Roger Bergman
- Published in print:
- 2011
- Published Online:
- January 2012
- ISBN:
- 9780823233281
- eISBN:
- 9780823241736
- Item type:
- book
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823233281.001.0001
- Subject:
- Religion, Religion and Society
The canon for Catholic social teaching spreads to six hundred pages, yet fewer than two pages are devoted to Catholic social learning or pedagogy. This book begins to correct that gross imbalance. It ...
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The canon for Catholic social teaching spreads to six hundred pages, yet fewer than two pages are devoted to Catholic social learning or pedagogy. This book begins to correct that gross imbalance. It asks: How do we educate (lead out) the faith that does justice? How is commitment to social justice provoked and sustained over a lifetime? To address these questions, the book weaves what has been learned from thirty years as a faith-that-does-justice educator with the best of current scholarship and historical authorities. The book reflects on personal experience; the experience of Church leaders, lay activists, and university students; and the few words the tradition itself has to say about a pedagogy for justice. This book explores the foundations of this pedagogy, demonstrates its practical applications, and illuminates why and how it is fundamental to Catholic higher education. Part I identifies personal encounters with the poor and marginalized as key to stimulating a hunger and thirst for justice. Part II presents three applications of Catholic social learning: cross-cultural immersion as illustrated by Creighton University's Semestre Dominicano program; community-based service learning; and the teaching of moral exemplars such as Dorothy Day, Rev. Martin Luther King Jr., and Archbishop Oscar Romero. Part III then elucidates how a pedagogy for justice applies to the traditional liberal educational mission of the Catholic university, and how it can be put into action.Less
The canon for Catholic social teaching spreads to six hundred pages, yet fewer than two pages are devoted to Catholic social learning or pedagogy. This book begins to correct that gross imbalance. It asks: How do we educate (lead out) the faith that does justice? How is commitment to social justice provoked and sustained over a lifetime? To address these questions, the book weaves what has been learned from thirty years as a faith-that-does-justice educator with the best of current scholarship and historical authorities. The book reflects on personal experience; the experience of Church leaders, lay activists, and university students; and the few words the tradition itself has to say about a pedagogy for justice. This book explores the foundations of this pedagogy, demonstrates its practical applications, and illuminates why and how it is fundamental to Catholic higher education. Part I identifies personal encounters with the poor and marginalized as key to stimulating a hunger and thirst for justice. Part II presents three applications of Catholic social learning: cross-cultural immersion as illustrated by Creighton University's Semestre Dominicano program; community-based service learning; and the teaching of moral exemplars such as Dorothy Day, Rev. Martin Luther King Jr., and Archbishop Oscar Romero. Part III then elucidates how a pedagogy for justice applies to the traditional liberal educational mission of the Catholic university, and how it can be put into action.
Melvyn Hammarberg
- Published in print:
- 2013
- Published Online:
- September 2013
- ISBN:
- 9780199737628
- eISBN:
- 9780199332472
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199737628.003.0009
- Subject:
- Religion, Religion and Society
All young men between 19 and 25 years of age are urged to submit their “papers” to their local Church leaders in order to go on a two-year mission on behalf of the Church, if they are worthy. About ...
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All young men between 19 and 25 years of age are urged to submit their “papers” to their local Church leaders in order to go on a two-year mission on behalf of the Church, if they are worthy. About one-third of age-eligible men go. A similar decision opens for young women at age 21, but without the obligatory sense. About ten percent of age-eligible young women go on an 18-month mission. Going on a mission may delay schooling, the beginning of a career, or marriage. These young missionaries-to-be undertake a worthiness interview with their ward bishop and stake president before receiving an official invitation from the First Presidency. The Provo, Utah, Missionary Training Center (MTC) is now one of several to which they may be assigned. The training may be either “foreign” or “stateside,” lasting from three to eight weeks depending on language needs. The new missionary guide, titled “Preach My Gospel,” focuses on five core lessons for teaching by the heart and by the SpiritLess
All young men between 19 and 25 years of age are urged to submit their “papers” to their local Church leaders in order to go on a two-year mission on behalf of the Church, if they are worthy. About one-third of age-eligible men go. A similar decision opens for young women at age 21, but without the obligatory sense. About ten percent of age-eligible young women go on an 18-month mission. Going on a mission may delay schooling, the beginning of a career, or marriage. These young missionaries-to-be undertake a worthiness interview with their ward bishop and stake president before receiving an official invitation from the First Presidency. The Provo, Utah, Missionary Training Center (MTC) is now one of several to which they may be assigned. The training may be either “foreign” or “stateside,” lasting from three to eight weeks depending on language needs. The new missionary guide, titled “Preach My Gospel,” focuses on five core lessons for teaching by the heart and by the Spirit
Jana Riess
- Published in print:
- 2019
- Published Online:
- August 2019
- ISBN:
- 9780190885205
- eISBN:
- 9780190938277
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780190885205.003.0011
- Subject:
- Religion, Religion and Society
This chapter examines how young adult Mormons regard ecclesiastical authority differently than older Mormons do. Mormons stand apart from many other faiths because they believe their leaders are the ...
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This chapter examines how young adult Mormons regard ecclesiastical authority differently than older Mormons do. Mormons stand apart from many other faiths because they believe their leaders are the only men authorized by Jesus Christ himself to exercise all the authority of the holy priesthood. Given this belief—that Mormonism's uniqueness stretches from its ecclesiastical authority in the form of prophets and apostles—it is not surprising that the religion strongly emphasizes obeying the teachings of those leaders. Indeed, millennial Mormons have grown up in a religious tradition that places a premium on obeying the leaders of the Church and have inherited modern Mormonism's expanded view of the role of the prophet. On the other hand, they're also embedded within a generation that takes a dim view of many traditional institutions, including religious ones, and has tended to qualify claims to exclusive truth. The chapter then considers how young adult Mormons reconcile these tensions within themselves.Less
This chapter examines how young adult Mormons regard ecclesiastical authority differently than older Mormons do. Mormons stand apart from many other faiths because they believe their leaders are the only men authorized by Jesus Christ himself to exercise all the authority of the holy priesthood. Given this belief—that Mormonism's uniqueness stretches from its ecclesiastical authority in the form of prophets and apostles—it is not surprising that the religion strongly emphasizes obeying the teachings of those leaders. Indeed, millennial Mormons have grown up in a religious tradition that places a premium on obeying the leaders of the Church and have inherited modern Mormonism's expanded view of the role of the prophet. On the other hand, they're also embedded within a generation that takes a dim view of many traditional institutions, including religious ones, and has tended to qualify claims to exclusive truth. The chapter then considers how young adult Mormons reconcile these tensions within themselves.
Jana Riess
- Published in print:
- 2019
- Published Online:
- August 2019
- ISBN:
- 9780190885205
- eISBN:
- 9780190938277
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780190885205.003.0008
- Subject:
- Religion, Religion and Society
This chapter details the evolving views on homosexuality within Latter-day Saints. For most younger Mormons now who are gay, acceptance is slightly more likely than it was even in the recent past. ...
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This chapter details the evolving views on homosexuality within Latter-day Saints. For most younger Mormons now who are gay, acceptance is slightly more likely than it was even in the recent past. Their decision to make their sexual identity public has been aided by a more widespread acceptance of homosexuality—not only in American culture more generally, but also within the Mormon subculture. Indeed, Mormon views on homosexuality have undergone a rapid change just within the last decade. Although acceptance among Mormons has not reached majority status, it is double what it was in 2007. This movement is driven in large part by millennials; more than half of Mormon millennials say homosexuality should be accepted. By contrast, only 38 percent of the combined Boomer/Silent Generation feels homosexuality should be accepted by society—a view that is reinforced by many statements from LDS Church leaders, who are themselves of the Silent Generation or even older.Less
This chapter details the evolving views on homosexuality within Latter-day Saints. For most younger Mormons now who are gay, acceptance is slightly more likely than it was even in the recent past. Their decision to make their sexual identity public has been aided by a more widespread acceptance of homosexuality—not only in American culture more generally, but also within the Mormon subculture. Indeed, Mormon views on homosexuality have undergone a rapid change just within the last decade. Although acceptance among Mormons has not reached majority status, it is double what it was in 2007. This movement is driven in large part by millennials; more than half of Mormon millennials say homosexuality should be accepted. By contrast, only 38 percent of the combined Boomer/Silent Generation feels homosexuality should be accepted by society—a view that is reinforced by many statements from LDS Church leaders, who are themselves of the Silent Generation or even older.
