Thèses sur le sujet « Pastoral care »
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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.
Texte intégralStein, Donald M. « Pastoral care groups ». Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
Texte intégralKhoaseb, Martin. « The faith healing practice in pastorale care : a pastoral assessment ». Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86229.
Texte intégralENGLISH 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.
Hartman, Wilmer J. « A covenant model for pastoral care of pastoral couples ». Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
Texte intégralMartin, 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.
Texte intégralYang, Yoo Sung. « Pastoral care for the dying ». Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
Texte intégralMascia, Albert. « Pastoral care of the homeless ». Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Texte intégralRathgeb, William Richard. « Pastoral care of university students ». Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
Texte intégralTurton, Douglas W. « Pastoral care of the clergy ». Thesis, Bangor University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.401896.
Texte intégralFreville, C. Benjamin. « Pastoral care and cultural diversity ». Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
Texte intégralSchulenberg, Velma Ruth. « Pastoral care of bereaved children ». Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Texte intégralKiraly, Zoltan. « Pastoral care of older adults ». Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
Texte intégralau, kclark@bcgs wa edu, et 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.
Texte intégralBeukes, Barend Jacobus. « Pastoral coaching : life coaching as a tool for pastoral care ». Thesis, Anglia Ruskin University, 2012. http://arro.anglia.ac.uk/702996/.
Texte intégralClark, 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.
Texte intégralClark, 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/.
Texte intégralClark, 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/.
Texte intégralWillett, 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.
Texte intégralSullivan, Jacqueline Patricia Clay Tubbs. « Pastoral care to younger adults in long-term care ». Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
Texte intégralBurfield, David R. « Identifying pastoral care in contemporary Methodism ». Thesis, University of Nottingham, 1995. http://eprints.nottingham.ac.uk/11416/.
Texte intégralBloomer, J. M. « Pastoral care in a comprehensive school ». Thesis, University of Exeter, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.355924.
Texte intégralBlewett, Patrick A. « An introduction to evangelical pastoral care ». Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
Texte intégralBecker, William F. « Pastoral care a shepherding skills workshop / ». Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
Texte intégralAbstract. Includes "Composite index of church growth books reviewed." Includes bibliographical references (leaves 262-268).
Alderman, Keith Christopher. « Pastoral self-care as ministerial imperative ». Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Texte intégralJohnson, Harry Monroe Sr. « Pastoral care through a lay care ministry : a narrative model ». DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1995. http://digitalcommons.auctr.edu/dissertations/AAIDP14647.
Texte intégralVanderEnde, Ted. « Developing a course in pastoral care and counseling at Winebrenner Theological Seminary pastoral care from a wisdom perspective / ». Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
Texte intégralBarbu, 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.
Texte intégralMeade, Joan Anne Delsol. « Pastoral care in disaster : a theological reflection ». Thesis, University of Edinburgh, 2007. http://hdl.handle.net/1842/2238.
Texte intégralTsang, A. S. Y. « Schooling and pastoral care in Hong Kong ». Thesis, Keele University, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.374689.
Texte intégralCho, Andrew. « Pastoral Care to the Grievers in Crisis ». Digital Commons at Loyola Marymount University and Loyola Law School, 2021. https://digitalcommons.lmu.edu/etd/991.
Texte intégralMunala, Richard. « African pastoral care and HIV/AIDS disease ». Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Texte intégralSegwape, Kgosi Solomon. « Pastoral care to people stricken by poverty ». Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-07212005-114145/.
Texte intégralCok, Vicki Verhulst. « Friendship as a variable in pastoral care ». Grand Rapids, MI : Calvin Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.007-0221.
Texte intégralPalmer, George H. « Stoep funerals : a Challenge to Pastoral Care ». Thesis, University of Pretoria, 2014. http://hdl.handle.net/2263/46080.
Texte intégralThesis (PhD)--University of Pretoria, 2014.
tm2015
Practical Theology
PhD
Unrestricted
Stutzner, Shawn. « "Philosophical counselling in a pastoral hermeneutics of care" ». Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/97139.
Texte intégralENGLISH ABSTRACT: Existential crises are now intertwined with the paradigmatic framework and noetic system of people’s lives in their search for meaning, significance and value. In this respect, a close connection exists between thought processes and values. The core issue in the research is to unlock the hermeneutical connection between thinking patterns, philosophical systems, and meaning structures at the level of noetic understanding. The basic hypothesis is that spiritual healing is realized within the qualitative interaction between systemic-hermeneutic networks and the attempt to determine how certain thinking patterns within frameworks, especially schemas of interpretation, the behaviour and attitudes of people regarding the meaning of life is determined. In this regard philosophical counselling in pastoral care can play a crucial therapeutic role. Philosophical counselling differs from Rational Emotive Therapy in the sense that meaning perception comprises more than rational thought categories (cognition) with the possible pathology of irrational thoughts. Sense meaning refers to attitudes as determined by idea-moderate wisdom systems such as embedded in cultural convention, attitudes and value systems that motivate behaviour, and a form of calling and commitment determined by existential pathos. The connection between religious thought and the dimension of God-images must be investigated. In this regard the research works with the basic presupposition that philosophical counselling can play a supportive role in a pastoral diagnosis that focuses on distinguishing between appropriate and inappropriate God-images. It is to examine how ideas about God’s involvement in human suffering (theodicy question) processes suffering within existential realities. Particular attention is given to how P. Raabe’s four-stage model of philosophical counselling can play a role in pastoral care and the making of pastoral diagnosis. Therefore, to look at the connection between faith, hope and meaning. We also look at the dynamics between noetic philosophy, life convictions, life perspectives and processes of conceptualization in a pastoral epistemology. In this respect the research joins the classical connection between wisdom and insight with the tradition of cura animarum (soul care) and the current approach in pastoral theology to enlarge cura animarum with cura vitae (the healing of life).
AFRIKAANSE OPSOMMING: Eksistensiële krisisse is nou verweef met die paradigmatiese raamwerk en noetiese verwysingsisteem van mense se lewensoortuigings in hul soeke na na sin, betekenis en waarde. In hierdie opsig bestaan daar ‘n noue verband tussen denkprosesse en waardes. Die kernvraagstuk in die navorsing is om die hermeneutiese verband tussen denkpatrone, filosofiese stelsels en betekenisontsluiting op die vlak van noetiese verstaan te ontsluit. Die basiese hipotese is dat spirituele heling gerealiseer word binne die kwalitatiese interaksie tussen sistemies-hermeneutiee netwerke en die poging om vas te stel hoe dat bepaalde patrone van denkraamwerke, en veral skemas van interpretasie, menselike gedrag en houdings ten opsigte van lewensin bepaal. In hier die verband kan filosofiese berading in pastorale sorg ‘n beslissende terapeutiese rol speel. Filosofiese berading verskil van Rasioneel Emotiewe Terapie in die sin dat dat betekenis/sin meer omvattend is as rasionele denkkategorieë (kognisises) met die moontlike patologie van irrasionele gedagtes. Sin verwys na houdings soos bepaal word deur idee-matige wysheidsisteme soos ingebed in kulturle konvensies, gesindhede en waardestelsels wat gedrag motiveer en ‘n vorm van roeping en toewyding (eksistensiële patos) profileer. Die konneksie tussen religieuse denke en die dimensie van Godsvoorstellinge word ondersoek. In dié verband werk die navorsing met die basiese voorveronderstelling dat filosofiese berading ‘n ondersteunende rol kan speel in ‘n pastorale diagnose wat daarop fokus om tussen toepaslike en ontoepaslike Godsvoorstellinge te onderskei. Dit wil veral kyk na hoe idees oor God se betrokkenheid by menslike lyding (teodiseevraagstuk) die verwerking van lyding binne eksistensiële realiteite bepaal. Daar word veral andag gegee aan hoe P. Raabe se vier fasemodel van filososfiese berading ‘n rol kan speel in pastorale versorging en die maak van pastorale diagnoses. Daarom dat gekyk word na die verband: geloof, hoop en singewing. Daar word ook gekyk na die dinamika tussen noeties-filosofiese lewensoortuigings/lewensperspektiewe en prosesse van konseptualisering in ‘n pastorale epistemologie. In dié opsig sluit die navorsing aan by die klassieke verband tussen wysheid en insig binne die tradisie van cura animarum en die hedendaagse poging in pastorale teologie om cura animarum te verruim met cura vitae (die heling van lewe).
Oosthuizen, Johannes Jacobus. « Trans-generational mentorship : a challenge to pastoral care as life care ». Thesis, Stellenbosch : University of Stellenbosch, 2007. http://hdl.handle.net/10019.1/3299.
Texte intégralIn Ecclesiastes 4 the author writes that two people are better than one and that a cord of three strands is not quickly broken (NIV). The Bible is full of examples how godly men and women such as Moses, David, Ruth, Paul, Mark and many others understood this concept and surrounded them with people that could mentor them through life. It important to notice that they were not only mentored in “spiritual matters,” but in life matters. In Jesus’ ministry on earth he often taught about finances (e.g. Matt 25:14-30), marriage (e.g. Matt 5:31), relationships (e.g. Matt 5:44), anxiety (e.g. Matt 6:27) etc. These ‘everyday life issues’ were never separated from spiritual issues such as the Kingdom, forgiveness, holiness etc in Jesus’ teaching. And it would not have been, for in the Jewish culture, as well as the Hellenistic culture of the time, one’s faith was interwoven with all dynamics of life (food, clothing, trade etc). To teach someone about taxes or food, was just as ‘spiritual’ as teaching someone about the attributes of God. Unfortunately the Enlightment era brought a ‘split’ between ‘spiritual’ and ‘life’ matters, which left us with a legacy of Christians who knew their religion, yet were unequipped to live life. In this research paper I believe that it is shown that the local congregation has all the gifts, expertise, wisdom and people from different walks of life that are needed to return to a ‘system’ of life mentoring. It is one of the calls and purposes of the church and is the definition of pastoral care. With the correct informal, yet managed approach, the local congregation can serve as an incubator and network of trans-generational mentoring relationships which will mentor its members as well as non-members to live life in full.
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.
Texte intégralDobbin, Timothy William. « Community pastoral care in Faith and Light : a qualitative study of perpetual parenthood from a pastoral care and counselling perspective / ». Waterloo, Ontario : Waterloo Lutheran Seminary, 2004. http://wwwlib.umi.com/cr/wlu/fullcit?pNR04883.
Texte intégralIncludes bibliographic references (l. 287-314). Issued also online via the World Wide Web; full text files in PDF format available to WLU users.
Quinlan, John. « The essence of pastoral care an investigation of patient satisfaction with pastoral care in an acute general and psychiatric hospital / ». Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
Texte intégralShim, Young Hee Kim. « Pastoral care and counselling to and with children ». Thesis, Stellenbosch : Stellenbosch University, 1995. http://hdl.handle.net/10019.1/58701.
Texte intégralENGLISH ABSTRACT: This thesis is an attempt to present a prop~r modd and methodology of pastoral care &mu counselling of children. Chapter I starts with the concept of childhood and traces the history of child care and examines the present situation of pastoral care and counselling. The importance and necessity of pastoral care and counselling of children is emphasized. Chapter 2 locates pastoral care and counselling of children under the umbrella of Practical Theolob'Y· It proposes an interdisciplinary model and argues th<:t pastoral care is a theological issue. In chapter 3 the ancient Israelite society is examined 11s an example of a therapeutic environment for growing children. Her.~ the family provided a social structure through which children experienced a strong sense of belonging, security, love and self-identity. In the family circle God's covenantal love was conveyed by means of storyte.lling. Children have their own world and language which differ in many ways from the adult world. Chapter 4 explores the personal world and language of children and gives an exposition of the different developmental stages between the ages of six and twelve. Chapter 5 deals with the world of children, the family and the immediate environment of growing children. Healing in pastoral care is exercised through faith care. The research proposes the storytelling method as a most effective vehicle to convey God's love to the child. Chapier six explains the necessity for a storytelling technique through which the horizon of the child's environment merges with the horizon of God's unfailing love and grace.
AFRIKAANSE OPSOMMING: Die navorsing is daarop gerig om die pastoraat llewus te maak van die eiesoortige behoeftes van die kind onder twaalf jaar binne die beraadproses. Die voorveronderstelling waarmee gewerk word, is dat die kind deur die kerk wel via die kategese bereik word, maar dan op 'n meer kognitiewe leervlak. Gevolglik word daar nie erns gemaak met die meer indjviduele en emosionele behoeftes van kinders in 'n krisis binne hut gesinsverband nie. Die eerste hoofstuk is 'n bespreking van die geskiedenis van sorg aan die kleiner kind en ·n ontleding van die huidige benwdsituasie in pastorale sorg. Die tweede hoofstuk bied 'n metodologiese raamwerk teen die agtergroml van die karakter van praktiese teologie en 'n interdissiplinere benadering. Die derde hoofstuk is 'n poging om vas te stel wat die posisie van die kind in die vroee lsraelitiese gemeenskap was. Die navorsing stel vas dat die sorg van God gerealiseer was via die verbondsliefde sons wat dit in die familie tot uitdrukking gekom het. Dit is hier waar die verhaal of storie van God se bemoeienis met sy volk oorvertel is. Die vierde hoofstuk konsentreer op die eiesoortige wereld van taal, simbole en kommunikasie gedurende die verskillende ontwikkelingsfases van die kind. Hoofstuk vyf bied 'n bespreking van die sosiale omgewing en gesinsverband van die kind. Die laaste hoofstuk is 'n toespitsing van pastoraat a an die kleiner kind rnet behulp van die metode van storievertelling. Dit is die taak van die pastoraat om 'n horisonversmelting tussen die storie van die kind en die storie van God se verbondsliefde te laat plaasvind. Op hierdie wyse word die geloof van die kind ontwikkel en verkry die metode van storievertelling 'n pastorale dimensie.
Pembroke, Neil. « Presence and shame in pastoral care and counselling ». Thesis, University of Edinburgh, 1999. http://hdl.handle.net/1842/30639.
Texte intégralMcAuley, Robert E. « A pulpit ministry in pastoral care and counseling ». Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
Texte intégralMiller, William Eric. « Establishing a pastoral care ministry for Haymarket Center ». Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
Texte intégralEichhorn, Eva Christina. « Terminal care as life care : a pastoral approach to death and dying ». Thesis, Stellenbosch : Stellenbosch University, 2007. http://hdl.handle.net/10019.1/17748.
Texte intégralENGLISH ABSTRACT: The thesis introduces a spiritual understanding of terminal care as life care within a pastoral approach to death and dying. The presupposition is that life and death are unavoidably connected, and that a meaningful approach to death and dying in terms of a Christian theological hermeneutics needs to start with the question “What is life?” The concept of a theological hermeneutics serves as an overall paradigm, which is implied within the interplay of life and death. The aim of a hermeneutical approach is to find meaning in living and dying in the fundamental God-human relationship. The eschatological perspective plays a significant role, as it emphasises the already and not yet of eschatology that become evident in every life event. An analysis of the theoretical paradigms and philosophical presuppositions behind a widespread “psychology of death and dying” shows that the phenomenological, client-centred models suffer from an overreliance on inner human potentials in coping with dying. Although these models provide valuable insights into the needs of the dying, they fail to equip individuals with a meaningful paradigm that lasts despite the reality of death. As a result, I propose a “theology of death and dying” that opts for a much more holistic approach to terminal care. Based on the impact of a Christian spiritual concept of life and a pastoral anthropology on a pastoral approach to terminal care, I argue that we do not have to cope with dying by ourselves but can trust in the faithfulness of God who will keep us strong to the end (1 Cor 1:8). As fear of death can effectively only be coped with by caring for life, pastoral care to the dying needs to emphasise the fundamental God-human relationship that guarantees life in spite of death. A unique stance of hope follows from a Christian spiritual understanding of life that overcomes the paradigmatic gap left by psychological approaches to death and dying, and makes us aware that the new life in the Spirit is a quality that we already possess. Eventually, the life care approach is applied to a pastoral prevention strategy in the context of the HIV pandemic. I argue the thesis that prevailing HIV prevention programmes suffer from a lack of an overall frame of reference from which to reflect on the necessity for behavioural change. To fill this gap, a spiritual life care approach to the HIV pandemic emphasises the development of a Christian ethos based on an internalised assurance of the purpose and destiny of human life, which can function as an overall paradigm behind a prevention strategy. This pastoral prevention strategy is based on the assumption that positive change, the anticipation of a better future and true hope derive from an understanding of who we are as human beings before and in relationship with God.
AFRIKAANSE OPSOMMING: Hierdie tesis stel ʼn spirituele begrip van terminale sorg as lewensorg binne ʼn pastorale benadering tot dood en sterfte bekend. Die voorveronderstelling is dat lewe en dood onlosmaakbaar verbind is, en dat ʼn betekenisvolle benadering tot dood en sterfte in terme van ʼn Christelike teologiese hermeneutiek met die vraag “Wat is lewe?” ’n aanvang moet neem. Die konsep van teologiese hermeneutiek dien as 'n oorkoepelende paradigma, wat geïmpliseer word binne die wisselwerking van lewe en dood met die doelwit om betekenis te vind in lewe en dood in die fundamentele Godmens- verhouding. ’n Eskatologiese perspektief speel ’n beduidende rol, aangesien dit die alreeds en die nog nie van eskatologie beklemtoon, wat in elke lewensgebeurtenis duidelik word. ’n Ontleding van die teoretiese paradigmas en filosofiese voorveronderstellings rakende die wydverspreide “sielkunde van dood en sterfte” toon aan dat die fenomenologiese, kliëntgesentreerde modelle gebrek lei as gevolg van hul heftige aanspraak op die innerlike menslike potensiaal om sterfte te hanteer. Alhoewel hierdie modelle kosbare insigte ten opsigte van die behoeftes van die sterwendes bied, faal hulle daarin om individue toe te rus met ’n betekenisvolle paradigma wat volhoubaar is, afgesien van die werklikheid van die dood. Ek staan dus ’n “teologie van dood en sterfte” voor wat ’n veel meer holistiese benadering tot terminale sorg meebring. Gegrond op die impak van ’n Christelike, spirituele konsep van lewe en ’n pastorale antropologie op ’n pastorale benadering tot terminale sorg, argumenteer ek dat ons nie nodig het om die dood op ons eie te hanteer nie omdat ons op die getrouheid van God, wat ons sterk sal hou tot die einde (1 Kor 1:8), kan vertrou. Aangesien die vrees vir die dood slegs deur die omgee vir lewe hanteer kan word, is dit noodsaaklik dat pastorale sorg aan die sterwende die God-mens-verhouding, wat lewe te midde van dood waarborg, beklemtoon. ’n Unieke gesigspunt van hoop volg vanuit ’n Christelike, spirituele begrip van lewe, wat die paradigmatiese gaping wat gelaat word deur psigologiese benaderings tot dood en sterfte vul. Dit maak ons bewus dat die nuwe lewe in die Gees ’n kwaliteit is wat ons alreeds besit. Die lewensorg-benadering word uiteindelik in ’n pastorale voorkomingstrategie in die konteks van die MIV-pandemie toegepas. Ek argumenteer in die tesis dat heersende MIV-voorkomingsprogramme gestrem word deur ’n tekort aan ’n algehele verwysingsraamwerk, vanwaar oor die noodsaaklikheid van gedragsverandering nagedink kan word. Om hierdie gaping te vul, stel ek ’n spirituele lewensorg-benadering voor, wat die ontwikkeling van ’n Christelike etos beklemtoon, gegrond op ’n inwendige sekerheid van die doel en bestemming van menslike lewe, wat as ’n algehele paradigma vir ’n pastorale voorkomingstrategie kan funksioneer. Hierdie voorkomingstrategie is gegrond op die veronderstelling dat positiewe verandering, die verwagting van ’n beter toekoms, en ware hoop voortspruit uit ’n begrip van wie ons as mense voor en in verhouding met God is.
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Texte intégralLane, Timothy S. « Counseling in the local church the pastor as shepherd and equipper / ». Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p036-0370.
Texte intégralHale, Edwin J. « Pastoral implications of a postmodern theological perspective for Christian funeral services and associated pastoral care ». Thesis, University of Nottingham, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282478.
Texte intégralau, blennard@westnet com, et Julie Barrett-Lennard. « Responding Pastorally to the Ageing Population : With a Proposed Training Programme for Clergy and Lay Pastoral Workers ». Murdoch University, 2006. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20060920.200853.
Texte intégralKraus, Paul D. « Increasing critical self-awareness a revised model for pastoral care ». Theological Research Exchange Network (TREN), 2009. http://www.tren.com/search.cfm?p075-0078.
Texte intégralVoytenko, Vitaliy L. « Community-based care in Ukraine a pastoral training program / ». Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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