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Presence: An ancient-future Christia...

Beebe, James Russell.

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Presence: An ancient-future Christian alternative in a postmodern world.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Presence: An ancient-future Christian alternative in a postmodern world./
作者:	Beebe, James Russell.
面頁冊數:	382 p.
附註:	Source: Dissertation Abstracts International, Volume: 64-05, Section: A, page: 1709.
Contained By:	Dissertation Abstracts International64-05A.
標題:	Theology. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoeng/servlet/advanced?query=3091387

Presence: An ancient-future Christian alternative in a postmodern world.
Beebe, James Russell.

Presence: An ancient-future Christian alternative in a postmodern world. - 382 p.

Source: Dissertation Abstracts International, Volume: 64-05, Section: A, page: 1709.

Thesis (D.Min.)--Drew University, 2003.

Postmodernism is insistent in its rejection of such modern notions as the objective nature of knowledge and truth, metanarratives and inevitable scientific progress; hence, at first glance and in significant ways, it seems Christianity's natural adversary. Nevertheless, the postmodern ethos and pre-modern Christian mysticism have many points of contact. Both understand the importance of the interpreter <italic>vis-à-vis</italic> the content of that which is interpreted and both acknowledge the significance of community as identity-forming. Both postmodernist and Christian mystic alike require awareness <italic>and </italic> action and both utilize a language that values passion over ratiocination. Finally, both entertain possibilities that may not be readily apparent to the empirical world of the modernist.Subjects--Topical Terms:

516533
Theology.

Presence: An ancient-future Christian alternative in a postmodern world.
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245 1 0 $a Presence: An ancient-future Christian alternative in a postmodern world.
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500 $a Source: Dissertation Abstracts International, Volume: 64-05, Section: A, page: 1709.
500 $a Adviser: Carl Savage.
502 $a Thesis (D.Min.)--Drew University, 2003.
520 $a Postmodernism is insistent in its rejection of such modern notions as the objective nature of knowledge and truth, metanarratives and inevitable scientific progress; hence, at first glance and in significant ways, it seems Christianity's natural adversary. Nevertheless, the postmodern ethos and pre-modern Christian mysticism have many points of contact. Both understand the importance of the interpreter <italic>vis-à-vis</italic> the content of that which is interpreted and both acknowledge the significance of community as identity-forming. Both postmodernist and Christian mystic alike require awareness <italic>and </italic> action and both utilize a language that values passion over ratiocination. Finally, both entertain possibilities that may not be readily apparent to the empirical world of the modernist.
520 $a To test this thesis, the “<italic>Presence Group</italic>”—nine individuals reflecting a diversity of age, ethnicity and gender—met for a period of three months to engage in what Brother Lawrence has referred to as “<italic>the practice of the presence of God</italic>.” Syllabus materials emphasized the teachings of the great pre-modern Christian mystics—the Desert Fathers and Mothers, the Beguines, the Rhineland, French and Spanish mystics, and a representative group of post-Reformation and contemporary figures. All group sessions were both contemplative and interactive.
520 $a Using Ingersoll's qualitative evaluation tool, “<italic>Dimensions of Spiritual Well-Being</italic>,” the spiritual growth of the “<italic> Presence</italic>” members was measured through both an initial and an exit interview. Substantial growth was observed in nearly all members, especially in the areas of forgiveness, the integration of experience, hope and coping with ambiguity, and experiencing of the Divine.
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