This is an Accepted Manuscript of an article published by Taylor & Francis in Religious Education on 02/14/2014, available online: http://www.tandfonline.com/10.1080/00344087.2014.868207 and This article addresses four models of leadership that Christian communities may want to adopt to help them assess and articulate a more vibrant and dynamic youth ministry. In particular, this article will demonstrate that authentic Christian leadership for youth ministry is much more than teaching young people about pastoral skills, but requires a lifestyle that empowers adolescents to become responsible and genuine leaders in their schools, churches, neighborhoods, and communities.
This article presents seven points of focused dissonance between Jeremiah and Romans, by identifying how Romans 9–11 inverts the judgment language of Jeremiah 1–20 against Judah. Without claiming that the inversions in Romans 9–11 are intentional, the article argues that the inversions of this section of Jeremiah are similar to the inversions that Deutero-Isaiah performs on this same section of Jeremiah, identified by B. Sommer. The inversions of Jeremiah that occur in Romans 9–11 highlight these chapters' positive stance toward corporeal, ethnic Israel, and provide another argument against interpreting 'all Israel' in Rom 11,26 as the church.
The Unbinding chronicles a woman's experience of finding her way through and out of a twenty-year marriage rooted in domestic violence, as well as her continued unbinding from trauma. The abuse she survives is particularly insidious due to the fact that she is married to a pastor, and thus it includes not just emotional, psychological, physical, and sexual abuse, but also spiritual abuse. Settings and images of everyday life provide a gateway into a remarkable journey, the telling of which is vivid and dark, yet ultimately hopeful. The woman at the center of this journey survives due to her children - a manifestation of her grace in the world - and her grit.
Mitchell (2008) asks faculty to adopt “a ‘critical’ approach to community service learning” (p. 50), one that focuses on social change, redistribution of power, and the development of authentic relationships. However, the path of transformation from traditional to critical service-learning practices remains unexplored. In this autoethnographic reflective essay, five individuals share their journey from higher education institutions as they engaged in a community of practice examining their own questions, assumptions, experiences, and positionality to more fully understand critical service-learning (CSL). This essay documents self-discovery through an iterative reflection process, detailing the approach used to examine CSL and interrogate the relationship between positionality and critical theory. This process provides a roadmap for service-learning practitioners interested in developing their own critical consciousness. Key outcomes include a conceptual model position ing CSL on a spectrum, in which one may approach without necessarily achieving social change, and the development of a toolkit of CSL resources.
This reflection offers an introduction of a survey of the theories, practices, and critiques of critical service learning. In doing so, the authors connect the historical lineage of community engagement to current and future practices of critical service learning as well as the need to continually imagine new and as yet unthought possibilities.