首页> 外文期刊>Church History >Helping the Good Shepherd: Pastoral Counselors in a Psychotherapeutic Culture, 1925–1975. By Susan E. Myers-Shirk. Baltimore: Johns Hopkins University Press, 2009. xi + 301 pp. $50.00 cloth.
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Helping the Good Shepherd: Pastoral Counselors in a Psychotherapeutic Culture, 1925–1975. By Susan E. Myers-Shirk. Baltimore: Johns Hopkins University Press, 2009. xi + 301 pp. $50.00 cloth.

机译:帮助好牧羊人:心理治疗文化中的牧师,1925-1975年。 Susan E. Myers-Shirk着。巴尔的摩:约翰·霍普金斯大学出版社,2009年。xi + 301页。$ 50.00布。

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cycles also seems problematic. Instead it might be more illustrative to suggestnthat the history of youth ministry appears more like waves than cycles sinceninstitutions, ideas, and practices ebb and flow in each generation with thenprevious generation often providing the foundation for the subsequent one.nThe major deficiency of the work is the absence of the voices of youth. WhilenSenter uses primary sources from the leadership and institutions connected tonthe various ministries, the only “primary” sources from youth mostly comenfrom fictional or pop culture sources. References to diaries or memoirs couldnhave shown how youth viewed and participated in these ministries. Playingnoff of his title, Senter demonstrates that leaders felt that God “showed up”nwhen sizable numbers of youth participated in activities, but did God “shownup” for the youth in these movements, and if so, what did it mean for them?nThese are the major question I have after reading this work.nDespite these shortcomings, When God Shows Up is a valuable work fornseveral audiences. For those involved in youth ministry or teaching anseminary course on youth ministry, the work provides an important historicalnframework to investigate the ways Protestants have involved themselves innthe lives of youth, and it may help seminarians think critically about theirnown understandings of youth ministry. For those interested in the study ofnchildren and religion, Senter’s book is a good survey of these interactions,nand it provides scholars a foundation from which to build future studies.
机译:周期似乎也有问题。取而代之的是,建议青年事工的历史看起来更像是波浪而不是周期,因为每一代的机构,思想和实践起伏不定,而上一代通常为下一个一代提供基础。n这项工作的主要缺陷是没有青年的声音。尽管nSenter使用来自各部委领导层和机构的主要资源,但年轻人的唯一“主要”资源主要来自虚构或流行文化资源。提及日记或回忆录可能无法显示青年如何看待并参与这些事工。参议员淡化他的头衔,表明当相当数量的青年参加活动时,领导人感到上帝“露面”,但是上帝对这些运动中的青年“露面”了,如果是的话,这对他们意味着什么?这是我看完这本书后的主要问题。n尽管有这些缺点,当上帝露面时是无数观众的宝贵作品。对于那些参与青年事工或讲授青年事工课程的人来说,这项工作提供了一个重要的历史框架,以调查新教徒如何参与青年生活,并且可以帮助神学院的学生认真思考自己对青年事工的理解。对于那些对儿童和宗教研究感兴趣的人,Senter的书很好地研究了这些相互作用,并且为学者们提供了开展未来研究的基础。

著录项

  • 来源
    《Church History》 |2010年第4期|p.973-976|共4页
  • 作者

    Matthew S. Hedstrom;

  • 作者单位

    University of Virginia;

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  • 正文语种 eng
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  • 入库时间 2022-08-17 14:00:06

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