Midwifing Social Movements: How Movement Chaplains Practice Pastoral Theology Through Accessible, Critical, and Collective Spiritual Care

IF 0.7 0 RELIGION
Janelle L. Moore
{"title":"Midwifing Social Movements: How Movement Chaplains Practice Pastoral Theology Through Accessible, Critical, and Collective Spiritual Care","authors":"Janelle L. Moore","doi":"10.1080/10649867.2023.2255465","DOIUrl":null,"url":null,"abstract":"ABSTRACTIn recent years, individuals of myriad religious and spiritual persuasions have volunteered to serve as chaplains to social justice movements. Drawing on a thematic qualitative text analysis of online materials, I argue that movement chaplains enact the work of pastoral theology when they render spiritual care more accessible, critical, and collective. I delineate two resources that an analysis of movement chaplaincy contributes to pastoral theology. First, movement chaplains model the integration of the ethics of care and spiritual care practices. Second, they offer a generative metaphor for the work of pastoral theology: that of accompanying midwife. As the field grapples with the implications of a changing religious landscape, movement chaplaincy challenges us to develop a pastoral theology that cares for souls across a plurality of religious (dis)affiliations and that accompanies those souls as they endeavor to birth spiritual lives that nourish and sustain.KEYWORDS: Movement chaplaincyspiritual careethics of carepastoral theologysocial movementspractice AcknowledgmentsThis article is written with deep gratitude for the Atlanta Protest Chaplains. Their mobilization of faith leaders and spiritually informed activists in the summer of 2020 inspired this work, and I am particularly grateful to all who reflected with me about their involvement in movement, protest, and poll chaplaincy. I also want to express my gratitude and admiration for Faith Matters Network; put simply, their work is changing the world. Many thanks also to Ellen Ott Marshall for reading earlier versions of this article and to Liz Bounds for being in conversation with me about this research since 2020. Finally, I write with gratitude for my grandmother, Annette Brister, who modeled accompanying care and cultivated a justice-seeking, life-giving spirituality throughout her ninety years.Disclosure StatementNo potential conflict of interest was reported by the author.Notes1 Lewis, “Micky ScottBey Jones.”2 Jackson et al., “Movement Chaplaincy: Meeting Spiritual Needs in Our Struggles for Justice.”3 See, for example, Ernst and Krinks, “A Guide for Movement Chaplains.”4 Tronto, Caring Democracy, 17, 123; Chatzidakis et al., The Care Manifesto, 9–10.5 Indeed, Chatzidakis et al. argue that social life has been dramatically shaped by an ‘accelerating social system of organised loneliness.’ Chatzidakis et al., The Care Manifesto, 45. See also Weissbourd, Lovison, and Torres, “Loneliness in America.”6 Ayres, Inhabitance, 4, 47.7 Day, Religious Resistance to Neoliberalism, 12. See also Rogers-Vaughn, “Caring for Souls within the Dark Web” and Caring for Souls in a Neoliberal Age.8 Smith, “About Three-in-Ten U.S. Adults Are Now Religiously Unaffiliated.”9 Downie, “Christian Shame and Religious Trauma”; Hollier, Clifton, and Smith-Merry, “Mechanisms of Religious Trauma amongst Queer People in Australia’s Evangelical Churches”; Riley, “Losing My Religion: America’s ‘Post-Traumatic Church Syndrome.’”10 Smith, “The Future of American Churches.”11 Martinez and Lawton, “Survey of Demand for Chaplaincy Among U.S. Adults,” 3.12 For sources on the interreligious nature of chaplaincy, see Lartey, Postcolonializing God: New Perspectives on Pastoral and Practical Theology, 12–13; Cadge and Sigalow, “Negotiating Religious Differences”; Bernau, “From Christ to Compassion.” On the holistic nature of chaplains’ work, see Idler et al., “Practical Matters and Ultimate Concerns, ‘Doing,’ and ‘Being’”; Adams, “Defining and Operationalizing Chaplain Presence”; Sullivan, A Ministry of Presence.13 Cadge and Skaggs, “How the Role and Visibility of Chaplains Changed over the Past Century.”14 Skaggs and Cadge, “From Bicycle to Social Movements, the Changing Role of Chaplains in the US”; Cooper, “Animal Chaplaincy Has Become a Growing Profession.”15 Cadge and Rambo, Chaplaincy and Spiritual Care in the Twenty-First Century, 2.16 Cadge and Rambo.17 Moschella and Gibson, “Voices at the Forefront of Care and Justice”; Rambo and Giles, “The Changing Landscape of Spiritual Care.” See also Cadge, Spiritual Care.18 Initially drawn into the topic of movement chaplaincy through the process of facilitating a series of informal interviews with the newly formed collective of the Atlanta Protest Chaplains in the fall of 2020, I subsequently conducted an analysis of publicly available webinars and podcasts that movement chaplains had either participated in or hosted—online materials primarily produced by or associated with the organization Faith Matters Network (FMN). For this study, I sought a broader picture of the emerging vocation of movement chaplaincy.19 The organization itself was founded in 2014. FMN’s Movement Chaplaincy Project (formerly called the Daring Compassion Movement Chaplaincy Project) was co-founded by Micky ScottBey Jones and Hilary Allen. The Rev. Dr. Danie J. Buhuro joined the FMN staff as Director of Movement Chaplaincy in the summer of 2022.20 The collaboration between FMN and T’ruah is an example of a particularly robust partnership found in the data. In 2022, the organizations partnered to design a distinctively Jewish version of FMN’s movement chaplaincy training. Ziri, “A New Kind of Chaplain?”21 Kuckartz, Qualitative Text Analysis, 25.22 The fact that materials connected to the organization Trauma Response and Crisis Care (TRACC) were not caught in my search illuminates the limitations of this method. TRACC’s work facilitating a network of ‘healing care providers’ that support social movements could clearly be considered a form of movement chaplaincy. However, while the search engine results pages captured references ranging from movement chaplains to street, trauma, and community chaplains, the data set failed to include TRACC’s language of ‘healer network.’23 Hondagneu-Sotelo, God’s Heart Has No Borders, 33.24 MacMillan and Berndt, “Changing Movements from Within.”25 Lewis, “Micky ScottBey Jones.”26 ScottBey Jones, “Movement Chaplaincy and Sustainable Activism.”27 Jackson et al., “Movement Chaplaincy.”28 Jackson and Maynard, “Protest Chaplaincy: Faithful Civil Action Training.”29 Mathews, “Episode 45: Rev. Margaret Ernst.”30 ScottBey Jones in Jackson et al., “Movement Chaplaincy”; “Call for Student Applications.”31 Duerr, “A New Paradigm in Chaplaincy during a Time of Social Transformation,” 16.32 Jackson et al., “Movement Chaplaincy.”33 Allen, Benítez, and Meyers, “Field Guide for Aspiring Chaplains: Community and Movement Chaplaincy.”34 Scott, Monroe, and Krinks, “Radical Chaplaincy.”35 Ernst and Krinks, “A Guide for Movement Chaplains.”36 Akmal et al., “The Future of Chaplaincy and How to Heal.”37 Jackson et al., “Movement Chaplaincy.”38 Akmal et al., “The Future of Chaplaincy and How to Heal.”39 Lewis, “Micky ScottBey Jones.”40 Sheppard, “Reclaiming Incarnation in Black Life,” 15.41 Rambo and Giles, “The Changing Landscape of Spiritual Care,” 5.42 Graham, “On Becoming a Practical Theologian,” 4.43 Rogers-Vaughn, Caring for Souls in a Neoliberal Age, 77.44 Moschella, “Review of Caring for Souls in a Neoliberal Age,” 856.45 Rogers-Vaughn writes, ‘I intend to be quite clear on this point: in the context of global neoliberalism, spirituality is not part of the solution. It is part of the problem.’ “Best Practices in Pastoral Counseling,” 2–5.46 Rogers-Vaughn, “Best Practices in Pastoral Counseling,” 2–6.47 Doehring, The Practice of Pastoral Care, 93.48 Rogers-Vaughn, “Best Practices in Pastoral Counseling,” 2–6.49 Held, The Ethics of Care, 3.50 Marshall, Introduction to Christian Ethics, 121.51 Gilligan, In a Different Voice Psychological Theory and Women’s Development, 73, 165. See also Held, Justice and Care.52 Tronto, Moral Boundaries, 126; Held, “Feminist Moral Inquiry and the Feminist Future,” 171.53 Or, in the words of Melinda McGarrah Sharp, those ‘made-most-vulnerable.’ “Phoenix Poetry in a Flammable World,” 106.54 Sheppard, “Reclaiming Incarnation in Black Life,” 16.55 LaMothe advances such a move in his proposal of a ‘pastoral theology of dwelling.’ He argues such a theology must begin with awareness of ‘the theologies of subjugation embedded in scripture and that become entwined with liturgies, hymns, preaching, etc., that shape our perceptions, behaviors, and practices.’ “A Pastoral Theology of Dwelling,” 98.56 Sharpe, In the Wake, 105, 108–9, 51.57 Sharpe, 13.58 Sheppard, “Reclaiming Incarnation in Black Life,” 5.59 Collura, for example, models this within pastoral psychology, offering psychological resources to assist chaplains with political conversations. “When Patients Talk Politics.”60 Piepzna-Samarasinha, Care Work, 33.61 Watkins Ali, Survival and Liberation, 6.62 Lartey, “Postcolonializing Pastoral Theology: Enhancing the Intercultural Paradigm,” 93.63 McGarrah Sharp, “Mapping with Care,” 2.64 ScottBey Jones and Allen, “Daring Compassion & Movement Chaplaincy.”65 Mathews, “Episode 45: Rev. Margaret Ernst.” While most prominent in FMN materials, birthing language is also found in materials associated with other groups. For example, Imama Trina Jackson of the Atlanta Protest Chaplains points to the birth of ducklings on her farm as a sign of the liberation that movements are in the process of ushering forth. Likewise, Religions for Peace Australia’s Multifaith Chaplaincy website features a guide co-written by Margaret Ernst (of FMN) and the Rev. Lindsey Krinks (of Open Table Nashville) that describes movements as spaces where ‘we must learn to better support each other, birth community narratives rooted in radical hope and love, and cultivate pastoral presence in situations of uncertainty, tension, conflict, violence, and trauma.’ Jackson et al., “Movement Chaplaincy”; Ernst and Krinks, “A Guide for Movement Chaplains.”66 Beaudoin, “Why Does Practice Matter Theologically?”67 DeShazier and Williams, “When the Movement Gives Back,” 60.68 Moschella and Gibson, “Voices at the Forefront of Care and Justice,” 1.69 Beaudoin, “Why Does Practice Matter Theologically?” 24, 29.70 De Schauwer et al., “Desiring and Critiquing Humanity/Ability/Personhood,” 288.71 Mennenga, “Micky ScottBey Jones: Womanism, Activism, and Chaplaincy.”Additional informationNotes on contributorsJanelle L. MooreJanelle L. Moore is a PhD candidate in Religion (Ethics and Society) at Emory University. Her dissertation research explores the ethics and practices of belonging in the context of refugee resettlement.","PeriodicalId":29885,"journal":{"name":"Journal of Pastoral Theology","volume":null,"pages":null},"PeriodicalIF":0.7000,"publicationDate":"2023-09-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Journal of Pastoral Theology","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1080/10649867.2023.2255465","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"RELIGION","Score":null,"Total":0}
引用次数: 0

Abstract

ABSTRACTIn recent years, individuals of myriad religious and spiritual persuasions have volunteered to serve as chaplains to social justice movements. Drawing on a thematic qualitative text analysis of online materials, I argue that movement chaplains enact the work of pastoral theology when they render spiritual care more accessible, critical, and collective. I delineate two resources that an analysis of movement chaplaincy contributes to pastoral theology. First, movement chaplains model the integration of the ethics of care and spiritual care practices. Second, they offer a generative metaphor for the work of pastoral theology: that of accompanying midwife. As the field grapples with the implications of a changing religious landscape, movement chaplaincy challenges us to develop a pastoral theology that cares for souls across a plurality of religious (dis)affiliations and that accompanies those souls as they endeavor to birth spiritual lives that nourish and sustain.KEYWORDS: Movement chaplaincyspiritual careethics of carepastoral theologysocial movementspractice AcknowledgmentsThis article is written with deep gratitude for the Atlanta Protest Chaplains. Their mobilization of faith leaders and spiritually informed activists in the summer of 2020 inspired this work, and I am particularly grateful to all who reflected with me about their involvement in movement, protest, and poll chaplaincy. I also want to express my gratitude and admiration for Faith Matters Network; put simply, their work is changing the world. Many thanks also to Ellen Ott Marshall for reading earlier versions of this article and to Liz Bounds for being in conversation with me about this research since 2020. Finally, I write with gratitude for my grandmother, Annette Brister, who modeled accompanying care and cultivated a justice-seeking, life-giving spirituality throughout her ninety years.Disclosure StatementNo potential conflict of interest was reported by the author.Notes1 Lewis, “Micky ScottBey Jones.”2 Jackson et al., “Movement Chaplaincy: Meeting Spiritual Needs in Our Struggles for Justice.”3 See, for example, Ernst and Krinks, “A Guide for Movement Chaplains.”4 Tronto, Caring Democracy, 17, 123; Chatzidakis et al., The Care Manifesto, 9–10.5 Indeed, Chatzidakis et al. argue that social life has been dramatically shaped by an ‘accelerating social system of organised loneliness.’ Chatzidakis et al., The Care Manifesto, 45. See also Weissbourd, Lovison, and Torres, “Loneliness in America.”6 Ayres, Inhabitance, 4, 47.7 Day, Religious Resistance to Neoliberalism, 12. See also Rogers-Vaughn, “Caring for Souls within the Dark Web” and Caring for Souls in a Neoliberal Age.8 Smith, “About Three-in-Ten U.S. Adults Are Now Religiously Unaffiliated.”9 Downie, “Christian Shame and Religious Trauma”; Hollier, Clifton, and Smith-Merry, “Mechanisms of Religious Trauma amongst Queer People in Australia’s Evangelical Churches”; Riley, “Losing My Religion: America’s ‘Post-Traumatic Church Syndrome.’”10 Smith, “The Future of American Churches.”11 Martinez and Lawton, “Survey of Demand for Chaplaincy Among U.S. Adults,” 3.12 For sources on the interreligious nature of chaplaincy, see Lartey, Postcolonializing God: New Perspectives on Pastoral and Practical Theology, 12–13; Cadge and Sigalow, “Negotiating Religious Differences”; Bernau, “From Christ to Compassion.” On the holistic nature of chaplains’ work, see Idler et al., “Practical Matters and Ultimate Concerns, ‘Doing,’ and ‘Being’”; Adams, “Defining and Operationalizing Chaplain Presence”; Sullivan, A Ministry of Presence.13 Cadge and Skaggs, “How the Role and Visibility of Chaplains Changed over the Past Century.”14 Skaggs and Cadge, “From Bicycle to Social Movements, the Changing Role of Chaplains in the US”; Cooper, “Animal Chaplaincy Has Become a Growing Profession.”15 Cadge and Rambo, Chaplaincy and Spiritual Care in the Twenty-First Century, 2.16 Cadge and Rambo.17 Moschella and Gibson, “Voices at the Forefront of Care and Justice”; Rambo and Giles, “The Changing Landscape of Spiritual Care.” See also Cadge, Spiritual Care.18 Initially drawn into the topic of movement chaplaincy through the process of facilitating a series of informal interviews with the newly formed collective of the Atlanta Protest Chaplains in the fall of 2020, I subsequently conducted an analysis of publicly available webinars and podcasts that movement chaplains had either participated in or hosted—online materials primarily produced by or associated with the organization Faith Matters Network (FMN). For this study, I sought a broader picture of the emerging vocation of movement chaplaincy.19 The organization itself was founded in 2014. FMN’s Movement Chaplaincy Project (formerly called the Daring Compassion Movement Chaplaincy Project) was co-founded by Micky ScottBey Jones and Hilary Allen. The Rev. Dr. Danie J. Buhuro joined the FMN staff as Director of Movement Chaplaincy in the summer of 2022.20 The collaboration between FMN and T’ruah is an example of a particularly robust partnership found in the data. In 2022, the organizations partnered to design a distinctively Jewish version of FMN’s movement chaplaincy training. Ziri, “A New Kind of Chaplain?”21 Kuckartz, Qualitative Text Analysis, 25.22 The fact that materials connected to the organization Trauma Response and Crisis Care (TRACC) were not caught in my search illuminates the limitations of this method. TRACC’s work facilitating a network of ‘healing care providers’ that support social movements could clearly be considered a form of movement chaplaincy. However, while the search engine results pages captured references ranging from movement chaplains to street, trauma, and community chaplains, the data set failed to include TRACC’s language of ‘healer network.’23 Hondagneu-Sotelo, God’s Heart Has No Borders, 33.24 MacMillan and Berndt, “Changing Movements from Within.”25 Lewis, “Micky ScottBey Jones.”26 ScottBey Jones, “Movement Chaplaincy and Sustainable Activism.”27 Jackson et al., “Movement Chaplaincy.”28 Jackson and Maynard, “Protest Chaplaincy: Faithful Civil Action Training.”29 Mathews, “Episode 45: Rev. Margaret Ernst.”30 ScottBey Jones in Jackson et al., “Movement Chaplaincy”; “Call for Student Applications.”31 Duerr, “A New Paradigm in Chaplaincy during a Time of Social Transformation,” 16.32 Jackson et al., “Movement Chaplaincy.”33 Allen, Benítez, and Meyers, “Field Guide for Aspiring Chaplains: Community and Movement Chaplaincy.”34 Scott, Monroe, and Krinks, “Radical Chaplaincy.”35 Ernst and Krinks, “A Guide for Movement Chaplains.”36 Akmal et al., “The Future of Chaplaincy and How to Heal.”37 Jackson et al., “Movement Chaplaincy.”38 Akmal et al., “The Future of Chaplaincy and How to Heal.”39 Lewis, “Micky ScottBey Jones.”40 Sheppard, “Reclaiming Incarnation in Black Life,” 15.41 Rambo and Giles, “The Changing Landscape of Spiritual Care,” 5.42 Graham, “On Becoming a Practical Theologian,” 4.43 Rogers-Vaughn, Caring for Souls in a Neoliberal Age, 77.44 Moschella, “Review of Caring for Souls in a Neoliberal Age,” 856.45 Rogers-Vaughn writes, ‘I intend to be quite clear on this point: in the context of global neoliberalism, spirituality is not part of the solution. It is part of the problem.’ “Best Practices in Pastoral Counseling,” 2–5.46 Rogers-Vaughn, “Best Practices in Pastoral Counseling,” 2–6.47 Doehring, The Practice of Pastoral Care, 93.48 Rogers-Vaughn, “Best Practices in Pastoral Counseling,” 2–6.49 Held, The Ethics of Care, 3.50 Marshall, Introduction to Christian Ethics, 121.51 Gilligan, In a Different Voice Psychological Theory and Women’s Development, 73, 165. See also Held, Justice and Care.52 Tronto, Moral Boundaries, 126; Held, “Feminist Moral Inquiry and the Feminist Future,” 171.53 Or, in the words of Melinda McGarrah Sharp, those ‘made-most-vulnerable.’ “Phoenix Poetry in a Flammable World,” 106.54 Sheppard, “Reclaiming Incarnation in Black Life,” 16.55 LaMothe advances such a move in his proposal of a ‘pastoral theology of dwelling.’ He argues such a theology must begin with awareness of ‘the theologies of subjugation embedded in scripture and that become entwined with liturgies, hymns, preaching, etc., that shape our perceptions, behaviors, and practices.’ “A Pastoral Theology of Dwelling,” 98.56 Sharpe, In the Wake, 105, 108–9, 51.57 Sharpe, 13.58 Sheppard, “Reclaiming Incarnation in Black Life,” 5.59 Collura, for example, models this within pastoral psychology, offering psychological resources to assist chaplains with political conversations. “When Patients Talk Politics.”60 Piepzna-Samarasinha, Care Work, 33.61 Watkins Ali, Survival and Liberation, 6.62 Lartey, “Postcolonializing Pastoral Theology: Enhancing the Intercultural Paradigm,” 93.63 McGarrah Sharp, “Mapping with Care,” 2.64 ScottBey Jones and Allen, “Daring Compassion & Movement Chaplaincy.”65 Mathews, “Episode 45: Rev. Margaret Ernst.” While most prominent in FMN materials, birthing language is also found in materials associated with other groups. For example, Imama Trina Jackson of the Atlanta Protest Chaplains points to the birth of ducklings on her farm as a sign of the liberation that movements are in the process of ushering forth. Likewise, Religions for Peace Australia’s Multifaith Chaplaincy website features a guide co-written by Margaret Ernst (of FMN) and the Rev. Lindsey Krinks (of Open Table Nashville) that describes movements as spaces where ‘we must learn to better support each other, birth community narratives rooted in radical hope and love, and cultivate pastoral presence in situations of uncertainty, tension, conflict, violence, and trauma.’ Jackson et al., “Movement Chaplaincy”; Ernst and Krinks, “A Guide for Movement Chaplains.”66 Beaudoin, “Why Does Practice Matter Theologically?”67 DeShazier and Williams, “When the Movement Gives Back,” 60.68 Moschella and Gibson, “Voices at the Forefront of Care and Justice,” 1.69 Beaudoin, “Why Does Practice Matter Theologically?” 24, 29.70 De Schauwer et al., “Desiring and Critiquing Humanity/Ability/Personhood,” 288.71 Mennenga, “Micky ScottBey Jones: Womanism, Activism, and Chaplaincy.”Additional informationNotes on contributorsJanelle L. MooreJanelle L. Moore is a PhD candidate in Religion (Ethics and Society) at Emory University. Her dissertation research explores the ethics and practices of belonging in the context of refugee resettlement.
助产社会运动:运动牧师如何通过可接近的、关键的和集体的精神关怀实践教牧神学
近年来,各种宗教和精神信仰的个人自愿担任社会正义运动的牧师。通过对在线材料的主题定性文本分析,我认为,当运动牧师使精神关怀更容易获得、更批判性和更集体性时,他们就制定了教牧神学的工作。我描述了两个资源,对运动牧师的分析有助于教牧神学。首先,运动牧师将关怀伦理与精神关怀实践相结合。其次,他们为教牧神学的工作提供了一个生成性的比喻:陪伴助产士的工作。当这个领域与不断变化的宗教景观的含义作斗争时,运动牧师挑战我们发展一种牧养神学,这种神学关心跨越多种宗教(非)从属关系的灵魂,并陪伴那些灵魂,因为他们努力创造滋养和维持的精神生活。关键词:运动牧师;精神关怀;关怀伦理;牧养神学;他们在2020年夏天动员了信仰领袖和精神上知情的活动家,启发了这项工作,我特别感谢所有与我一起反思他们参与运动、抗议和投票牧师的人。我也想表达我对信仰事务网络的感激和钦佩;简而言之,他们的工作正在改变世界。还要感谢Ellen Ott Marshall阅读本文的早期版本,感谢Liz Bounds自2020年以来一直与我就这项研究进行对话。最后,我要感谢我的祖母安妮特·布里斯特,在她90岁的一生中,她以陪伴的关怀为榜样,培养了一种寻求正义、给予生命的精神。披露声明作者未报告潜在的利益冲突。刘易斯:“米奇·斯科特·贝·琼斯。2 Jackson等人,《运动牧师:在我们争取正义的斗争中满足精神需求》。3例如,参见恩斯特和克林克斯的《运动牧师指南》。4 .《关怀民主》,特伦托,17,123;Chatzidakis et al., The Care Manifesto, 9-10.5的确,Chatzidakis et al.认为社会生活已经被一个“加速的有组织孤独的社会系统”戏剧性地塑造了。Chatzidakis et al.,《关怀宣言》,45页。参见Weissbourd, Lovison和Torres合著的《美国的孤独》。6艾尔斯,《居住》,第4期,47.7天,《对新自由主义的宗教抵抗》,第12期。另见罗杰斯-沃恩的《在黑暗网络中关心灵魂》和《在新自由主义时代关心灵魂》。史密斯的《大约十分之三的美国成年人现在没有宗教信仰》。9唐尼:《基督教的耻辱与宗教创伤》;Hollier, Clifton, and Smith-Merry,《澳大利亚福音派教会同性恋者的宗教创伤机制》;《失去我的宗教:美国的“创伤后教会综合症”》10 Smith,《美国教会的未来》。11马丁内斯和劳顿,“美国成年人对牧师的需求调查”,3.12关于牧师的跨宗教性质的来源,见Lartey,后殖民的上帝:牧灵和实践神学的新视角,12-13;凯奇和西格洛,《协商宗教分歧》;伯瑙,《从基督到怜悯》关于牧师工作的整体性,见Idler等人的《实际问题与终极关切,‘做’与‘存在’》;Adams,“定义和操作牧师的存在”;13凯奇和斯卡格斯,“牧师的角色和可见度在过去一个世纪的变化。”14斯卡格斯和凯奇,《从自行车到社会运动:美国牧师角色的变化》;“动物牧师已经成为一个日益增长的职业。15凯奇和兰博,21世纪的牧师和精神关怀,2.16凯奇和兰博。17莫舍拉和吉布森,“关怀和正义前沿的声音”;兰博和贾尔斯,《精神关怀的变化》在2020年秋天,我通过对新成立的亚特兰大抗议牧师集体的一系列非正式采访,最初被吸引到运动牧师的话题中,随后我对运动牧师参与或主持的公开网络研讨会和播客进行了分析——主要由信仰事务网络(FMN)组织制作或与之相关的在线材料。在这项研究中,我对运动牧师这一新兴职业有了更广泛的了解该组织本身成立于2014年。FMN的运动牧师项目(以前称为大胆同情运动牧师项目)是由米奇·斯科特·贝·琼斯和希拉里·艾伦共同创立的。Rev. Dr. Danie J. Buhuro于2022年夏天加入FMN工作人员,担任运动牧师主任。 20 . FMN和T 'ruah之间的合作是数据中发现的特别牢固的伙伴关系的一个例子。2022年,这些组织合作设计了一种独特的犹太版本的FMN运动牧师培训。Ziri,“一种新型的牧师?21 Kuckartz,定性文本分析,25.22事实上,与创伤反应和危机护理(TRACC)组织有关的材料没有在我的搜索中被捕获,这说明了这种方法的局限性。TRACC的工作促进了一个支持社会运动的“治疗护理提供者”网络,显然可以被视为一种运动牧师。然而,虽然搜索引擎的结果页面捕获了从运动牧师到街头牧师、创伤牧师和社区牧师的参考资料,但数据集没有包括TRACC的“治疗网络”语言。23 Hondagneu-Sotelo,上帝的心没有边界,33.24麦克米伦和伯恩特,“从内部改变运动。”“25刘易斯”,米奇·斯科特·贝·琼斯。26 ScottBey Jones,《运动牧师和可持续行动主义》。27 Jackson et al., <运动牧师>。28 Jackson and Maynard, <抗议牧师:忠实民事诉讼训练>。马修斯,第45集:玛格丽特·恩斯特牧师。30 ScottBey Jones在Jackson等人的《运动牧师》;“学生申请通知。31 Duerr,“社会转型时期牧师的新范式”,16.32 Jackson et al.,“运动牧师”。33 Allen, Benítez, and Meyers,《有抱负的牧师的实地指南:社区和运动牧师》。34斯科特,门罗和克林克斯,激进的牧师。35恩斯特和克林克斯,《运动牧师指南》。36阿克马尔等人,《牧师的未来和如何治愈》。37 Jackson et al., <运动牧师>。38阿克马尔等人,《牧师的未来和如何治愈》。“39刘易斯,”米奇·斯科特·贝·琼斯。40 Sheppard,“在黑人生活中重新获得化身”,15.41 Rambo和Giles,“精神关怀的变化景观”,5.42 Graham,“成为一个实用神学家”,4.43 Rogers-Vaughn,“在新自由主义时代照顾灵魂”,77.44 Moschella,“在新自由主义时代照顾灵魂的回顾”,856.45 Rogers-Vaughn写道,“我想在这一点上非常清楚:在全球新自由主义的背景下,灵性不是解决方案的一部分。”这是问题的一部分。“教牧辅导的最佳实践”,2-5.46 Rogers-Vaughn,“教牧辅导的最佳实践”,2-6.47 Doehring,“教牧关怀的实践”,93.48 Rogers-Vaughn,“教牧辅导的最佳实践”,2-6.49 Held,《关怀的伦理学》,3.50 Marshall,《基督教伦理学导论》,121.51 Gilligan,《不同的声音》心理学理论与妇女发展,73,165。另见Held,正义与关怀。52 Tronto, Moral Boundaries, 126;《女权主义的道德探究和女权主义的未来》,171.53,或者,用梅琳达·麦克加拉·夏普的话来说,那些“最脆弱的人”。,《易燃世界中的凤凰诗》,106.54谢泼德,《黑人生活中的重生》,16.55拉莫特在他提出的“居住的田园神学”中提出了这样一个举动。他认为,这样的神学必须从对“嵌入圣经的征服神学”的认识开始,这些神学与礼拜仪式、赞美诗、讲道等交织在一起,塑造了我们的观念、行为和实践。“居住的牧区神学”,98.56 Sharpe,在觉醒中,105,108-9,51.57 Sharpe, 13.58 Sheppard,“在黑人生活中重新获得化身”,5.59 Collura,例如,在牧区心理学中模拟了这一点,提供心理资源来帮助牧师进行政治对话。“当病人谈论政治。60 Piepzna-Samarasinha,《关怀工作》,33.61 Watkins Ali,《生存与解放》,6.62 Lartey,《后殖民教牧神学:加强跨文化范式》,93.63 McGarrah Sharp,《绘制关怀》,2.64 ScottBey Jones and Allen,《大胆的同情与运动牧师》。65马修斯,"第45集:玛格丽特·恩斯特牧师。"虽然在FMN材料中最突出,但在与其他群体相关的材料中也发现了分娩语言。例如,亚特兰大抗议牧师组织的伊玛玛·特瑞娜·杰克逊指出,在她的农场里,小鸭子的出生标志着正在进行的解放运动。同样,澳大利亚和平宗教组织的多信仰牧师网站上有一份指南,由FMN的玛格丽特·恩斯特(Margaret Ernst)和纳什维尔开放桌子(Open Table Nashville)牧师林赛·克林克斯(Lindsey Krinks)共同撰写,该指南将运动描述为“我们必须学会更好地相互支持,出生社区故事植根于激进的希望和爱,并在不确定、紧张、冲突、暴力和创伤的情况下培养牧师的存在”的空间。Jackson et al.,“运动牧师”;恩斯特和克林克斯,《运动牧师指南》。66波多安:《为什么实践在神学上很重要?》67 DeShazier和Williams,“当运动给予回报时”,60.68 Moschella和Gibson,“关怀和正义前沿的声音”,1。 69博多安,《为什么实践在神学上很重要?》24、29.70 De Schauwer等人,《人性/能力/人格的欲望与批判》,288.71 Mennenga,《米奇·斯科特·贝·琼斯:女性主义、行动主义和牧师》。作者简介janelle L. Moore是埃默里大学宗教(伦理与社会)专业的博士候选人。她的论文研究探讨了难民安置背景下归属的伦理和实践。
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