Um possível diálogo entre teologia e psicanálise a partir de Jürgen Moltmann e Sigmund Freud

Resumo: Neste artigo pretendemos desenvolver um diálogo entre teologiae psicanálise de Freud, assim, trabalharemos o conceito de onipotência nasteorias freudianas, dialogando com o conceito da natureza humana de Deussegundo Jürgen Moltmann. Como teoriza Moltmann, é imprescindível conhe-cer o envolvimento de Deus no sofrimento de Jesus Cristo para compreendera relação entre a maturidade cristã e o sofrimento divino. Pois é justamente osofrimento de Cristo que dá sentido à existência humana. Essa perspectiva,inclusive, cria uma convergência entre a teologia de Moltmann e a psicanálise:se Freud defendia que o ser humano precisa se libertar das ilusões e perceberque está sozinho e desamparado, tal sentimento de abandono constituiria suamaturidade, amparada no sofrimento de Jesus Cristo.Palavras-chave: Sigmund Freud. Jürgen Moltmann. Neurose obsessiva. Ma-turidade cristã.Abstract: In this article we intend to develop a dialogue between Freud’s the-ology and psychoanalysis, thus, we will work on the concept of omnipotence inFreudian theories, dialoguing with the concept of human nature of God accordingto Jürgen Moltmann. As Moltmann theorizes, it is imperative to know the invol-vement of God in the suffering of Jesus Christ to understand the relationshipbetween Christian maturity and divine suffering. For it is precisely the sufferingof Christ that gives meaning to human existence. This perspective also createsa convergence between Moltmann’s theology and psychoanalysis: if Freud argued that the human being must free himself from illusions and realize thathe is alone and helpless, such a feeling of abandonment would constitute hismaturity, supported by the suffering of Jesus Christ.Keywords: Sigmund Freud. Jürgen Moltmann. Obsessive Neurosis. Christianmaturity.

Effective Youth Ministry: Embracing a family-orientated approach

This article embraces the Sola Scriptura approach of the reformed theology. Firstly, the article focuses on the crisis in Youth Ministry, namely its inefficiency in leading young people to Christian maturity. It addressed one of the contributing factors to the crisis: the isolation of youth from the adult world, and particularly from their own parents and the larger church community. From the Sola Scripturaprinciple, a family-orientated approach to effective Youth Ministry is proposed where parents are expected to take responsibility for their children’s spiritual growth. The church should then support parents and families in this process. Different role players in a family-orientated Youth Ministry are identified and some new perceptions regarding their different tasks are proposed.Effektiewe Jeugbediening: Omhelsing van ’n familie-georiënteerde benadering. Hierdie artikel ondersteun die Sola Scriptura-benadering van die reformatoriese teologie. Aanvanklik fokus die artikel op die huidige krisis in Jeugbediening, naamlik dat Jeugbediening nie effektief toegepas word om jongmense tot volwasse Christenskap te lei nie. Dit bespreek een van die bydraende faktore tot hierdie krisis: die jeug se isolasie van die volwasse wêreld − spesifiek van hulle eie ouers en die groter kerkgemeenskap. Vanuit ’n Sola Scriptura-benadering word ’n familie-geörienteerde benadering tot effektiewe Jeugbediening waar dit van ouers verwag word om verantwoordelikheid vir hulle kinders se geestelike groei te neem, as uitkoms voorgestel. Die kerk behoort dan ouers en families in hierdie proses te ondersteun. Verskillende rolspelers in familie-georiënteerde Jeugbediening word geïdentifiseer en ’n paar nuwe insigte aangaande hulle verskillende take word voorgestel.

Christian Maturity in Light of Feminist Theory

Beginning with a methodological statement regarding the integration of faith and learning, the article proceeds to a brief historical overview of definitions of human maturity, followed by a critical evaluation of ideas of maturity implicit in liberal Marxist, and radical feminist movements. Particular attention is paid to certain aspects of “postradical” or “differentiating” feminisms which are compatible with a biblical world view.