Christian Accommodative Mindfulness: Definition, Current Research, and Group Protocol

More clinicians are using mindfulness-based therapeutic strategies; however, Evangelical Christian clients sometimes worry about the Buddhist origins of these treatments. Christian accommodative mindfulness (CAM) attempts to address these concerns with culturally sensitive adaptations to mindfulness methods. We present a definition of CAM and propose some worldview adjustments to typical mindfulness constructs when working with these clients. The empirical research on Christian-derived meditation strategies and Christian-adapted mindfulness strategies will then be reviewed. We introduce a four-session group CAM protocol currently being researched that focuses on scripture meditation, breath meditation, body awareness, and loving-kindness meditation. Sample scripts are included.

On Earth and as It Is in Heaven—There Is No Sex Trafficking in Heaven: A Qualitative Study Bringing Christian Church Leaders’ Anti-Trafficking Viewpoints to Trafficking Discourse

There is a lack of contributions in sex trafficking the academic literature from Christian evangelical leaders despite their prominence in global counter-trafficking activism. Given that the academic literature influences professional and pedagogical discourse, the lack of evangelical Christian representation could diminish the complexity of trafficking discourses, limit balanced views of the flaws and strengths of evangelical counter-trafficking, and limit the opportunities for academia to understand and address problematic areas in evangelical counter-trafficking through an emic understanding of evangelical paradigms. Using a phenomenological lens to engage evangelical Christian pastors (n = 17) in the midwestern United States, this study examined the meaning faith leaders attach to counter-trafficking initiatives. Four themes emerged: (1) God cares about survivors of sex trafficking, giving Christians a moral obligation to intervene; (2) God, the Christian, and the survivor all have essential roles in tackling sex trafficking as part of helping humanity; (3) congregations’ faith-inspired but imperfect efforts to help an imperfect and complex world create many complexities; and (4) managing complexity involves applying the truths that underpin the Christian worldview, namely that God is good and people are valuable. These findings underscore the need to create an inclusive knowledge-producing forum that allows for a pragmatic exchange of ideas to expand the discourse between multiple counter trafficking actors.

Tradisi Mamat dalam membangun Relasi Sosial Keagamaan di Naikolan Provinsi Nusa Tenggara Timur

This study aims to describe the understanding of the Evangelical Christian Church in the East regarding the hospitality contained tradition eating betel nut, especially next generation who will continue meaning of hospitality in tradition of mamat for daily life and use betel nut as a unifying tool and a sign of respect diversity congregation. Tradition eating betel nut is a symbol of hospitality in the tradition priest. Tradition of mamat provides a new understanding Evangelical Christian Church in the East of Mount Sinai that through betel nut is interpreted as a sign of love and hospitality to others both within the congregation and outside the church context. This research uses descriptive qualitative method. A qualitative approach that aims to accurately describe the characteristics individual, symptom, or group determine the causes frequency certain relationship between a symptom and other symptoms in society, so as obtain in-depth information through interviews with respondents. Mamat tradition also provides good change for the community, especially church because it can teach about mutual acceptance and respect regardless of status, tradition of eating betel nut together allows people have good behavior such as loving, appreciating, and respecting others. With the Mamat tradition, community mingled with each other without seeing any differences.This study aims to describe the understanding of the Evangelical Christian Church in the East regarding the hospitality contained tradition eating betel nut, especially next generation who will continue meaning of hospitality in tradition of mamat for daily life and use betel nut as a unifying tool and a sign of respect diversity congregation. Tradition eating betel nut is a symbol of hospitality in the tradition priest. Tradition of mamat provides a new understanding Evangelical Christian Church in the East of Mount Sinai that through betel nut is interpreted as a sign of love and hospitality to others both within the congregation and outside the church context. This research uses descriptive qualitative method. A qualitative approach that aims to accurately describe the characteristics individual, symptom, or group determine the causes frequency certain relationship between a symptom and other symptoms in society, so as obtain in-depth information through interviews with respondents. Mamat tradition also provides good change for the community, especially church because it can teach about mutual acceptance and respect regardless of status, tradition of eating betel nut together allows people have good behavior such as loving, appreciating, and respecting others. With the Mamat tradition, community mingled with each other without seeing any differences.Keywords: Mamat; Tradition; Betel Nut; Hospitality

Conclusion

Kelso had been a teacher, a preacher, a soldier, and a spy; a congressman, a lecturer, and an author; a Whig, a Radical Republican, a Democrat, and an anarchist; a Methodist, a spiritualist, and an atheist. His nineteenth-century American life was both ordinary and extraordinary. He was a representative man of nineteenth century America by embodying “modes of character” enmeshed in larger systems and principles not of his own making: the Evangelical Christian, the Enlightened Critic, the Sentimental Hero, and the Radical Reformer. These did not form a tidy sequence, one replacing the previous. Kelso displays, with his own peculiar vitality, the nineteenth century’s complex intermingling of sentimentality and rationalism, sympathy and self-assertion, aspiration and despair, violence and tears.

“Eu não quero palmas, eu quero almas” crenças e pertenças no rap evangélico da Grande Lisboa

This paperis based oninterviewswithfive rappers belonging to evangelical Christian communities and residing in Greater Lisbon and on the lyrics,they write and sing. Different subjects will be coveredas the identity they formulate in a double belonging to the street and tothe church,or the insertion of the repertoire and interviewsin the theological map of neo-Pentecostalism