Pastoral counseling

Pastoral presence as disruption of shame : the experience of engaging and equipping communities of faith in Bangkok with practices of transformative discipleship

Rawee Bunupuradah
The dissertation explores dynamics of spiritual transformation through the practice of discipleship and pastoral care. Intersecting multi-disciplinary sources of theology, psychology, and neuroscience. The work proposes, tests, and records observations in developing a practice to lead people into transformation through relationship with God and within their faith community.

I find that the process of transformation is a holistic process of cultivating mind, heart, and body, which form a holistic faith. The Trinitarian doctrine of perichoresis helps us see the potential of transformation with loving community. I also discover the enemy of such transformation is shame. I define shame and its effects of disconnection with God and community. A workshop was developed to engage leaders within a context of community with these findings. The results in the form of pastoral encounters are recorded.

The work provides leaders with theology, practices, and case studies to facilitate spiritual transformation with a focus on engaging individual’s heart and story. Working with a diaspora urban faith community, I wonder if its application would benefit other contexts of culture, church, or ministry.

Overall, the work has helped me discover how to disrupt the effects of shame and lead others into healthier relationship with God and with their community of faith. My hope is that this work would equip leaders to make disciples and build community that reflects the love of God for the world.

Salud mental y cuidado pastoral

Rupert Neblett
The present research project of bibliographic modality and field research has its fundamental purpose to evaluate the importance of mental health care in pastors, ministers, leaders, and laity who have levels of responsibilities in human resources administration in the different denominations of Christian families.

With the understanding that "without mental health, it is not possible to have good spiritual health". This research has been motivated by the level of stress and its consequences of emotional situations that the COVID-19 pandemic has promoted.

As a result, an educational conference was held on Saturday, March 20, 2021, under the theme: "Leaders in Christ, Anxiety, Post-traumatic Stress, and Depression". This Conference was held in one of the church facilities where 38 pastors participated. It was found in the post-conference evaluations that 50% of the participating pastors and ministers presented a high level of stress.

An action plan is proposed that entails improving mental health of the Pastors, to immediately address the inadequate conditions that harm all those ministers and leaders who are in charge of human resources authority responsibilities in the churches by carrying out workshops that lead to developing the guidelines to put into practice strategies that lead to mental health.

Orientación del cuidado pastoral ante el uso y abuso de las tecnologías de información y comunicación en Guatemala

Oscar Joel Contreras Rojas
The indiscriminate use that adolescents give to information and communication technologies has generated a social problem in Guatemala. Some pastors, leaders, and parents are struggling or failing to provide desperately needed pastoral care to teens due to the abuse of technology. This dissertation seeks to answer the question: “What kind of pastoral care is faithful and effective in ministry with victims of information and communication technology use in Guatemala?” using Richard Osmer's four tasks of practical theology. Based on the knowledge of psychology, sociology and theology, the current pastoral care of adolescent victims of the abuse of information technologies in Guatemala could be guided towards a more faithful and effective praxis. An effective praxis is defined through the proposal of a model of pastoral care by implementing the detection of needs, observation and spiritual accompaniment, transmitting a sensitive, courageous vision, empowering and strengthening the ministry of pastoral care with adolescents and young people.

People with aids : a hospice chaplain uses story as a means of education for spiritual care

Linda J Bos
This project is designed for use by clergy, pastoral care teams, hospice workers, or clinical pastoral education groups, who provide spiritual care for people with AIDS. Stories of real people with AIDS, who utilized hospice care at the end of life, were gathered by a hospice chaplain, and can be used for individual growth or in a group setting.

Ten stories are given in chapter format. The stories reflect the diversity within the AIDS population: injection drug users, gay men, heterosexual individuals, transsexuals, and those who care for people with AIDS.

Each chapter consists of the primary story of the person with AIDS, followed by theological reflections, concluding with a page of reflection questions.

Theological themes include, but are not limited to: the role and scope of the church; creation; death and its impact on family, children, caregivers; healing; sin; inherited brokenness; angels unaware; forgiveness; heaven; presence of God; community; rejection/acceptance; disease; eternal life; grief and loss; evangelism; rituals of inclusion; and, resurrection.

Reflection questions are based upon the author's long experience with small groups. The questions build from chapter one to ten as the group is first introduced to the subject matter of AIDS and to each other, closing with termination of the group at the conclusion of the ten sessions.

An annotated bibliography on AIDS literature is included as a resource, as are appendices on an overview of spiritual care to the person with AIDS, and small group guidelines.

The project shows that by using story, a person or a small group can learn about providing spiritual care to the person with AIDS.

Metaphors in pastoral care and counseling : utilizing the therapeutic model of David Grove

Verlyn D Hemmen
This paper offers a method for pastoral counselors to utilize in healing individual and corporate anxiety. The model uses the modern therapeutic technique of Dr. David Grove in conjunction with the biblical psalms of lament.

David Grove maintains that people use metaphors to describe past traumatic experiences, and that these metaphors provide the key for healing these wounds, or the "wounded child within," in the past where they first occurred. Grove's therapeutic process emphasizes careful attention to the office setting, healing the wounded child within in the past, allowing the client's use of metaphor to express the trauma, and strict regard to the "clean" language used by the therapist. Grove also contends that the wounded child within is "frozen" in time, and the therapist must help guide the client through and beyond that experience so that healing may occur. This is achieved through an u nderstanding of the information stored in the child within, the memories which describe the environment outside the child's body, and the bodily boundaries described in metaphors.

Ritual, transformation and developmental nurture in the church

Michael L Fry
There is a problem in contemporary American culture which introduces us to the process of ritual development in most societies at different points in time. In American history, each cultural group that immigrated to America relinquished some of its cultural differentia in order to become assimilated into the emerging society. In recent generations, there have not been new waves of immigration into America. The larger cultural group has not been able to continue to identify itself in contrast to the incoming groups. As such, it is not just one subgroup of American society facing identity crisis; it is all of American society.

The problem is compounded in that religion in America has become a conservative affair. Religion becomes in authentic when it is not popular and has lost its role as the great equalizer. One of the things religion does for a society is to preserve the rituals of initiation, preservation, and stability for individuals and culture. Any social or psychological crisis may be turned to positive creative use through ritual. These rituals allow for the translation of identity crises into terms of death and rebirth. These rituals empower the enduring of the agony of the crises.
And, the endurance itself becomes the basis of the social and moral structure of society.

The pastoral counselor in a parish setting

Wesley E Kiel
This paper deals with the role and identity of the pastoral counselor, first, as it has developed in Scripture and in the history of the church; and second as it can be fulfilled in a parish setting.

The first part of Chapter One examines the Biblical content of the term "pastor," emphasizing that both the Old Testament and the New Testament describe the role of the pastor as being the shepherd of the whole flock and its individual members. The second part of the first chapter explores the development of pastoral care in the history of the church, noting how it both molded and responded to the dominant theological and cultural themes of each period.

Chapter Two is a brief history of the development of the modern pastoral counseling movement. This chapter demonstrates that the movement came about in an attempt to incorporate new psychological theory and clinical practice into education for ministry.

Chapter Three uses a survey of current pastoral counseling literature and the results of interviews which I conducted with pastoral counselors to describe the current orientation of the pastoral counseling movement.

Chapter Four suggest ways that pastoral counselors may recover or strengthen their pastoral identity. This chapter explores the meaning of ordination to the pastoral ministry, with special consideration given to the ministry of Word, Sacrament, and Order.

The final chapter demonstrates some of the ways in which the special skills and calling of the pastoral counselor may be used in the parish and addresses some of the objections which are raised to the practice of counseling by parish pastors.

A supervision model for pastoral training in interpersonal relationship counseling

Albert DeVoogd
Professionalism is an important component of contemporary occupations. It is especially important to the minister-therapist. The concept and its particular application to the ministry are discussed below.

In medieval Europe, the Guild provided a stable caste society within which human vocation was so much a part of self that it became a part of personal identity and self-concept. My family name, DeVoogd, is an illustration of such a time in history when one of my forebearers was a caretaker on a large estate, and he took the name of "keeper", voogd in Dutch, as his surname. This forefather described himself by the occupation that he held and even took his name from it. Today in our technological society, the mechanization of the concept of occupation has made it possible for a person to shift jobs easily in order to make a living. The work concept, while still a part of our thinking, is now considered as external to the self. Professionalism has emerged as the modern counterpart of the medieval occupational identity.

The distinctive nature of the parish ministry and the making whole of God's people

K Frank Graves
The purpose of this research is to define the role or the particular identity of the parish pastor who does counseling.

The research was shaped by three questions:

How does a pastor view a person who comes to him/her for counseling?
What is the difference between pastoral care, pastoral counseling, and non-Christian therapy?
What is distinctively "pastoral" about pastoral counseling in the parish and elsewhere?

To answer the first question, a Christian view of God, the world, and mankind was examined. How a pastor views these will dramatically affect how he/she does counseling. If God is viewed as gracious and loving of everything and everybody, as opposed to being a vindictive moral judge, that certainly will affect the method and direction a pastor takes when counseling others.

To answer the second question, the difference between pastoral care, pastoral counseling, and non-Christian therapy were examined. It was discovered that the main difference between pastoral care and counseling was mainly one of degree. What applies to pastoral care basically applies to pastoral counseling. For both to be done well and effectively, they involve a relationship of love and grace.

To answer the third question, concern was focused in three main areas: (1) an operative theology, (2) the moral context, and (3) language or theological themes.

Mission in Japan using Japanese mythology and the Bible : a guide to cross-cultural pastoral care

Wayne Jansen
This project is designed to provide missionaries to Japan with information needed to carry out cross-cultural pastoral care effectively by looking to ancient Japanese scriptures for meaning, and comparing selected narratives to those in the Bible containing parallel themes and motifs.

Chapter One, the Introduction, explains the cultural milieu in which the Western missionary finds him/herself.

Chapter Two introduces six chosen "subjects," including clients, patients, and professionals who have been chosen as case studies upon which the entire project is based, along with rationale for why they were chosen.

Chapter Three reveals what it means to live in Japan's strict hierarchical society, and how the Japanese cope with and effectively use the system to succeed.

Chapter Four demonstrates how important and necessary it is for Japanese to understand how to blend and adapt to their surroundings in order to be successful.

Chapter Five pursues the question of what exactly the religious soul of the Japanese is, and how the missionary is to understand his/her clients in order to meet their needs.

Chapter Six illustrates where the Japanese church stands today on various issues, and provides missionaries with information to help them understand their colleagues better, and to function appropriately in the Japanese setting.

The Epilogue touches on the project's limitations, and suggests possibilities for further followup studies.

This project shows that knowing Japanese mythology is productive in the cross-cultural pastoral context both in providing tools for ministry to the missionary/pastor, and in applying pastoral care correctly to Japanese clients.
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