Auswahl der wissenschaftlichen Literatur zum Thema „Pastoral theology“

Focuses on the pastor's care of the congregation. Draws on group therapy and practical theology; and critiques two conflicting practical theology views of the pastor's personhood seen in relation to pastoral ministry. Presents a third alternative. Argues that the emotional dimension of the pastor's personhood is an important resource the pastor can use for congregational care.

ABSTRACT The notion that pastoral theology is less intellectual than biblical, systematic and historical theology is also considered only as applied theology makes theology often overlooked. Efforts to make pastoral theology a branch of theology parallel to each other, require a long struggle by European and American pastoral theologians. The long struggle that produced positive results also felt its impact in the development of pastoral theology in Indonesia. However, the concept of pastoral theology developed in the Western world and then brought to Indonesia influenced the concept of Indonesian pastoral theology. The style and color of Western pastoral theology is still very thick, because it needs to be contextualized according to the conditions of Indonesian society. Western pastoral theology is thick with its individualism, while the Indonesian context is very diverse. For Indonesia with the context of its plural society with all its unique contexts and problems, pastoral theology is a theological reflection on and in the context of pastoral care. The correlative theology method is seen as a theological method that is relevant to the Indonesian context.

Abstract: Pastoral theology in Indonesia is inherited from the West. Because the Indonesian context is not the same as that of Western society, theologians in Indonesia need to develop pastoral theology that is relevant to the Indonesian context. This article is an effort to engage with pastoral theology in a way that is relevant to Indonesia. This effort departs from an understanding of the church in Indonesia, which is open and serving. In relation to the traditional understanding of theology and its branches, pastoral theology in Indonesia can be understood as a field of study on theory and practice of pastoral ministry. In addition, pastoral theology is a form of contextual theological reflection. Correlation is a pastoral theological method relevant to Indonesia, because in this method the process of theology starts from pastoral experience. Thus it is closer to the reality of Indonesian life, but this method does not forget Christian message. In order to gain a wider pastoral theological perspective, the understanding of pastoral ministry in Indonesia must be holistic, which includes individual, societal, and environmental perspectives. Keywords: Church, pastoral theology, understanding of pastoral theology, deductive method, inductive method, method of correlation, holistic pastoral ministry. Abstrak: Teologi pastoral di Indonesia diwarisi dari Barat. Para teolog pastoral di Indonesia perlu mengembangkan teologi pastoral yang relevan dengan konteks Indonesia, karena konteks masyarakat Indonesia tidak sama dengan konteks masyarakat Barat. Tulisan ini merupakan sebuah upaya untuk menggumuli teologi pastoral yang relevan bagi Indonesia. Upaya ini berangkat dari pemahaman tentang Gereja di Indonesia yang bersifat terbuka dan melayani. Dalam rangka pembagian teologi ke dalam cabang-cabangnya secara tradisional, teologi pastoral di Indonesia dapat dipandang sebagai salah satu bidang studi atau cabang teologi yang mempelajari teori dan praktik pelayanan pastoral. Di samping itu, teologi pastoral merupakan salah satu bentuk refleksi teologi yang bersifat kontekstual. Metode korelasi merupakan metode berteologi pastoral yang revelan bagi Indonesia, karena dalam metode ini proses berteologi pastoral dimulai dari pengalaman pastoral sehingga lebih dekat dengan realitas, tetapi metode ini tidak melupakan peranan berita Kristiani. Agar refleksi teologi pastoral mempunyai jangkauan yang luas, pemahaman tentang pelayanan pastoral di Indonesia harus bersifat holistik yang mencakup perspektif individu, masyarakat, dan lingkungan hidup. Kata-kata kunci: Gereja, teologi pastoral, pengertian tentang teologi pastoral, metode deduktif, metode induktif, metode korelasi, pelayanan pastoral holistik.

Baseado em um artigo de Rubem Alves, escrito em 1977, sobre os Cuidados Pastorais sob a perspectiva da Teologia da Libertação, e no uso do Realismo Mágico na literatura e religião, sugiro ser o Reenquadramento uma proposta genuinamente latino-americana para a poimênica, sobretudo o aconselhamento, seguindo uma prática já feita por Rubem Alves. Palavras-Chave: Rubem Alves, Teologia da Libertação, Realismo Mágico, literatura latino-americana, poimênica. Based on a 1977 article written by RubemAlves about Pastoral Care under the perspective of theology of liberation and on the use of Magic Realism in literature and religion, I suggest being reframing a truly Latin American proposal for Pastoral Care, particularly Pastoral Counseling, a practice already done by RubemAlves. Keywords: RubemAlves, Theology of Liberation, Magic Realism, Latin American Literature, Pastoral Care.

AbstractThe article maps the major trends and movements in the field of pastoral care and counselling and pastoral theology during the last ten years as they are reflected in publications. The areas which receive focused attention are the influence of and response to postmodern culture; renewed interest in ethical problems and the way these are attended to; the phenomenal contributions by feminist and womanist pastoral theologians; the much more prominent use of theological language rather than psychological jargon; renewed interest in the importance of pastoral anthropology; the recurring theme of spirituality; the attention given to the communal and contextual aspects of pastoral work; the effort to recognise the importance of making provision for congregational pastoral counselling; and the new emphasis on narrative and outcomes-based models of pastoral counselling. A model is proposed for pastoral work which recognises four distinct forms of care: mutual care, pastoral care, pastoral counselling and pastoral therapy.

AbstractThe article maps the major trends and movements in the field of pastoral care and counselling and pastoral theology during the last ten years as they are reflected in publications. The areas which receive focused attention are the influence of and response to postmodern culture; renewed interest in ethical problems and the way these are attended to; the phenomenal contributions by feminist and zuomanist pastoral theologians; the much more prominent use of theological language rather than psychological jargon; renewed interest in the importance of pastoral anthropology; the recurring theme of spirituality; the attention given to the communal and contextual aspects of pastoral work; the effort to recognise the importance of making provision for congregational pastoral counselling; and the new emphasis on narrative and outcomes-based models of pastoral counselling. A model is proposed for pastoral work zuhich recognises four distinct forms of care: mutual care, pastoral care, pastoral counselling and pastoral therapy.

Thesis (PhD)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: Africa is a continent ravaged by challenges of poverty, scourge of disease and many conflicts, some of which are motivated by religious fanaticism. Indeed, it is a continent in dire need of spiritual, economic and social transformation. In the midst of these challenges, however, faith healing practices have flourished among African communities. Healing is a broad concept, which covers a whole range of social, psychological, cultural and spiritual issues and dimensions in response to unwanted threatening conditions that disturb a harmonious and peaceful existence. The concept of healing is firmly rooted in the soil and soul of Africa. To a certain extent, the popularity of healing practices in many parts of Africa is a result of an African epistemology that accepts healing as a cultural reality. The poor majority are mostly exposed to harsh socio-economic and hazardous health conditions. Thus, many poor people are drawn to healing practices for the following three reasons: Firstly, faith healers promise to heal people of all kinds of illnesses and epidemics through fervent prayers. Faith healers are powerful and charismatic personalities that command a great following as a result of their charisma. Secondly, because African culture is spirit-centred and has a high regard for spiritual powers and forces, Africans are amused by supernatural and are therefore drawn to healing phenomena, as it speaks to their reality and reference framework. Thirdly, faith healing practice is a cost free, alternative intervention strategy for managing illness, especially to the poor masses, who do not have access to specialized medical care. The close relationship between psychosomatic diseases and “African illnesses” is also explored. This is quite evident when considering the types of illnesses faith healers claim people are being healed from during healing practices, for example HIV and AIDS, hypertension, ulcers, bad luck, infertility, witchcraft, and so forth. African illnesses are believed to be unexplainable and untreatable by Western medicine. It is believed to be caused by witchcraft, sorcery and evil, and has similar manifestations as psychosomatic diseases. In the context of a vibrant and growing faith healing practice, there is a need to investigate the spiritual and emotional impact of faith healing on healing seekers, especially when the desired healing doesn‟t materialise. The research field has highlighted the emotional and spiritual challenges caused by illness, as well as the lack of supporting systems to sustain people grappling with illness. The realisation is that healing, as a broad concept, needs a multifaceted approach for effective response. The lack of indigenisation of healing practices with African (Namibian) cultural symbols and cultural milieu was highlighted. Therefore, an effective and culturally relevant pastoral care system should take special cognisance of it and thus, the envisaged pastoral approach of hope and compassion build around it.
AFRIKAANSE OPSOMMING: Afrika is ‟n kontinent wat geteister word deur armoede, dodelike siektes en konflikte, waarvan sekere gedryf word deur godsdienstige fanatisme. Dit is inderdaad ‟n kontinent wat behoefte het aan geestelike, ekonomiese en sosiale transformsie. Nietemin, ten spyte van hierdie uitdagings, het die gewildheid van geloofsgenesings praktyke in Afrika gemeenskappe toegeneem. Genesing is ‟n breë konsep met „n verskeidenheid van sosiale, sielkundige, kulturele en geestelike aspekte en dimensies, wat reageer op ongunstige toestande of moeilike situaties wat heelsame en harmonieuse leefwyse teenwerk. Genesings praktyke is inderdaad „n integrale deel van mense in Afrika se kulturele bestaan. Die konsep van genesing is dus gegrond in die siel en sand van Afrika. Tot ‟n sekere mate is die gewildheid van genesingspraktyke in baie dele van Afrika toe te skryf aan Afrika epistemologie, wat genesing as deel van die kulturele realitiet aanvaar. Die arm massas is meestal blootgestel aan haglike sosiale en ekonomiese toestande. Dus word baie arm mense na genesingsbedieninge gelok vanweë die onderstaande drie basise redes: Eerstens, as gevolg van die beloftes wat geloofsgeners maak dat hulle mense van enige siekte en kwaal kan genees deur vurige gebede. Geloofsgeners het kragtige en charismatise persoonlikhede waarmee hulle invloed uitoefen en baie volgelinge werf weens hul charisma. Tweedens, vanweë die Afrika kultuur wat geesgesentreed is en hoë agting vir geestelike magte en geestelike werkings het; mense van Afrika word amuseer deur bonatuurlike werkings, omdat dit tot hulle kulturele en verwysingsraamwerk spreek. Derdens, geloofsgenesing is ‟n koste vrye, alternatiewe helings-strategie om siektes te beheer, veral vir armes wat nie bronne het om gespesialiseerde gesondheidsdienste te gebruik nie. Die noue werking tussen psigosomatiese siektes en “Afrika siektes” speel ook ‟n rol. Dit is veral duidelik in die tipe siektes wat geloofsgeners beweeer dat mense van genees word na geloofsgebede, byvoorbeeld MIV en VIGS, hypertensie, maagsere, vloeke, onvrugbaarheid, toordery, ensovoorts. Daar word geglo dat Afrika siektes onverklaarbaar en onbehandelbaar deur Westerse dokters is. Die geloof is dat sulke siektes deur toordery en bose geeste veroorsaak word, en soortgelykke manifestasies as psigosomatiese siektes het. In die konteks van „n groeiende geloofsgenesings bediening, is daar ‟n regverdiging om ondersoek in te stel op die geestelike en emosionele impak van geloofsgenesing op siek mense; spesifiek in gevalle waar genesing nie onmiddelik met gebed geskied nie. Die ondersoek het aan die lig gebring dat siek mense emosioneel en geestelik sukkel in hulle stryd teen siektes. Dit is ook uitgewys dat daar ‟n gebrek is aan ondersteunende strukture vir mense wat met siekte sukkel. Daar is tot die besef gekom dat genesing as ‟n breë konsep „n veelvoudige benadering benodig vir effektiewe terapeutiese respons. Gebrek en onvermoë van geloofsgenesings praktyke om inkulturering met Afrika (Namibiese) kultuur simbole en kulturele fassette te doen was ook uitgewys. Dus, ‟n effektiewe en kultureel relevante pastorale sisteem moet kennis daarvan neem en dit integreer by die voorgestelde pastorale benadering van hoop en meegevoel.

Pierre-Andre Liege (1921-1979) was a major French Catholic theologian and a prolific writer, whose pastoral ministry inspired thousands. He introduced la theologie pastorale into France, and was an influential figure behind the innovations of Vatican II. This thesis introduces Liege to English readers. Based upon primary sources, interviews, relevant secondary French literature, and the appraisal of representative British texts, it is an exercise in critical, comparative practical theology. It examines the social, ecclesiastical and theological context and content of Liege's pastoral theology. This was prophetic but uncompromising radical but systematic focussed on catechetics, and ambitious for disciples. It was inseparable from his life and action, and sought to reform church praxis in conformity with the gospel, thus building mature Eucharistic communities. The thesis goes on to explore the impact of Liege's work on contemporary and subsequent French practical theology. Then it critiques British practical theology through the lens of Liege's thought. The British approach is revealed as more individualistic and diffuse, focussed on pastoral care, not catechetics, and neither prophetic, nor seeking radical church reform. The thesis concludes that Liege's life and thought demonstrate an essential role for the practical theologian, and the need for a constandy renewed practical theology, if church praxis is to be reformed towards conformity with the gospel. It argues British practical theology can learn from Liege: His use of theology to drive praxis, to transcend its focus on individualistic pastoral care, and to discover a theological discourse transmitting faith could be used to enlarge the British perspective. The thesis proposes an agenda for possible development and change. By presenting Liege as an exemplar of French practical theology, the thesis demonstrates the general value of critical, comparative, international and interdenominational approaches to practical theology and broadens the shared understanding between countries, denominations and theological traditions.

Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This study investigates the relevance of Pastoral Caregivers (PCGs) in the Nigerian hospital context from a pastoral theological perspective. It argues that illness is a reality that confronts all humanity at certain times. It brings untold pain and suffering to the afflicted, physically, emotionally, psychologically and spiritually. As such, wholeness and health are some of the most important concerns of Nigerians and the global community as demonstrated by the Millennium Development Goals (MDGs) of the United Nations (UN). The Nigerian quest for wholeness is a search for meaning, significance, and purpose in life especially in illness, pain and suffering. This search involves questions about God’s involvement in suffering. For this reason, illness comprises a complex reality that defies easy remedy. However, affected persons often seek remedy in the hospital. But research shows that the medical model, despite its benefits, has limited capacity to fulfil the human quest for meaning. Also, the Draft Health Policy for Nigeria (DHPN) (2005:np) and National Strategic Health Development Plan (NSHDP) 2010-2015 (2010:5) has also stated that the health system of Nigeria is poor and Nigeria is not “on track towards significant improvement in meeting the health expectation of its people inclusive of achieving the health MDGs” (NSHDP 2010:10). However, the NSHDP 2010-2015 (2010:11) has also stated that a purposeful reform of the national healthcare delivery system is necessary for strengthening the weak and fragile national health delivery system and improving its performance towards achieving quality caregiving and quality of life. In line with these Ministry of Health reform plans, this study argues that such healthcare reforms should necessarily include pastoral caregivers (PCGs) as valuable and a necessary human resource for health, partnership for health and research. Religion and spirituality (the domain of pastoral care) have been put forward as best responding to many people’s quest for meaning. Consequently, this research has employed a practical theological methodology. Within this methodology a postfoundationalist paradigm according to Park (2010) has been utilised. In this regard, the structure of the chapters is aligned with the four tasks of practical theology as proposed by Osmer (2008). It further utilised relevant literature in the fields of theology, medicine and other social sciences from within Nigeria, Africa and beyond. It has been argued that the absence of meaningful pastoral care dimension is a significant weakness of the medical model as practised in Nigeria. It is inconsistent with the promotion of the health of patients and the community which the Nigerian Code of Medical Ethics (2004) articulates as the goal of medicine in Nigeria. It is also inconsistent with the holistic view of Nigerians on illness. Additionally, it is not consistent with the National Policy on Private Partnership for Health in Nigeria (NPPPHN) (2005) declaration that “alternative health providers, whose practices are of proven value, shall be encouraged and supported as frontline of health care provision for many people”. As the above Nigerian policies on health suggest – and this is also the position of this study – illness demands a holistic and multidisciplinary approach to combat it. This study has established that pastoral care embodies a vision of wholeness which resonates with the Nigerian holistic view of life whose practices are of proven value. Therefore, the inclusion of the PCG with a holistic theological approach into Nigerian hospital care could contribute to holistic and quality care of patients in hospitals. They could contribute towards the implantation of the NSHDP 2010-2015. This study is strongly motivated by the fact that human beings are made in the image of God and deserve love, respect for their values and desires, and dignity especially in the face of illness and suffering. Therefore, it recommends that hospitals and clinics in Nigeria should of necessity include PCGs in their hospitals and on their clinical team, as well as provide basic training for all members of the medical team in the pastoral assessment of patients.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die relevansie van pastorale versorgers (PV’s) in die Nigeriese hospitaalkonteks vanuit ’n pastoraal-teologiese perspektief. Daar word geargumenteer dat siekte ’n realiteit is wat die hele mensdom op bepaalde tye affekteer. Dit veroorsaak ongekende pyn en lyding vir die sieke, hetsy fisies, emosioneel, sielkundig of geestelik. Gevolglik is heelheid en gesondheid van die belangrikste oorwegings vir Nigeriërs, asook die globale gemeenskap, soos duidelik blyk uit die Verenigde Nasies se Millenniumontwikkelingsdoelwitte. Die Nigeriese strewe na heelheid is ’n soeke na betekenis, belangrikheid en sin in die lewe, veral in tye van siekte, pyn en lyding. Hierdie soeke betrek ook vrae oor God se rol in lyding. Om hierdie rede behels siekte ’n komplekse realiteit waarvoor daar geen maklike oplossing is nie. Siekes soek egter oplossings in die hospitaal. Navorsing bewys desnieteenstaande dat die mediese model, ten spyte van die voordele daarvan, beperkte kapasiteit het om die menslike soeke na betekenis te vervul. Nigerië se konsep-gesondheidsbeleid, die Draft Health Policy for Nigeria, of DHPN, (2005) en strategiese gesondheidsontwikkelingsplan, die National Strategic Health Development Plan, of NSHDP 2010-2015, (2010:5) stel dit verder dat die gesondheidstelsel in Nigerië swak is en dat die land nie op koers is na beduidende verbeterings in die voldoening aan die gesondheidsvereistes van sy mense gedagtig aan die gesondheidsbepalings van die Millennium-ontwikkelingsdoelwitte nie (NSHDP 2010:10). Die NSHDP 2010-2015 (2010:11) stel dit ook dat ’n doelmatige hervorming van die nasionale gesondheidsorgvoorsieningstelsel nodig is om die swak en breekbare nasionale gesondheidsvoorsieningstelsel te versterk en die werking daarvan te verbeter ten einde gehaltesorg en lewensgehalte te verseker. In lyn met die hervormingsplanne van die gesondheidsministerie, stel hierdie studie dit dat sodanige gesondheidsorghervormings noodwendig PV’s moet insluit as waardevolle en noodsaaklike menslike hulpbron vir gesondheid en vennootskap vir gesondheid en navorsing. Religie en spiritualiteit (die domein van pastorale sorg) is al gestel as uiters geskikte respons op mense se soeke na betekenis. Gevolglik het die navorsing ’n praktiese teologiese metodologie gebruik. Binne hierdie metodologie is gebruik gemaak van ’n post-fondamentalistiese paradigma volgens Park (2010). In hierdie verband is die struktuur van die hoofstukke belyn met die vier take van praktiese teologie soos voorgestel deur Osmer (2009). Verder word gebruik gemaak van relevante literatuur in die teologie, mediese wetenskap en sosiale wetenskappe van binne Nigerië, Afrika en verder. Dit word gestel dat die afwesigheid van ’n betekenisvolle pastoralesorgdimensie ’n beduidende swakheid is van die heersende mediese model wat in Nigerië geld. Dit is nie in pas met die bevordering van die gesondheid van pasiënte en die gemeenskap wat gestel word as die doel van die mediese wetenskap in Nigerië volgens die Nigeriese kode vir mediese etiek (2004) nie. Dit is ook nie in pas met Nigeriërs se holistiese beskouing van siekte nie. Verder is dit nie in pas met die nasionale beleid oor privaat gesonheidsvennootskappe in Nigerië, die National Policy on Private Partnership for Health in Nigeria, of NPPPHN (2005) nie, waarin dit gestel word dat alternatiewe gesondheidsverskaffers wie se praktyke as waardevol bewys is, aangemoedig en ondersteun sal word as voorste linie van gesondheidsorgverskaffing aan baie mense. Soos die bogenoemde Nigeriese beleide oor gesondheid voorhou – en dit is ook die posisie van hierdie studie – vereis siekte ’n holistiese en multidissiplinêre benadering om dit te beveg. Hierdie studie het bevestig dat pastorale sorg ’n visie van heelheid vergestalt wat resoneer met die Nigeriese holistiese siening van die lewe, waarvan die praktyke se waarde reeds bewys is. Die insluiting van die PV met ’n holistiese teologiese benadering by Nigeriese hospitaalsorg kan bydra tot holistiese en gehaltesorg vir pasiënte in hospitale. Dit kan bydra tot die vestiging van die NSHDP 2010-2015. Die studie word sterk gemotiveer deur die feit dat mense in die beeld van God gemaak is en liefde, respek vir hulle waardes en behoeftes en waardigheid verdien, veral in die aangesig van siekte en lyding. Hier word dus voorgestel dat hospitale en klinieke in Nigerië noodwendig PV’s in hulle hospitale en by hulle kliniese spanne moet insluit, en verder basiese opleiding in die pastorale assessering van pasiënte vir alle lede van die mediese span moet verskaf.

Revisiting the Modernist Martyr,‘ George Tyrrell, a century after his death is self-evidently problematic. This work draws upon ten years of personal experience, living and teaching in Stonyhurst, Tyrrell‘s former Jesuit College, and two decades of researching his thought. It is not unreasonable to assert, following the lead of Gabriel Daly, that it is practically impossible to approach modernism without personal bias and ideology. Ironically highlighting the dangers of such an undertaking, Hilaire Belloc cautions, that history should be written not from the Bar, but from the Bench.‘ Moreover, it must show a willingness to submit to what Matthew Arnold called the despotism of fact.‘ In addition, contemporary historians and systematic theologians accentuate the importance of hermeneutical considerations of authors, texts and receivers .... At the turn of the twentieth century Tyrrell articulated a challenge to those who would take the church out of history and place it in some ideal realm. Drawing upon Lonergan, some argue that the church had locked itself into a classicist understanding of culture as a normative ideal that it possessed and others must obtain. Tyrrell played a leading role in instigating the shift from classicism to historical consciousness. ...

This study provides a systematic analysis of the theology underlying the pastoral practice of spiritual direction in the Eastern Orthodox tradition. It asserts that spiritual direction lies at the centre of Eastern Orthodox pastoral theology as the paradigmatic modus operandi of pastoral care, and that by attending to the theology of spiritual direction one can thereby derive a coherent account of pastoral theology. The Eastern Orthodox model of spiritual direction is contrasted with certain contemporary models of pastoral care, which, from the viewpoint of this study, present deficient pastoral theologies, inadequate ecclesiological and sacramental frameworks, and are patterned upon individualistic frames of reference. In contrast to these models, it is argued that the locus of spiritual direction should be in the church, related to the sacraments and the ecdesial koinönia. Likewise, the spiritual father ought to be an ordained minister in the church. First, I set forth a theological Trinitarian, Christological, and anthropologicalfoundation for spiritual direction. I then assess different patterns of spiritual direction in the early church-Pauline, episcopal/presbyteral, and monastic-and, finally, I propose a normative account of pastoral care based on the theology and practice of pastoral care in the Eastern Orthodox tradition, and in dialogue with contemporary models of pastoral care. The main findings of the study point to the fact that spiritual fatherhood has been at the centre of the Christian tradition of pastoral care, a fact still reflected today in the Eastern Orthodox pastoral practice of spiritual direction. The originality of the work lies in the evaluation of the theological and practical implications of both the concept of spiritual fatherhood, and of the practice of spiritual direction, for Eastern Orthodox pastoral theology in particular and for contemporary Christian pastoral theology in general.

Die knapp zweitausendjährige Kirchengeschichte und christlich-jüdischen Beziehungen sind von Entwicklungen und Ereignissen geprägt, die das Christentum von seinen jüdischen Ursprüngen entfernt haben und es oft zu einem Gegner des Judentums gemacht haben. Fehlentwicklungen können nachvollzogen werden und in Theologie, Religionsvermittlung und kirchlicher Praxis Anpassungen vorgenommen werden, die gegenwärtigen und zukünftigen Generationen von Priestern, Pastoren sowie Religionslehrern- und Pädagogen und damit den Glaubenden und Gemeindegliedern wertschätzende Perspektiven auf das Judentum und Verständnis für die Komplexität der christlich-jüdischen Beziehungen anbieten und vermitteln.