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1
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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2
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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3
Khoaseb, Martin. "The faith healing practice in pastorale care : a pastoral assessment". Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86229.
Testo completoAbstract (sommario):
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.
4
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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5
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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6
Yang, Yoo Sung. "Pastoral care for the dying". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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7
Mascia, Albert. "Pastoral care of the homeless". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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8
Rathgeb, William Richard. "Pastoral care of university students". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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9
Turton, Douglas W. "Pastoral care of the clergy". Thesis, Bangor University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.401896.
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10
Freville, C. Benjamin. "Pastoral care and cultural diversity". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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11
Schulenberg, Velma Ruth. "Pastoral care of bereaved children". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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12
Kiraly, Zoltan. "Pastoral care of older adults". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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13
au, kclark@bcgs wa edu, e 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.
Testo completoAbstract (sommario):
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.
14
Beukes, Barend Jacobus. "Pastoral coaching : life coaching as a tool for pastoral care". Thesis, Anglia Ruskin University, 2012. http://arro.anglia.ac.uk/702996/.
Testo completoAbstract (sommario):
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.
15
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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16
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/.
Testo completoAbstract (sommario):
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.
17
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/.
Testo completoAbstract (sommario):
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.
18
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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19
Sullivan, Jacqueline Patricia Clay Tubbs. "Pastoral care to younger adults in long-term care". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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20
Burfield, David R. "Identifying pastoral care in contemporary Methodism". Thesis, University of Nottingham, 1995. http://eprints.nottingham.ac.uk/11416/.
Testo completoAbstract (sommario):
This study is concerned with the nature of pastoral care and its practice in contemporary British Methodism. Both aspects are explored by means of postal surveys of Methodist ministers, local preachers and other lay members, as well as case study interviews with circuit ministers. These explorations take place in the context of a brief historical overview of the roots of Methodism and a characterisation of the theological viewpoints and spirituality of respondents, which are correlated with the findings of an earlier Anglican study. At the same time a detailed portrait is painted of the biography and ministry of both ministers and local preachers as an aid to understanding their contribution to pastoral care. The nature of pastoral care is discussed and a working definition proposed which emphasises the importance of nurture rather than crisis-oriented care. The perceptions of ministers and local preachers regarding their understanding of the nature of pastoral care are examined, and the influence of theological viewpoint, gender and age is explored. Pastoral practice within Methodism is evaluated and some difficulties and areas of weakness are pin-pointed. Comparison of the perceptions and practice of pastoral care reveals that whereas ministers have a balanced view of pastoral care, frequently such care tends to be crisis-oriented and ministers driven rather than in control of the task: essentially reactive rather than pro-active. A weakness of pastoral care is that it tends to be centred on the full-time professional rather than involving the whole community of faith. It is argued that the divisions between lay and ordained members of the church need to be removed in order to permit effective pastoral care. A working model of pastoral care is proposed, within a Methodist context, which emphasises the functional nature of full-time personnel and the importance of local leadership.
21
Bloomer, J. M. "Pastoral care in a comprehensive school". Thesis, University of Exeter, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.355924.
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22
Blewett, Patrick A. "An introduction to evangelical pastoral care". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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23
Becker, William F. "Pastoral care a shepherding skills workshop /". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Thesis (D. Min.)--Southern Christian University, Montgomery, Alabama, 1996.Abstract. Includes "Composite index of church growth books reviewed." Includes bibliographical references (leaves 262-268).
24
Alderman, Keith Christopher. "Pastoral self-care as ministerial imperative". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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25
Johnson, 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.
Testo completoAbstract (sommario):
The dissertation addresses, through a biblical narrative model, the disharmony at Freedman Chapel Cumberland Presbyterian Church in America. It exposes and addresses the relationship between themes, issues and problems of four lay persons and the themes, issues and problems of the congregation. The dissertation presupposes that the factions of the congregation are manifestations of factions in families that make up the membership. The problems that are unresolved in families show up in interpersonal relationships in the church family.
The biblical narrative model used the favorite stories of a test group of caregivers, such as favorite Bible stories, favorite fairy tales and stories heard from visitations to discover disruptive themes in their personal narratives.
The themes of the caregivers were themes, for the most part, that surfaced in the narrative of the congregation. From the favorite stories of the caregivers it was also possible to frame the 'world view' of the congregation. A common world view appears to be the bonding agent that keeps this congregation, with its frequent disruptions, together.
The results of this dissertation answer, in part, the search of a pastor for ways to address the pastoral needs of four lay persons as these persons are being trained to give care to other members of the congregation. The results show that by addressing the pastoral needs of members of the congregation through the group process, the narrative of the test group can be 'reauthored' and the story of the congregation can be 'restoried.'
Through the process of training the laity, an important aspect of self-sufficiency can be realized as the church community is drawn to be a healing community.
26
VanderEnde, 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.
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27
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.
Testo completoAbstract (sommario):
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.
28
Meade, Joan Anne Delsol. "Pastoral care in disaster : a theological reflection". Thesis, University of Edinburgh, 2007. http://hdl.handle.net/1842/2238.
Testo completoAbstract (sommario):
The research explores three interrelated theological problems – human suffering as encountered during the eruptions of the Soufrière Hills Volcano on Montserrat, the inadequacy of existing Protestant religious traditions on Montserrat to cope with the crisis situation, and the weaknesses of recommended models of pastoral care inherited from Western Christianity. The latter two concerns became obvious at a time of heightened demand for the churches to offer consolation in the face of natural disaster. At the intersection of the three stated concerns is the researcher who served as a pastor in the context of the disaster. Through critical utilisation of Thomas Groome’s practical theological method of Shared Christian Praxis, she acts as interlocutor between the theological reflections of focus groups and theological statements, including contributions from cultural art forms, originating in the wider community of people resident on Montserrat during the eruptions. Irreconcilable differences between the practice of pastoral care and the theological bases for the ministry of care are exposed. The exploration of the spaces between expounded theory and actual practice of pastoral care in this research yields resources to explain the discrepancies and to help move forward the process for a praxis oriented approach to pastoral care that is both theologically valid and contextually relevant. In identifying sources of traditional wisdom useful for providing care in disaster and for developing culturally appropriate models of care and counselling, the research also suggests Shared Christian Praxis as valuable to Caribbean pastoral theological method. It is also recommended as a way of caring and doing theology in disaster situations.
29
Tsang, 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.
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30
Cho, 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.
Testo completoAbstract (sommario):
The COVID-19 is still causing many deaths globally. Thus authorities have implemented strict public measures designed to reduce and limit the interactions between people. Such measures have impacted the pastoral ministry in many ways. There has never been such a great crisis for the pastoral ministry, especially the pastoral cares to the grievers. The grief in the bereaved has challenged the pastoral care in parish in numerous ways with regard to how to deal with them. In this circumstance, the pastoral care to the grievers comes to the surface with a totally different paradigm. Pastoral care to the grievers is best when rendered by and within a particular religious tradition such as religious rituals, faith ideology and cultural patterns. Therefore the local parish and staff have to try all means possible to connect with the grievers, while exercising discretion and creativity to minimize physical contact during the pandemic times. Now is the high time for the pastoral care service to the grievers to stand up for it. Now is the opportunity for the pastoral ministry to the grievers to provide a compassionate leadership.
31
Munala, Richard. "African pastoral care and HIV/AIDS disease". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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32
Segwape, Kgosi Solomon. "Pastoral care to people stricken by poverty". Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-07212005-114145/.
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33
Cok, 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.
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34
Palmer, George H. "Stoep funerals : a Challenge to Pastoral Care". Thesis, University of Pretoria, 2014. http://hdl.handle.net/2263/46080.
Testo completoAbstract (sommario):
This study is concerned with how the black township church leadership mismanage their defunct members especially at times of funerals. In the absence of a pragmatic pastoral method of how to deal with defunct members when they die, the church has devised a church policy which adds to the already experienced pain and grief of mourners. The criteria in the policy stipulates that, if at the time of death, the member has become defunct with regard to:
- Church attendance,
- Dedicated giving ( tithing ), the person should be given a stoep funeral. The problem with this policy, is the manner in which it is communicated to mourners - cold and insensitive, loaded with arrogance and rigidity. Cases are not viewed on merit but mourners are being emotionally and spiritually destroyed by this practice. Stoep funerals have developed a negative stigma in the townships since everyone is aware of the punishment being meted out to the deceased. Because of their alleged dysfunctionality , defunct members gets treated like spiritual criminals by the leadership through the refusal of church funerals. Church funerals are reserved for those who are in good standing and who enjoy implacable status in the church in relation to the mentioned criteria. The priest is expected to conduct church funerals while the lay ministers are assigned to do stoep funerals. A stoep funeral is an embarrassment and it leaves mourners with feelings of rejection and shame, if not truamatization. The aim of this research is to assist the township church to journey with her defunct members in creating a model directed by scriptural truth from a perspective of African pastoral care.Thesis (PhD)--University of Pretoria, 2014.
tm2015
Practical Theology
PhD
Unrestricted
35
Stutzner, Shawn. ""Philosophical counselling in a pastoral hermeneutics of care"". Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/97139.
Testo completoAbstract (sommario):
Thesis (MTh)--Stellenbosch University, 2015.ENGLISH 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).
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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.
Testo completoAbstract (sommario):
Thesis (MDiv (Practical Theology and Missiology. Divinity))--University of Stellenbosch, 2007.In 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.
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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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Dobbin, 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.
Testo completoAbstract (sommario):
Thesis (D.Min. in Pastoral Counselling)-Waterloo Lutheran Seminary, 2004.Includes bibliographic references (l. 287-314). Issued also online via the World Wide Web; full text files in PDF format available to WLU users.
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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.
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Shim, Young Hee Kim. "Pastoral care and counselling to and with children". Thesis, Stellenbosch : Stellenbosch University, 1995. http://hdl.handle.net/10019.1/58701.
Testo completoAbstract (sommario):
Thesis (MTh) -- Stellenbosch University, 1995.ENGLISH 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.
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Pembroke, Neil. "Presence and shame in pastoral care and counselling". Thesis, University of Edinburgh, 1999. http://hdl.handle.net/1842/30639.
Testo completoAbstract (sommario):
There are two key terms in this thesis, namely presence and shame. "Presence" is used broadly to refer to all forms of authentic "being-with". That is, it describes genuine relationality, real meeting. Shame indicates that the self is evaluating itself as defective, flawed, inferior in some way (e.g. morally, intellectually, or physically). The aims are threefold. There is an intention, first, to develop an understanding of how genuine presence functions within pastoral care and counselling. The second aim is to develop an understanding of how distorted forms of presence operate in pastoral care and counselling, with a specific reference to their shame-inducing potential. In this way, attitudes and behaviours (often subtle) which mitigate against effective care (especially through lowering self-esteem in the recipient of care) are identified in order that they may be guarded against. The third aim is to show that shame has an important role to play in the process through which a pastor or counsellor moves from distorted to genuine presence. In order to interpret presence, use is made of two notions developed by the so-called "dialogical philosophers", Gabriel Marcel and Martin Buber: availability and confirmation, respectively. Availability is essentially the giving of self for the sake of the other. One disposes of oneself in the service of another. Confirmation is a process in which one challenges the other to reach for his God-endowed potential. While pastoral presence is often construed in terms of empathy and acceptance (Carl Rogers), it is contended that Marcel and Buber offer us rich conceptualisations which, while being closely related to Rogers' relational keys, also take us beyond them. The primary thesis that will be argued is that in pastoral relationships availability is before skills and techniques and confirmation is beyond acceptance and empathy. That is, it is contended, first, that availability is fundamental in pastoral care and counselling. Without it, the use of counselling techniques will be only minimally effective. It is also argued that while one must ground care in acceptance of the other, it is necessary to go beyond this to sensitively challenge her to grow into her God-given spiritual, moral and psychological potentialities.
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McAuley, 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.
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Miller, William Eric. "Establishing a pastoral care ministry for Haymarket Center". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Eichhorn, 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.
Testo completoAbstract (sommario):
Thesis (M. Th.)--University of Stellenbosch, 2007.ENGLISH 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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Tulloss, Alicia Cleopatra. "The pastoral care professional as pastoraldramist and holistic caregiver: addressing the churchgoing experiences of Black youth through pastoral care and psychodrama". DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2013. http://digitalcommons.auctr.edu/dissertations/2783.
Testo completoAbstract (sommario):
When looking at the churchgoing experience of African American youth and ways of ministering to them in a holistic way, it is important to realize that the youth are truly the future of our congregations. In order to address the issues and the needs that have been presented by the teens of Zion Hill Baptist Church in Atlanta, GA and Friendship Missionary Baptist Church in Nashville, Tennessee, the researcher of this dissertation developed a project (and consequently) a therapeutic tool that would serve to provide a safe (confidential, non-judgmental, therapeutic) space of free self-expression, to foster healthy mental and social development, as well as, a healthy and effective way for youth to express their feelings, thoughts, desires, and aspirations. This project was meant to set a precedence of palatable therapy in church settings, and had a two-fold purpose of not only providing a safe space for free-expression, but also, it served to close the cross-generational chasm of misunderstanding and miscommunication, and opening up opportunities for an intergenerational connection between the teens and the middle-aged adults of the churches.
To carry out her project, the researcher used as her foundation the principles of in-depth pastoral care and psychodrama. She then combined them into a palatable therapeutic tool coined as pastoraldrama. The premise of both the researchers project and of this dissertation is the understanding that in-depth pastoral care and psychodrama (and consequently pastoraldrama) can be used effectively to foster better intergenerational relationships, attend to the holistic needs of today’s Black youth, enhance the churchgoing experience of today’s Black youth, and to help today’s Black youth feel they have a place, a purpose, and a voice in their families, their community, their churches, and ultimately in the future of society as a whole.
In developing her model the researcher used various authors, theories, and sciences to argue for the importance and usefulness of this project. She used various resources and defended her point theologically, theoretically, biblically, historically, and empirically. The researcher discovered the presented ministry needs through observation, communication with members of each church, research panels, and intergenerational workshops conducted while working as a youth worker in the congregations. Her target age groups for this project were the teens of the congregations in conjunction with the middle-aged adults of the congregations. At Zion Hill, the teen participants were of the ages 16-18, and at Friendship Missionary Baptist Church her teen participants were of the ages 13-15.
In the following dissertation, the researcher will describe in detail the general makeup of both of her research congregations and their history in order to give her readers a clear and accurate description of the ministry settings in which she worked. She will also present empirical, theoretical, biblical, theological, psychological, cultural, and historical evidence supporting the use of pastoraldrama with Black youth in order to enhance their churchgoing experiences, minister to them holistically, and to serve as a tool to bridge generational gaps within the Black Church. She has set up a clear model for her new therapeutic approach and provided a clear outline of her project and a guide for leading pastoraldrama sessions. She will further present an example of a skit that was used in a session to address familial stress and discuss the outcomes of this skit, and she will end with a hopeful note describing her desires for the future of pastoraldrama and her continued work in this area.
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Lane, 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.
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Hale, 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.
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au, blennard@westnet com, e 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.
Testo completoAbstract (sommario):
The increased longevity in contemporary western society is impacting on many service and caring organisations in that they are needing to find ways of responding to the increasing number of older persons who need support. The Church is not immune from this as statistics demonstrate that the age demographic within the Church is rapidly changing to include many more older persons. However, evidence is strong that the Church to date has not been as alert as it could have been to the implications of the ageing population, nor has it been awake to the potential available within adult ministry. Therefore scholars and gerontologists are strident in their attempts to wake the Church from its slumber with respect to responding to the ageing population.
The impetus of this research was to determine how alert the Anglican Diocese of Perth is to this rapidly increasing age demographic, and how well equipped its clergy and lay pastoral workers are to respond to the increasing number of older persons both within the Church and within society. To achieve this, a survey was conducted amongst a selection of clergy and lay pastoral workers in the Diocese of Perth. As part of the survey, comments were sought from participants on how important they believed training in ministry to older persons was for them, and what factors would enable and encourage them to attend training in this area.
The literature reviewed for this research, the survey results, and the ensuing discussion combine to underline the need for ministry to older persons to be taken seriously by the Church. As a way of stimulating interest, and equipping clergy and lay pastoral workers, in the area of pastoral care of older persons, this thesis provides the structure of a training programme that it is envisaged will be offered to the Anglican Diocese of Perth.
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Kraus, 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.
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Voytenko, 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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