This thesis proposes “Practical Theological Ecclesiology” as the way forward. Practical theological ecclesiology is defined as: The dynamic critical purposeful engagement with the human-divine interactive life of the ecclesial praxis to: ground, integrate, align and improve its essence and expression dimensions as the revelational incarnational sign of God and his purposes in and for the world and directed toward his eschatological kingdom goal. Practical theological ecclesiology addresses both the abstractness of pure ecclesiology and the pragmatics of the praxis through the development of an operational ecclesiology model that integrates the essence, expression and goal dimensions of the ecclesial praxis. By applying the operational ecclesiology model to praxis, practical theological ecclesiology, through the tasks of grounding, integrating, aligning and improving, uncover the gaps that exist in and between the theory and praxis of a faith community. The resulting analysis provides ecclesial pictures of what is, compared to what should be, according to the operational ecclesiology model. The areas of ecclesial life which need to be grounded, integrated, aligned and improved are therefore exposed for ongoing work. Historical and contemporary research of the Christian Community Churches of Australia, provide the data for a case study which illustrates the potential and the analysis process of practical theological ecclesiology. The research underlines the importance of having an integrated operational ecclesiology, of grounding and integrating the theory, of aligning of theory and praxis, and of providing improvement direction for the praxis, thus removing theory and praxis division, avoiding both blind theory and blind praxis, and giving a clear pathway for the future .
Practical Theology
D. Th. (Practical Theology)

This thesis is an endeavour to participate in the call for the African Renaissance from a missiological perspective. The study observes how the debate about this African ‗dream‘ persists in the domain of intellectuals and political leaders. It recognises as timely the opportunity to contribute theologically to the development of the renaissance concept. It also observes that ordinary people have jumped onto the African Renaissance bandwagon albeit for reasons that are mainly sentimental. Hence a two-fold appeal to protagonists of the African Renaissance movement: firstly, to be inclusive of all stakeholders especially ordinary people who should be both participants and co-beneficiaries; secondly, to consider spirituality as an indispensable factor in birthing this African ‗dream‘. To help arrive at a well-considered argument the study discusses a brief history of Africa‘s economic, social and political development. Central to this history is how the human factor, actively or inadvertently, and the natural factors have devastated the continent thus necessitating a rebirth. The study notes how especially the political economy and issues of good governance of African states are key concerns to the protagonists of the renaissance movement. It also notes the establishment of structures and policies in addressing these concerns. These interventions are hoped to improve the continent‘s image towards its global counterparts and to lift the hopes of distraught African peoples. The prospect of their success in terms of probabilities and/or perceptions is discussed and Missiologically critiqued. An overview of these endeavours has led to the observation of a lingering chasm of the absence or the apparent sidelining of African spirituality as a necessary component of the African Renaissance discourse. As a major thrust of this thesis the spiritual notion of ‗rebirth‘ is advanced. The basis for this argument lies in the ‗rebirth‘ concept that is inherent in many religions, faith formations and philosophies akin to African spirituality. It is on this understanding that a Missiological dimension is build. In introducing this spiritual dimension towards an African Renaissance a Missiological methodology of a seven pointed praxis cycle is proposed and unpacked. In deconstructing this methodology real models are presented as examples to illustrate Missiology‘s contextual life-long learning philosophy.
Christian Spirituality Church History and Missiology
D. Th. (Missiology)

Roles denote external expectations towards a social position, while identity refers to self-understanding. This chapter links these concepts with a research tradition emphasising a practice approach to leadership. We provide empirical material from several studies, spanning twenty years, of leaders in the Church of Norway. We ask: What are the role patterns of different church leaders, and how have these role patterns developed? We find that ecclesial roles grow in terms of managerial content and organizational basis. Moreover, they are becoming more alike. Hybridization of roles and identities can lead to tensions between professional and managerial preferences, which is a promising avenue for future research.

This chapter explores the importance of a just educational system for nurturing different kinds of identity-informed teaching within specific types of university environments, including ecclesial universities, interdenominational Christian universities, online universities, and pluralistic universities. It makes the case for constrained disagreement by demonstrating why a pluralistic system of education is necessary to respect the various facets of identity-informed teaching. The argument focuses primarily on the strengths and benefits for teachers engaged in expansive forms of identity-informed teaching. The chapter begins by reviewing what academic freedom provides for this conversation, then explores the strengths and limitations of each type of university environment. Overall, the chapter maintains that in the same way that teachers must figure out how to prioritize their own identities, or as Augustine described, learn how to order one’s loves, academia must allow this same identity tournament to take place.

Chapter 3 dissects the sociocultural sensitivity about the extent to which men’s dance or gesture in worship registers as queer by analyzing a case study of a man who worships God through pole fitness. Derived from ethnographic research of widely circulated Jungle Cat’s amateur “pole dancing for Jesus” performance footage, chapter 3 teases out innumerable creative processes through which men’s situating of identity takes place. Jungle Cat worships God to recorded gospel music with ritual components of private dancing and contemplation that absolve him from ecclesial, denominational, and organizational restrictions and surveillance. While anxieties about black male identity also apply to more conventional forms of men’s praise dance such as mime and step, pole dancing cultivates especially passionate responses from gospel music observers.