On congregational care, religious education, theological education, clinical pastoral education and church consultation.

This introduction to the field of practical theology reclaims a theological vision for the life and work of the church. Pete Ward dispels the myth that practical theology is a distraction from the "real" tasks of ministry or from serious academic theological work. He argues that practical theology is part of the everyday life of the church and that there are a variety of possible approaches, helping readers evaluate the approach that is most appropriate to their ministerial context and theological tradition. This reliable, accessible resource will work well for those in training or in ministry.

Since its first appearance in 1977, this book continues to be the single most important text for understanding the theology of Johann Baptist Metz, one of the founders of the "new political theology." Metz's thesis is that the crisis that Christianity faces "is not primarily a crisis of its message, but rather a crisis of its subjects and institutions, which have pulled back all too far from the inevitable practical meaning of its message and in so doing have undercut its intelligible power." In response to this problem he offers a definition of a practical fundamental theology and, in the second part of the book, tests it against a number of issues in Christology, ecclesiology, and fundamental theology. In the third and concluding section the book devotes a chapter each to the three basic categories of the new political theology: memory, narrative, and solidarity. It is in recalling the dangerous memory of Jesus' passion, death, and resurrection, telling and retelling the dangerous stories of Jesus and those who follow him, and exercising a mystical-political discipleship of solidarity with those who don't count in our progressive, technological societies (including a solidarity of memory with the dead) that Christianity can recover its political voice without becoming simply a religious paraphrase of political and social processes. Book jacket.

In "Equality and the Family" Don Browning pulls together essays he has published in the past in order to shed light on the path we should take in the future. He contends that practical theology can be envisioned as a practical research program, and he uses the very concrete example of the family to illustrate how this works.Though it may sound unlikely that equality in the family can be based on Christian ideas, Browning insists that it can and that it should. His desire is to be pro-family and pro-marriage in ways that create justice and equality within the family. Based on this goal, he argues for the church's ideal model of the mother-father partnership to be balanced with an understanding and acceptance of the pluralism of family forms as a part of modern life, including church life. A brief introduction of each essay is included to help the reader understand the original context of the piece.

Ray S. Anderson lays out a new and renewing theological foundation for engaging in Christian ministry. Illuminated by discussion and case studies, he shows how a biblically informed approach addresses real issues in Christ's power.

In Collaborative Practical Theology, Henk de Roest documents and analyses research on Christian practices as it can be conducted by academic practical theologians in collaboration with practitioners of different kinds in Christian practices all around the world.

'Ordinary theology' is Jeff Astley's phrase for the theology and theologising of Christians who have received little or no theological education of a scholarly, academic or systematic kind. Astley argues that an in-depth study of ordinary theology, which should involve both empirical research and theological reflection, can help recover theology as a fundamental dimension of every Christian's vocation. Ordinary Theology analyses the problems and possibilities of research and reflection in this area. This book explores the philosophical, theological and educational dimensions of the concept of ordinary theology, its significance for the work of the theologian as well as for those engaged in the ministry of the church, and the criticisms that it faces. 'Ordinary theology' Astley writes, 'is the church's front line. Statistically speaking, it is the theology of God's church.'

"This introduction to ethical reflection traces the long developing alienation between psychology and religious ethics. It also offers a concrete model of practical moral thinking than can help to reverse that movement and restore pastoral care as the bridge between theological and the psychological disciplines. Students and practitioners in the psychological and social sciences can learn much here about their own implicit ethical concerns. Ministers and congregations will value theologically and psychodynamically integrated approach to care, counseling, and the maintenance of a meaningful world."--from back cover.

Every church congregation encounters challenging situations, some the same the world over, and others specific to each church. Richard Osmer here seeks to teach congregational leaders -- including, but not limited to, clergy -- the requisite knowledge and skills to meet such situations with sensitivity and creativity. Osmer develops a framework for practical theological interpretation in congregations by focusing on four key questions: What is going on in a given context? Why is this going on? What ought to be going on? and How might the leader shape the context to better embody Christian witness and mission? The book is unique in its attention to interdisciplinary issues and the ways that theological reflection is grounded in the spirituality of leaders. Useful, accessible, and lively -- with lots of specific examples and case studies -- Osmer's Practical Theology effectively equips congregational leaders to guide their communities with theological integrity.

Serious theology is systematic theology. Or so the story goes. Practical theology--with its focus on the church, its life and its practices--has sometimes been understood as the second order application of the real work of academic theology. However, in this abridged translation of his magisterial Praktische Theologie, Christian Grethlein realizes the rigorous methodology, critical commitments, and expansive sweep of practical theology ​as both an academic and an ecclesial discipline. Grethlein roots his practical theology in communication theory, but does so in a way ordered to a specific end: the communication of the Christian gospel in the present day. He distinguishes practical theology from simply a guide to specific ecclesial praxis, on the one hand, and some general theory of religion, on the other. Grethlein then blends empirical observation with biblical texts to reveal practical theology's unique nature as a discipline oriented toward rigorous examination of both the gospel and the intentional ways in which it is shared. In so doing, Grethlein opens the possibility of a truly encyclopedic and embedded practical theology. Part 1 provides a historical introduction to practical theology, positioning it on a global stage, and in relation to other academic disciplines--particularly the modern sciences--as well as within ecclesial and theological traditions. In part 2 Grethlein develops practical theology as communication of the gospel by examining the hermeneutical, empirical, and theological foundations necessary for a systematic practical theology. In part 3 Grethlein turns his attention to ways the gospel is communicated both in time and place, as well as the forms of that communicating (telling, talking, preaching, praying, and singing). In An Introduction to Practical Theology, Christian Grethlein offers students the foundations and frameworks for practical theology while guiding its scholars in the crafting of their academic discipline.