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1
Quispe, Eugeniuo Jesus Luque. "Pastoreando pastores: um estudo de caso da praxis pastoral na ASSIBAS." Faculdades EST, 2010. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=227.
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Pastoreando pastores: um estudo de caso da práxis pastoral na ASSIBAS. O presente trabalho
aborda sobre os fundamentos teológicos para o pastoreio de pastores. Apresentando uma
breve descrição do pastor na bíblia e descrevendo como o Antigo e o Novo Testamento
descreve sobre a figura do pastor. O texto também considera o ministério pastoral, definindo
termos como: pastor, pastorear, cuidado, mentorear, liderar, proteger e alimentar e os
relaciona à prática do ministério pastoral do pastor, com a intenção de entender de maneira
coerente e clara o desenvolvimento do ministério pastoral por parte do pastor. Este trabalho
aborda o pensamento que os pastores, através da coleta de dados numa pesquisa de campo e
de estudo de caso, têm com relação ao seu próprio cuidado. Os resultados foram obtidos
através de um questionário preparado exclusivamente para colher posicionamentos,
sentimentos e necessidades de pastores da ASSIBAS, com relação aos cuidados da sua
pessoa. Realiza-se uma análise dos questionários respondidos, constatando a carência dos
pastores em relação aos cuidados pastorais. Ou seja, é necessário que os pastores, que fazem
parte da ASSIBAS, tenham consciência da importância de ter um pastor para ser pastoreado.
A pesquisa reflete sobre a importância do motivo pelo qual o pastor deve se preocupar com o
seu próprio cuidado, considerando a imagem que o pastor tem perante a sua comunidade, a
necessidade de conscientizá-lo sobre o cuidado mútuo entre os pastores. O texto também
ressalta a importância do cuidado que o pastor deve ter com o seu próprio corpo, observando a
questão da alimentação, do sono, da vida mental e emocional e do cuidado com a sua
espiritualidade. O pastoreio de pastores torna-se uma necessidade para os pastores que fazem
parte das igrejas da ASSIBAS, pois temos pastores que priorizam a sua comunidade, ou seja,
se envolvem integralmente nos cuidados das suas ovelhas enquanto descuidam o seu
próprio cuidado. Os pastores precisam também ser pastoreados por um pastor humano que
tenha mais experiência e possa ser conduzido por pastos verdejantes no seu ministério
pastoral.Pastoreando pastores: un estudio de caso de la praxis pastoral en la ASSIBAS. El presente trabajo aborda sobre los fundamentos teológicos para el pastoreo de pastores, presentando una breve descripción del pastor en la bíblia y describiendo como el Antiguo y el Nuevo Testamento describe sobre la figura del pastor. Este texto considera el ministerio pastoral, definiendo términos como: pastor, pastorear, cuidado, mentorear, liderar, proteger y alimentar y relacionandolos a la práctica del ministerio pastoral del pastor, con la intención de entender de manera coherente y clara el desarrollo del ministerio pastoral por parte del pastor. Este trabajo aborda el pensamiento que los pastores, a través de la colecta de datos en una pesquiza de campo y del estudio de caso, tienen con relación a su propio cuidado. Los resultados fueron colectados a través de un cuestionário preparado exclusivamente para colectar posicionamientos, sentimientos y necesidades de los pastores de la ASSIBAS, relacionados a los cuidados de su persona. Se há realizado un analisis de los cuestionários respondidos, habiendose constatado la falta o la carência de los pastores relacionado a los cuidados pastorales. O sea, se hace necesario que los pastores que hacen parte de la ASSIBAS, necesitan ser conscientizados de la importancia de tener un pastor para ser pastoreado. La pesquisa reflite sobre la importancia del porque el pastor debe preocuparse de su próprio cuidado, considerando la imagen que la comunidad tiene acerca de su pastor, la necesidad de la concientización sobre el cuidado mutuo entre pastores. El texto también resalta la importancia del cuidado que el pastor debe tener con su propio cuerpo, observando la cuestión de su alimentación, del sueño, de la vida mental y emocional y del cuidado de su espiritualidad. El pastoreo de pastores se hace una necesidad para los pastores que hacen parte de las iglesias de la ASSIBAS, pues tenemos pastores que dan mucha importancia a su comunidad, o sea, se envuelven integralmente en el cuidado de sus ovejas mientras descuidan de su propio cuidado. Los pastores necesitan también ser pastoreados por un pastor humano que tenga mas experiencia y puedan ser conducidos por pastos delicados en su ministério pastoral.
2
Khoaseb, Martin. "The faith healing practice in pastorale care : a pastoral assessment." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86229.
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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.
3
Jin, Young Sun. "A study of pastoral burnout among Korean-American pastors." Lynchburg, Va. : Liberty University, 2009. http://digitalcommons.liberty.edu.
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4
Craven, Richard M. "Pastoral preaching." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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5
Cozzens, Rex. "Guarding the pastor's personal life a study of pastoral practice /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Barrett, Walter Clark. "Het Centrum voor Pastorale Counseling a beachhead for Biblical counseling in Belgium and Holland /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Hartman, Wilmer J. "A covenant model for pastoral care of pastoral couples." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Lister, James Kenneth. "Harmony in pastoral care music meeting pastoral care needs /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Raymer, Roger M. "Mentoring pastoral staff in homiletics a manual for senior pastors /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Willett, Walter Charles. "The factors that influence pastors to emphasize pastoral care in a rural county." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Yamada, Kazuhito. "Pastoral visitation of the sick, reflections of a Japanese pastor." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ60810.pdf.
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Barbu, Liviu. "Pastoral care as spritual direction : an Eastern Orthodox pastoral theology and its implications for contemporary pastoral practice." Thesis, King's College London (University of London), 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.551089.
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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.
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Robinson, Keith Edward. "The senior pastor's role and responsibilities in leading a pastoral staff." Lynchburg, Va. : Liberty University, 2010. http://digitalcommons.liberty.edu.
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au, kclark@bcgs wa edu, and Katherine Clark. "The pastoral academic divide: Impacts and implications for pastoral care." Murdoch University, 2008. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20081002.94914.
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Secondary schools in Australia routinely develop organisational constructs to
fulfil their dual obligations of academic teaching and the pastoral care of students.
Although these obligations are closely interrelated, school organisational structures
are frequently dichotomous, differentiating between the academic roles of teachers
and their pastoral responsibilities and can result in a functional divide between the
two sides of the school. Teachers find themselves wearing two hats; a subject
teacher and a pastoral carer and thus are required to work in two separate domains,
the academic and the pastoral, each with distinct and different tasks, expectations and
line management. The limited amounts of research available suggest that such an
organisational divide can hinder the work of teachers and lead to some organisational
confusion within the school. This research took the form of a qualitative case study,
based in an independent secondary school in Western Australia. It investigated the
impacts and implications of the notional division between the pastoral and academic
dimensions of the school. The thesis begins with a review of the understanding and
development of pastoral care in schools. The construct of an enabling bureaucracy is
then explored and adopted as a theoretical lens with which to examine the pastoral
care system from the perspective of teachers, students and senior managers.
Narratives are used to present the data. The research findings indicate that alignment
of the pastoral and academic structures, both functionally and culturally, can be
achieved if an enabling approach is employed. Such alignment allows the pastoral
care system to support the primary function of a school which is learning, whilst
retaining its fundamental duty of student care. The study concludes with a
consideration of how an enabling school culture may improve the provision of
pastoral care in schools.
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Beukes, Barend Jacobus. "Pastoral coaching : life coaching as a tool for pastoral care." Thesis, Anglia Ruskin University, 2012. http://arro.anglia.ac.uk/702996/.
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The purpose of this professional doctorate is to explore how life coaching was used to enhance the ministry of pastoral care, as practised within a specific Christian charity, and, in the light of this exploration, to develop a theory of pastoral coaching. This approach, in which life coaching techniques are incorporated into the discipline of pastoral care, aims to address a lack of emphasis on techniques and methods in the field of pastoral care. It is argued that this approach could be used as an additional method of pastoral care. Various types of pastoral care, as well as life coaching, are investigated through a literature review. Seven clients, who underwent this method of intervention between July 2006 and February 2009, and of whom adequate case notes were available, were selected. These seven cases consisted out of four female and three male participants and chronologically spanned the whole unit of analysis. A multiple-case study design was used to reflect retrospectively upon this work with these clients in the light of the literature review. From this reflection, a theory of pastoral coaching is developed. This theory suggests that the aim of pastoral coaching is to foster wholeness in clients. Pastoral coaching achieves this aim through using a combination of pastoral care and life coaching techniques and methods. Although pastoral coaching could be regarded as a form of supportive pastoral care, its structure is similar to that of solution-focused coaching. The five traditional functions of pastoral care, healing, sustaining, guiding, reconciling and nurturing, form five separate phases in the process of pastoral coaching as clients progress towards a greater sense of wholeness. The outcome of this research suggests that pastoral coaching could be used as an alternative method of pastoral care. This method could subsequently be used to provide pastoral care practitioners with a clear set of guidelines that is pastoral in nature, while also utilising certain life coaching techniques that could help clients practically.
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Clark, Katherine E. "The pastoral academic divide : impacts and implications for pastoral care /." Access via Murdoch University Digital Theses Project, 2008. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20081002.94914.
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Hutfilz, William George. "Pastoral politics : German pastoral literature and court culture, 1200-1800 /." Thesis, Connect to this title online; UW restricted, 1997. http://hdl.handle.net/1773/9950.
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Clark, Katherine. "The pastoral academic divide: impacts and implications for pastoral care." Thesis, Clark, Katherine (2008) The pastoral academic divide: impacts and implications for pastoral care. Masters by Research thesis, Murdoch University, 2008. https://researchrepository.murdoch.edu.au/id/eprint/658/.
Full textAbstract:
Secondary schools in Australia routinely develop organisational constructs to fulfil their dual obligations of academic teaching and the pastoral care of students. Although these obligations are closely interrelated, school organisational structures are frequently dichotomous, differentiating between the academic roles of teachers and their pastoral responsibilities and can result in a functional divide between the two sides of the school. Teachers find themselves wearing 'two hats'; a subject teacher and a pastoral carer and thus are required to work in two separate domains, the academic and the pastoral, each with distinct and different tasks, expectations and line management. The limited amounts of research available suggest that such an organisational divide can hinder the work of teachers and lead to some organisational confusion within the school. This research took the form of a qualitative case study, based in an independent secondary school in Western Australia. It investigated the impacts and implications of the notional division between the pastoral and academic dimensions of the school. The thesis begins with a review of the understanding and development of pastoral care in schools. The construct of an enabling bureaucracy is then explored and adopted as a theoretical lens with which to examine the pastoral care system from the perspective of teachers, students and senior managers. Narratives are used to present the data. The research findings indicate that alignment of the pastoral and academic structures, both functionally and culturally, can be achieved if an enabling approach is employed. Such alignment allows the pastoral care system to support the primary function of a school which is learning, whilst retaining its fundamental duty of student care. The study concludes with a consideration of how an enabling school culture may improve the provision of pastoral care in schools.
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Clark, Katherine. "The pastoral academic divide: impacts and implications for pastoral care." Clark, Katherine (2008) The pastoral academic divide: impacts and implications for pastoral care. Masters by Research thesis, Murdoch University, 2008. http://researchrepository.murdoch.edu.au/658/.
Full textAbstract:
Secondary schools in Australia routinely develop organisational constructs to fulfil their dual obligations of academic teaching and the pastoral care of students. Although these obligations are closely interrelated, school organisational structures are frequently dichotomous, differentiating between the academic roles of teachers and their pastoral responsibilities and can result in a functional divide between the two sides of the school. Teachers find themselves wearing 'two hats'; a subject teacher and a pastoral carer and thus are required to work in two separate domains, the academic and the pastoral, each with distinct and different tasks, expectations and line management. The limited amounts of research available suggest that such an organisational divide can hinder the work of teachers and lead to some organisational confusion within the school. This research took the form of a qualitative case study, based in an independent secondary school in Western Australia. It investigated the impacts and implications of the notional division between the pastoral and academic dimensions of the school. The thesis begins with a review of the understanding and development of pastoral care in schools. The construct of an enabling bureaucracy is then explored and adopted as a theoretical lens with which to examine the pastoral care system from the perspective of teachers, students and senior managers. Narratives are used to present the data. The research findings indicate that alignment of the pastoral and academic structures, both functionally and culturally, can be achieved if an enabling approach is employed. Such alignment allows the pastoral care system to support the primary function of a school which is learning, whilst retaining its fundamental duty of student care. The study concludes with a consideration of how an enabling school culture may improve the provision of pastoral care in schools.
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Gärtner, Stefan. "Zeit, Macht und Sprache : pastoraltheologische Studien zu Grunddimensionen der Seelsorge /." Freiburg im Breisgau : Herder, 2009. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=017384355&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA.
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Stein, Donald M. "Pastoral care groups." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Hu, Yi-Nan. "Incarnational pastoral ministry." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Agbiji, Emem Obaji. "Pastoral caregivers in the Nigerian hospital context : a pastoral theological approach." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85735.
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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.
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Lundell, Milo D. "A pastoral candidating course for students seeking their first pastoral ministry." Online full text .pdf document, available to Fuller patrons only, 1987. http://www.tren.com.
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Basson, Schalk Willem. "'n Model vir die gebruik van Bybelse narratiewe in die pastoraat aan kinders tussen die ouderdom van 6 en 13 jaar / Schalk W. Basson." Thesis, North-West University, 2010. http://hdl.handle.net/10394/4418.
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Can Biblical narratives be applied to the pastoral care of primary school children between the ages of 6 and 13? If so, how are Biblical narratives effectively applied in the pastoral care of primary school children between the ages of 6 and 13? With these questions in mind, this research was undertaken with the goal in mind to eventually put forward a model for the use of Biblical narratives in the pastoral care of primary school children between the ages of 6 and 13. The research was done by making use of the research method of Zerfass (1974: 166).
* The basic-theoretical phase of this study was done by means of a study of available literature. It began by an enquiry into the relevant Biblical perspectives on pastoral care and was followed by a further inquiry into the relevant Biblical perspectives on narrative pastoral care. This phase of the study was completed by an inquiry on the basic principles of pastoral care of children, with specific reference to children between the ages of 6 and 13.
* The meta-theoretical phase of this study was done by an overview of the handling of children between the ages of 6 and 13 through the course of history in Western society. This was followed by a study of adjacent disciplines concerning the value of a narrative approach to the pastoral care of primary school children between the ages of 6 and 13. The next part of this phase was done by identifying the most common pastoral needs of children between the ages of 6 and 13, by means of an empirical enquiry.
* The practice-theoretical phase was done by providing guidelines for the application of Biblical narratives in the pastoral care of children between the ages of 6 and 13. This was followed by an illustration of the application of Biblical narratives in the pastoral care of children between the ages of 6 and 13, by means of case studies. This phase of the study was completed by providing a model for the use of Biblical narratives in the pastoral care of primary school children between the ages of 6 and 13.
This study has achieved success by providing a model for the use of Biblical narratives in the pastoral care of primary school children between the ages of 6 and 13. The model was provided within the epistemological framework of a post-postmodern epistemology. This model shows that Biblical narratives can be successfully applied in the pastoral care of primary school children and it also provides practical guidelines in the practical application of it.Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.
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Isaac, Andrew James. "Pauline principles for pastoral practice a teaching manual on the pastoral epistles /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Antony, John Konuparampil. "Stability in the pastoral office as a prerequisite for effective pastoral ministry." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Tebbe, Thomas F. "Responsibility in pastoral counseling." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Sooter, Jan E. "Kinship: A Pastoral Approach." Digital Commons at Loyola Marymount University and Loyola Law School, 2013. https://digitalcommons.lmu.edu/etd/38.
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An exquisite example of kinship between women is in Luke 1:39-45 when Elizabeth, pregnant through miraculous means, greets Mary, also miraculously blest with child. This encounter is replayed today as homeless women and their caretakers are greeted and welcomed into a room where they listen to scripture of God’s love for them and a reflection of daily hope. We provide an environment of comfort and trust as a setting for these women to share their life’s stories. This is the foundation of a new ministry at the Church of the Blessed Sacrament. The theologies of Edward P. Hahnenberg, Maria Harris, Michael Horan and Rosemary Radford Ruether provide foundational evidence that support the development of this ministry and provision of ministerial leadership. Establishing a ministry for women can be challenging due to the male only construct of the Church hierarchy to include the pastor and parish priest. The theologies of Augustine, Aquinas and Balthasar are rooted in human dualism favoring men over women. This view does not favor equality for women within the confines of church structure but rather views them using classical Christian theology. Protestant theologian Paul Tillich envisioned a practical scrutiny that theology is most effective if viewed within a contemporary context. It is evident to me as a Pastoral Associate candidate for the Archdiocese of Los Angeles, that the theology of Paul Tillich would allow women to become Pastoral Associates and Parish Life Directors unlike classical Christian Theologians.
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Paul, John. "The diocesan pastoral council." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Dean, James Robert. "Biblically based pastoral leadership." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p056-0077.
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Frainer, Jean Davi. "Primavera ou inverno pastoral?" reponame:Repositório Institucional da UFSC, 2015. https://repositorio.ufsc.br/xmlui/handle/123456789/162779.
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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas, Programa de Pós-Graduação em Sociologia PolÃtica, Florianópolis, 2015.Made available in DSpace on 2016-05-24T17:48:52Z (GMT). No. of bitstreams: 1 338205.pdf: 1832022 bytes, checksum: 32f26d027c3c775f68cb1355b7f6fc09 (MD5) Previous issue date: 2015
O presente trabalho reflete sobre as transformações sofridas na Pastoral da Juventude (PJ) catarinense no perÃodo entre 2007 e 2013, diante de novas orientações evangelizadoras da Igreja Católica (IC) no Brasil. Nascida na década de 1970 e inspirada na Teologia da Libertação, a PJ foi o modelo hegemônico na evangelização dos jovens até 2007, quando a IC passou a sugerir uma nova forma de organização: o Setor Juventude, que se especializa, tornando-se Pastoral Juvenil, um projeto com caracterÃsticas globalizantes que abarca uma diversidade de grupos evangelizadores de jovens e tem como objetivo aperfeiçoar a atuação institucional no cenário religioso brasileiro, diante da diminuição de fiéis e sem ferir sua unidade. A problemática que se apresenta na pesquisa é o clássico debate sociológico sobre a relação entre estrutura e agência, procurando compreender como os participantes da PJ de SC reagem diante das novas diretrizes apresentadas pela IC e interpretar o sentido de suas ações racionalizadas em busca de legitimidade na instituição. A relevância está em perceber a religião como uma esfera da vida que oferece sentidos e atrai a juventude, bem como reconhecer os significados do jovem para a IC pela sua potencial função social de renovar ou conservar. Para oferecer respostas ao problema pesquisado, empreendeu-se um método qualitativo, com estudo de caso de duas dioceses catarinenses: Joinville e Chapecó. Também foi adotada uma ferramenta metodológico-analÃtica desenvolvida pela abordagem neoweberiana e debates teóricos acerca da sociologia da religião e da juventude foram mobilizados. A pesquisa indicou que diante das orientações da IC brasileira a PJ reage de modo distinto e que revê seus projetos considerando o contexto em que se encontra. Se em Joinville não há resistência em relação à s novidades, Chapecó cria estratégias para garantir sua hegemonia. Num plano geral, nota-se que não há investidas cismáticas e que a PJ reformula suas estratégias de ação de modo passivo, justamente para ser legitimada pela IC. Percebeu-se também que há preocupação em valorizar sua identidade e a novidade estratégica da PJ está na retomada à militância fora da IC sem descartar o cuidado com a dimensão da espiritualidade.
Abstract : This paper reflects on the transformations undergone in Pastoral da Juventude (PJ) Santa Catarina between 2007 and 2013, before new guidelines evangelizing the Catholic Church (IC) in Brazil. Born in the 1970s and inspired by Liberation?s Theology, PJ was the hegemonic model in the evangelization of young people by 2007, when the IC began to suggest a new form of organization: the Youth Sector, specializing, becoming Pastoral Juvenil, a project with globalizing features that embraces a diversity of evangelizing youth groups and aims to improve institutional performance in the Brazilian religious scenario, given the decrease of faithful and without hurting your unit. The problem that presents itself in the research is the classic sociological debate on the relationship between structure and agency, trying to understand how the SC PJ participants react to the new guidelines put forward by the IC and interpret the meaning of their rationalized actions seeking legitimacy in institution. The relevance is to perceive religion as a sphere of life that offers directions and attracts the youth, as well as recognizing the meanings of the young to the IC for its potential social function to renew or retain. To provide answers to the problem researched, was undertaken a qualitative method with case study of two dioceses Santa Catarina: Joinville and Chapecó. Also a methodological and analytical tool developed by neoweberiana approach and theoretical debates about the sociology of religion and youth were mobilized was adopted. Research has indicated that before the Brazilian IC guidelines PJ reacts differently and reviewing their projects considering the context in which it is. In Joinville there is resistance in relation to news, Chapecó creates strategies to ensure its hegemony. On a general level, it is noted that there is no schismatic invested and that the PJ reformulates their passive mode of action strategies, just to be legitimized by the IC. It is also realized that there is concern in valuing their identity and strategic novelty PJ is the resumption of militancy outside the IC without discarding the care of the dimension of spirituality.
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Silva, Paulo Bessa da. "ALTRUÍSMO NA AUTO-IMAGEM DE PASTORES E PASTORAS METODISTAS." Universidade Metodista de São Paulo, 2008. http://tede.metodista.br/jspui/handle/tede/456.
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Previous issue date: 2008-03-11The present research proposes to study possible relations between age, time of ministerial, or clerical, service in the Methodist Church, and self-image in terms of altruism. The theme of altruism is approached via philosophy, psychoanalysis, evolutionary studies, and the cognitive psychology of moral development. The research examines the criticisms and contributions offered by the psychoanalytical theories of Sigmund Freud and Jacques Lacan, with respect to the debate regarding altruism, and contributions offered by the investigations of Jean Piaget and Lawrence Kohlberg, with regard to the elaboration of ethical judgments made by persons. The text analyzes the image that Methodist pastors in Brazil have, or present, regarding themselves, in terms of actions toward the well-being of other human beings, taking into consideration responses and justifications to questions offered in the research questionnaire, in which hypothetical situations regarding altruism is required. The results show evidence that older pastors hold a more positive self-image than young pastors about altruism.(AU)
A presente pesquisa propõe-se a estudar possíveis relações entre idade, tempo de serviço como clérigo ou clériga na Igreja Metodista e auto-imagem destes últimos acerca de altruísmo. O tema do altruísmo é abordado a partir da filosofia, da psicanálise, dos estudos evolucionistas e da psicologia cognitiva do desenvolvimento moral. Examina as críticas e contribuições que a psicanálise de Sigmund Freud e Jacques Lacan deu aos debates sobre altruísmo, bem como as possíveis relações com o tema proporcionadas pelas investigações de Jean Piaget e Lawrence Kohlberg sobre a elaboração de juízos éticos pelas pessoas. Analisa a imagem que pastores(as) metodistas no Brasil têm ou apresentam acerca de si mesmos(as), no tocante a ações visando ao bem-estar de outros seres humanos, levando-se em conta suas respostas e justificativas ao questionário apresentado, no qual aparecem situações hipotéticas em que o altruísmo é requerido. Os resultados evidenciam que clérigos(as) mais idosos possuem uma auto-imagem mais positiva do que a apresentada pelos mais jovens, no tocante ao altruísmo.(AU)
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Palionis, Solveiga. "Formation of pastoral musicians in Lithuania pastoral project : intensive one week summer course /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.
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Chan, Man-wah, and 陳敏華. "Teacher as a pastoral tutor: the pastoral tutorial system in a secondary school." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31960674.
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Rosa, Alexandre. "Interface psicologia e aconselhamento pastoral: o cuidado nas crises atrávés da psicologia pastoral." Faculdades EST, 2012. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=381.
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Este trabalho indaga sobre a interface da ciência psicológica com o aconselhamento pastoral, culminando nas contribuições da psicologia pastoral. O primeiro capítulo contempla o desenvolvimento da psicologia e aborda algumas escolas tradicionais até a contemporaneidade. No segundo capítulo vislumbra-se a história do aconselhamento pastoral e sua evolução, transcorrendo por modelos proeminentes, como o fundamentalismo de Jay Adams, o modelo evangelical conforme Gary Collins e por fim o modelo holístico de libertação e crescimento de Howard Clinebell, além de seu destaque ao ministério de cura como amplo e inclusivo de toda a comunidade cristã. Aponta-se o ministério de aconselhamento pastoral como de grande evidência na atualidade. A psicologia pastoral é apresentada no terceiro capítulo como ponto de confluência da psicologia e do aconselhamento pastoral, pois ao mesmo tempo em que se vale da ciência é também um ministério eclesiástico. Como pano de fundo este estudo expõe a pós-modernidade e o momento de transição social, as possíveis crises contemporâneas e o papel do aconselhamento pastoral nas diferentes situações. O aconselhamento pastoral é um momento em que conselheiro e aconselhado caminham juntos, refletindo sobre as situações vivenciadas no sentido de empoderar a pessoa fragilizada a fazer escolhas autônomas e retomar o rumo da sua vida.This work inquires on the interface of the psychological science with pastoral advising culminating in the contributions of the psychology pastoral. The first chapter covers the development of psychology and addresses some contemporary to traditional schools. The second chapter glimpses the history of pastoral counseling and its evolution, elapsing by prominent models, such as Jay Adams fundamentalism, the model as evangelical Gary Collinsand finally the holistic model of liberation and growth of Howard Clinebell, beyond its highlight to the healing ministry as broad and inclusive of the entire Christian community. It points out the ministry of pastoral counseling as great evidence today. The pastoral psychology is presented in the third chapter as point of confluence of the psychology and of pastoral advising, so at the same time in what it uses the science it is also it is an ecclesiastical ministry. The backdrop to this study exposes the postmodern and the moment of social transition, the possible contemporary crises and the role of pastoral counseling in different situations. Pastoral counseling is a time and advised counsel that go together, reflecting the situations experienced in order to empower the individual to make autonomous choices weakened and resume the course of your life.
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Chan, Man-wah. "Teacher as a pastoral tutor : the pastoral tutorial system in a secondary school /." Hong Kong : University of Hong Kong, 1999. http://sunzi.lib.hku.hk/hkuto/record.jsp?B21190525.
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Walker, J. Ward. "The Relationship of Continuing Professional Education and Pastoral Tenure Among Southern Baptist Pastors." Thesis, North Texas State University, 1986. https://digital.library.unt.edu/ark:/67531/metadc330599/.
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This study examined the relationship between the continuing professional education practices of Southern Baptist pastors and their tenure in their pastoral positions. A survey questionnaire was designed to collect data about the pastors' continuing education and pastoral tenure. A stratified sample of 500 pastors was selected from the 36,235 Southern Baptist churches according to church membership. A total of 217 (43 percent) of the questionnaires was returned and used in the data analysis. Thirty percent of the pastors reported spending no days in continuing education during the past year. Sixty-two percent spent five days or more in continuing professional education. Tenure was not significantly linked to continuing education among the pastors. A personal perception of ministerial competency was positively related to continuing education. The majority of pastors felt accountable to God and themselves in terms of their competency. They strongly resisted any move toward certification or accreditation. The majority of the pastors did not view mobility as an alternative to becoming involved in continuing education. However, the reasons reported for mobility could be interpreted as needs assessment addressed by professional growth. A majority of the pastors strongly agreed that a basic seminary education did not alone prepare a minister for the pastorate. In addition, they were personally committed to being lifelong learners. However, only a small minority had developed a personal strategy for continuing education for the coming year. Neither part-time nor full-time work status nor past formal education influenced the amount of days spent in continuing education. The level of formal education did increase the pastors' commitment to being "lifelong learners." However, there seemed to be missing links between the following: 1) formal ministerial preparation and continuing professional development, 2) mobility and needs assessment, 3) competency and accountability, and 4) a commitment to lifelong learning and a practical strategy for continuing education.
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Becker, Maria Candida. "Aconselhamento pastoral na depressão : uma analise psico-teologica do aconselhamento pastoral diante da depressão." [s.n.], 2003. http://repositorio.unicamp.br/jspui/handle/REPOSIP/313249.
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Orientador: Joel Sales GiglioDissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Ciências Médicas
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Resumo: Observar a prática na intersecção da Religião com a Saúde Mental é a dimensão subjetiva desta pesquisa, considerando o interesse recente de estudo da associação de duas ciências, a Psicologia e a Teologia. O objetivo é investigar, por meio da Análise Qualitativa, como os clérigos das igrejas protestantes históricas (presbiteriana, Batista, Metodista e Luterana) e neopentecostais (Nazareno, Comunidade Sara Nossa Terra e Comunidade da Graça) agem diante de pessoas com depressão que os procuram para Aconselhamento ou que eles diagnosticam como depressão e quais os sinais que os alertam para o encaminhamento para profissionais da área da Saúde Mental. Nove entrevistas foram analisadas com uma abordagem teológica e um corte da Psicologia Analítica, que nos permitiu ver como os pastores vêm assimilando e utilizando aspectos terapêuticos no Aconselhamento Pastoral diante da depressão. Como as figuras arquetípicas articulam a atitude no desempenho do papel de conselheiro de cada pastor. Isto nos permitiu evidenciar que o protestantismo, através do Aconse1hamento Pastoral, representa uma grande possibilidade para o diagnóstico e o tratamento da depressão
Abstract: The subjective dimension of this research is to observe the practice the intercross of Religion with the Mental Health, to consider the new interesting fiom the association of two sciences, the Psychology and the Theology. The aim of this research is to investigate, through the Qualitative Research, with the clergyman of historical protestant churches (presbyterian, Baptist, Methodist and Lutheran) and new-pentecosts (Nazarene, Comunidade Sara Nossa Terra and Comunidade da Graça) act before the people that look for them with depression, for counseling, or what the priest do the diagnostic like depression and which the signal that alert them for sending for a skill professional ofMental Health. It were analyzed nine interviews with theological approaches and one cut-offthe Analytical Psychology. This allows us to understand as the priests are getting and utilizing therapeutics approaches ftom Pastoral Counseling before the depression. As the archetypical figures to link the action on the role of developing of counselor of itch priest. It allowed us to evidence that the Protestantism through the Pastoral Counseling to make know a big possibility to the diagnostic and the depression treatment
Mestrado
Ciencias Biomedicas
Mestre em Ciências Médicas
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Martin, Charles C. "Rethinking pastoral care with African Americans pastoral care with African Americans amid contextual change /." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.
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Hoepfner, Daniel Annuseck. "Cuidado pastoral num centro de tratamento intensivo adulto: referenciais bíblico-teológicos e competências pastorais." Faculdades EST, 2012. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=419.
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Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorEsta tese tem como objetivo definir referenciais bíblico-teológicos, visando ampliar as competências práticas do cuidado pastoral num Centro de Tratamento Intensivo adulto, mais precisamente, numa unidade de internação voltada a pacientes em estado grave de saúde. A fragilidade humana, neste contexto, representa um grande desafio para a teologia e, de forma especial, para a teologia pastoral. Dentre estes referenciais teológicos são enfatizadas tanto a dimensão da solidariedade divina em meio ao sofrimento humano quanto a da graça e da paixão reveladas na pessoa em Jesus Cristo, as quais alicerçam tanto a perspectiva da resistência quanto a da submissão humanas frente à realidade da morte. A partir dos conteúdos alcançados, a pesquisa se propõe a mapear as competências do agente pastoral junto ao paciente (e de sua família) que nortearão a prática da visitação numa perspectiva ecumênica, o estabelecimento de uma comunicação eficaz, o testemunho sensível e responsável da Palavra de Deus, o uso da oração e dos ritos religiosos e uma interação adequada com a equipe assistencial.
This thesis aims to define biblical and theological references in order to extend the pastoral care practical skills in an adult Intensive Care Unit, more precisely in an inpatient unit dedicated to patients in critical health conditions. In this context, human frailty represents a great challenge to theology and, in a particular way, to pastoral theology. Among these theological references, both the theological dimension of the divine solidarity in the midst of the human suffering and the theological dimension of the grace and of the passion revealed in the person of Jesus Christ are emphasized, which underpin both the perspective of the human resistance and of the human submission against the reality of death. Based on the contents achieved, the research aims to map the skills of the pastoral agent when with the patient (and with family members), which will guide the visiting practice in an ecumenical perspective, the establishment of an effective communication, the sensitive and responsible testimony of the Word of God, the use of prayer and religious rituals and of an appropriate interaction with the care team.
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