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Journal articles on the topic 'Pastoral approach'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 February 2022

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1

오화철. "Pastoral Theological Approach for Church Architecture." Theological Forum 73, no. ll (September 2013): 165–93. http://dx.doi.org/10.17301/tf.2013.73..006.

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2

Sanders, Roy. "A Comprehensive Approach to Pastoral Care." Chaplaincy Today 22, no. 1 (March 2006): 3–12. http://dx.doi.org/10.1080/10999183.2006.10767292.

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3

Harris, Phyllis B., and Don Neumann. "A Pastoral Approach to Song Selection." Liturgy 9, no. 1 (January 1990): 86–91. http://dx.doi.org/10.1080/04580639009409173.

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4

Carter, Del Myra. "An Integrated Approach to Pastoral Therapy." Journal of Psychology and Theology 14, no. 2 (June 1986): 146–54. http://dx.doi.org/10.1177/009164718601400206.

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The relation of the cognitive, affective, and behavioral faculties in human functioning has been viewed as a debatable issue, especially in regard to which one of these three is determinant of the other two. This issue was addressed in the late 1880's by the James-Lange theory, which was itself later disputed by the Cannon-Bard theory. My presupposition is that our cognitive and affective faculties are so closely related that they cannot be isolated from each other, though the processes of thought take precedence in this interdependent relationship. That our thought processes precede and influence our emotions and actions is supported by both Scripture and applied psychology. The most effective methodology for pastoral counseling, then, would primarily focus on restructuring the counselee's thought processes, thereby educating his or her emotions and effecting a behavior change as well. This methodology requires an integration of cognitive therapy and scriptural precepts in order to effect change and spiritual maturity.
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Ko, You-Sik. "A Pastoral-theological Study of Pastoral Care for Church Members Who Are Blindly Dependent on the Pastor - To Focus on the Psychoanalytic Approach -." Theology and Praxis 70 (July 30, 2020): 223–52. http://dx.doi.org/10.14387/jkspth.2020.70.223.

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6

Gannon, Rosalie. "Meeting students' needs through a whole school approach to pastoral care." Queensland Journal of Guidance and Counselling 4 (November 1990): 27–31. http://dx.doi.org/10.1017/s1030316200000248.

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Pastoral care is defined as being that element of the teaching process which centres around the individual needs and environmental forces which either facilitate or impede the all-round development of the individual child. Present Victorian State Government policy endorses the establishment of effective pastoral care systems in schools. Three hundred students in Years 7 and 10 in three Victorian secondary schools were surveyed in order to find out how well these schools were meeting the non-academic needs of their students. A two-way ANOVA indicated that the way in which students perceive their needs will be met differs across schools, and between year levels. The functional differences in pastoral care teachers' roles across the three schools are considered and support is given for the inclusion of the “Student Welfare Coordinator” role in the pastoral team. The conclusion reached suggests that an effective pastoral system provides for meeting the needs of individual students, but in doing so, teaches problem solving skills that will be of use outside the classroom.
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홍영택. "A Pastoral Counseling Approach to Double Bind." THEOLOGICAL THOUGHT ll, no. 160 (March 2013): 43–74. http://dx.doi.org/10.35858/sinhak.2013..160.002.

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8

Hart, Curtis W. "Clinical Pragmatism in Bioethics: A Pastoral Approach." Journal of Religion and Health 45, no. 2 (March 23, 2006): 196–207. http://dx.doi.org/10.1007/s10943-006-9016-y.

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9

Johnson, Fred. "Children of divorce: A pastoral care approach." Pastoral Psychology 33, no. 3 (1985): 200–204. http://dx.doi.org/10.1007/bf01032896.

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10

Sutherland, Mark. "Developing a transpersonal approach to pastoral counselling." British Journal of Guidance & Counselling 29, no. 4 (November 2001): 381–90. http://dx.doi.org/10.1080/03069880120085938.

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11

Graham, Robert, Pat Stenhouse, and Kieran Osborne. "Planning a Pastoral Programme: A New Approach." Pastoral Care in Education 9, no. 2 (June 1991): 12–17. http://dx.doi.org/10.1080/02643949109470739.

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12

Robinson, Lance W. "A Complex-Systems Approach to Pastoral Commons." Human Ecology 37, no. 4 (June 2, 2009): 441–51. http://dx.doi.org/10.1007/s10745-009-9253-2.

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13

O'Connor, Thomas St James. "Pastoral Counseling and Pastoral Care: Is there a Difference?" Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 57, no. 1 (March 2003): 3–14. http://dx.doi.org/10.1177/154230500305700102.

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The author argues that there is little difference between pastoral counseling and pastoral care. Utilizing an evidence-based and narrative approach, he examines the ideas of a variety of historical and contemporary writers to illustrate this thesis. Along with historical and contemporary writings on the topic, the author includes his own clinical experiences and associations to illustrate his conviction that pastoral counseling and pastoral care are more alike than different.
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14

Baik, Chung Hyun. "Conversion and Transformation : Psychological-Pastoral Approach vs. Systematic Theological Approach." Mission and Theology 40 (October 31, 2016): 49. http://dx.doi.org/10.17778/mat.2016.10.40.49.

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15

Karkošková, Slávka. "Complex Approach to Child Sexual Abuse Offender: Pastoral Perspective." E-Theologos. Theological revue of Greek Catholic Theological Faculty 3, no. 1 (April 1, 2012): 82–95. http://dx.doi.org/10.2478/v10154-012-0007-8.

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Complex Approach to Child Sexual Abuse Offender: Pastoral Perspective Whether the child sexual abuse (CSA offender is a Christian or not, in one way or another s/he may be in the Church's pastoral field. The article presents up-to-date theological responses toward the CSA offender. Topics cover the moral analysis of the perpetrator's sexual deviant cycle, pastoral analysis of the repentance required from him/her, and it's relation to forgiveness and reconciliation, and also an analysis of particular Church canons that refer to offenders. The author thus hopes to contribute to the correction of naive and highly inappropriate Christian attitudes toward CSA perpetrators and stress that the Church - in spite of many errors in responding to CSA - should be truly dedicated to child protection.
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16

Reynolds, Susan Bigelow. "From the Site of the Empty Tomb: Approaching the Hidden Grief of Prenatal Loss." New Theology Review 28, no. 2 (March 28, 2016): 47. http://dx.doi.org/10.17688/ntr.v28i2.1171.

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Despite the prevalence of pregnancy loss, theologians and pastoral ministers have continually neglected the experience. In this paper, I suggest that a deep lacuna exists in theological reflection and pastoral practice with respect to the widespread but silenced experience of miscarriage and stillbirth. While Catholic magisterial teaching is outspoken in its opposition to abortion and embryo destruction, the sparse and improvisational nature of theological, pastoral, and liturgical responses to women who experience the loss of a child in the womb calls into question the depth and breadth of its commitment to the conviction that unborn life is sacred and worthy of being mourned. I begin by briefly mapping the contours of the treatment of pregnancy and motherhood in feminist theology, arguing that theological neglect of pregnancy loss impoverishes feminist discourse and pastoral practice. I then identify three areas of social and theological contestation that have contributed to this neglect. Finally, I place personal and pastoral experience in conversation with Elisabeth Schüssler Fiorenza's retrieval of the Mary Magdalene/empty tomb tradition in John’s gospel (Jn 20:1-18), arguing that it provides a promising hermeneutical lens through which to begin to approach theologically and pastorally women’s experiences of death before birth.
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17

Ganzevoort, R. Ruard. "Investigating Life-Stories: Personal Narratives in Pastoral Psychology." Journal of Psychology and Theology 21, no. 4 (December 1993): 277–87. http://dx.doi.org/10.1177/009164719302100401.

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The subject of this article is the meaning of the personal narrative in pastoral practice and research. A hermeneutical, narrative approach is used to explore the nature and function of the personal narrative, and gives insight into the dynamics of pastoral counseling. Narrative approaches are also both possible and valuable for research and counseling. This reflects the new interest in hermeneutics found in Dutch pastoral psychological literature. Implications for research in pastoral psychology are discussed and possibilities for practice are described. The article concludes with a discussion of the hermeneutical approach.
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18

Ross, Andrew C., Hubert Reijnaerts, Ann Neilsen, Matthew Schoffeleers, Matthew Schoffeleers, and Isabel Apawo Phiri. "Montfortians in Malawi: Their Spirituality and Pastoral Approach." Journal of Religion in Africa 30, no. 4 (November 2000): 503. http://dx.doi.org/10.2307/1581592.

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19

김남희 and 오화철. "Christo-Pastoral Approach for Adolescents’ Spiritual Well-being." Journal of Pastoral Care and Counseling 25, no. ll (November 2015): 7–35. http://dx.doi.org/10.23905/kspcc.25..201511.001.

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20

Chase, Alta L. "Book Review: Counseling Women: A Narrative, Pastoral Approach." Journal of Pastoral Care 55, no. 4 (December 2001): 452–55. http://dx.doi.org/10.1177/002234090105500418.

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21

Cook, Carol J. "The Practice of Pastoral Care: A Postmodern Approach." Journal of Pastoral Theology 25, no. 3 (September 2, 2015): 190–93. http://dx.doi.org/10.1080/10649867.2015.1123503.

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22

Lewis, James Michael. "Pastoral Assessment in Hospital Ministry: A Conversational Approach." Chaplaincy Today 18, no. 2 (July 2002): 5–13. http://dx.doi.org/10.1080/10999183.2002.10767203.

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23

Fowler, Gene. "Studying Pastoral Care in Congregations: A Hermeneutical Approach." Journal of Pastoral Care 52, no. 4 (December 1998): 323–38. http://dx.doi.org/10.1177/002234099805200402.

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24

van Deusen Hunsinger, Deborah. "Theology and Pastoral Counseling: A New Interdisciplinary Approach." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 7, no. 4 (November 1998): 483–86. http://dx.doi.org/10.1177/106385129800700411.

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25

Jensen, Carl A. "Toward Pastoral Counseling Integration: One Bowen Oriented Approach." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 57, no. 2 (June 2003): 117–29. http://dx.doi.org/10.1177/154230500305700203.

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26

Bingaman, Kirk A. "A Pastoral Theological Approach to the New Anxiety." Pastoral Psychology 59, no. 6 (December 16, 2009): 659–70. http://dx.doi.org/10.1007/s11089-009-0269-8.

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27

Nicol, George G. "Book Review: Faith, Fossils, Fundamentalism—A Pastoral Approach." Expository Times 130, no. 12 (July 31, 2019): 556–57. http://dx.doi.org/10.1177/0014524619859223.

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28

Tieman, Paul A. "THE PRACTICE OF PASTORAL CARE: A POSTMODERN APPROACH." Journal of Spirituality in Mental Health 10, no. 4 (November 2008): 359–60. http://dx.doi.org/10.1080/19349630802418131.

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29

O'Connor, Thomas St James. "Ministry without a Future: A Pastoral Care Approach to Patients with Senile Dementia." Journal of Pastoral Care 46, no. 1 (March 1992): 5–12. http://dx.doi.org/10.1177/002234099204600103.

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Describes the nature of senile dementia and discusses how different ways of thinking, relating, and using traditional religious symbols are needed by the pastoral caregiver in order to offer effective pastoral care to these patients. Focuses on two specific cases to illustrate the author's clinical experiences with senile dementia patients.
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30

Louw, Daniël, and G. A. Dames. "The professionalization of pastoral caregiving." STJ | Stellenbosch Theological Journal 6, no. 2 (January 22, 2021): 91–102. http://dx.doi.org/10.17570/stj.2020.v6n2.a5.

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Pastoral caregiving within a clinical setting and the parameters of interdisciplinarity and a team approach to healing and helping, cannot escape the public demand for a professional approach to caregiving i.e. safeguarding the well-being of people and patients. In this regard, differentiation in terms of theory, paradigmatic conceptualization, and directives for a base anthropology, are paramount. To detect the identity of the pastoral caregiver within the parameters of the pastoral ministry and the Christian tradition of cura animarum, the research focuses on the theological paradigm for comfort and compassion. It is argued that the professional stance of caregivers is shaped by biblical hermeneutics. The theological characteristics of pastoral interventions and engagements are determined by the appropriate God-image of compassionate being-with as pastoral exemplifications of a theologia crucis, directed by a theologia resurrectionis.
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31

de Jong, Terry, and Helen Kerr-Roubicek. "Towards a Whole School Approach to Pastoral Care: A Proposed Framework of Principles and Practices." Australian Journal of Guidance and Counselling 17, no. 1 (July 1, 2007): 1–12. http://dx.doi.org/10.1375/ajgc.17.1.1.

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AbstractPastoral care in schools has traditionally been associated with notions of help, advice, values development, and children's moral welfare. In the past it has been viewed predominantly as a separate set of extra-curricula activities offered to students by school staff with particular support roles, or ‘pastors’ from affiliated church or religious communities. In some Australian schools and education sectors pastoral care continues to be conceptualised in this way. However, over the past two decades interest has intensified in a ‘whole school approach’ to pastoral care that supports the holistic development of students as they learn. What has influenced this change of direction? What are some of the key challenges encountered when implementing this approach? How might we define ‘a whole school approach’ to pastoral care? What are the core principles and associated school practices of this approach to pastoral care? We attempt to address these questions in this paper. In doing so, we have drawn on the MindMatters Plus Demonstration Project and constructed a ‘whole school’ framework for pastoral care. We emphasise the importance of distributed leadership in our framework, where all staff and students alike are responsible for developing an ethos of care. This is a ‘work-in-progress’. We invite feedback on our proposal.
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32

Engel, Jacob Daan. "Pendampingan Pastoral Keindonesiaan." Kurios 6, no. 1 (April 29, 2020): 47. http://dx.doi.org/10.30995/kur.v6i1.153.

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Indonesian pastoral assistance is affiliated with developing potential and improving the quality of life in cultural encounters in Indonesia. This was motivated by the fact of rejection of Western aid, which is only emphasized as an individual approach without regard to the plural of socio-cultural and religious values of Indonesian society. A descriptive-analytical approach is describing and analyzing cultural encounters in spiritual and religious perspectives becomes a mentoring effort that refers to the improvement, development, and transformation of society. Besides that, the cultural encounter is a pastoral assistance effort to empower, revive, and humanize Indonesian people with different characteristics. Meanwhile, the study found that the meaning of pastoral care in the Indonesian context is cooperation, share feelings and mutual acceptance, harmonious brotherhood, solidarity, and friendship that show respect to one another. Pastoral assistance is also carried out to develop their potential, to empower and improve their quality of life. The development of the potential and quality of life occurs in cultural encounters, which are related to the development of mindsets, feelings, and personal behavior patterns of each individual as well as the community and society. Abstrak Pendampingan pastoral keindonesiaan berafliasi pada pengembangan potensi dan peningkatan kualitas hidup dalam perjumpaan budaya di Indonesia. Hal tersebut dimotivasi oleh fakta penolakan terhadap pendampingan barat, yang hanya menekankan pada pendekatan individualis tanpa memperhatikan nilai-nilai sosial budaya dan agama masyarakat Indonesia yang plural. Pende-katan deskriptif analitis untuk mendeskripsikan dan menganalisis perjumpaan budaya dalam perspektif spiritual dan agama menjadi suatu upaya pendam-pingan yang mengacu pada peningkatan, pengembangan dan transformasi masyarakat. Perjumpaan budaya menjadi suatu upaya pendampingan pastoral dalam rangka memberdayakan, menghidupkan serta memanusiakan manusia Indonesia yang berbeda-beda karakteristiknya. Kajian tersebut menemukan pen-dampingan pastoral dalam konteks Indonesia mempunyai arti gotong ro-yong, berbagi rasa dan saling menerima, persaudaraan yang rukun dan solida-ritas serta pertemanan yang saling menghargai dan menghormati. Pendam-pingan pastoral dilakukan untuk mengembangkan potensi yang dimiliki, dalam rangka memberdayakan dan meningkatkan kualitas hidupnya. Pengembangan potensi dan kualitas hidup terjadi dalam perjumpaan budaya, yang berkaitan dengan pengembangan pola pikir, perasaan dan pola perilaku pribadi setiap individu maupun komunitas dan masyarakat.
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33

Boyd, Glenn E. "Kerygma and Conversation." Journal of Pastoral Care 50, no. 2 (June 1996): 161–69. http://dx.doi.org/10.1177/002234099605000204.

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Argues that thinking of pastoral care and counseling in terms of pastoral conversation makes sense within a hermeneutic framework, particularly if that framework includes a dialogue with the Collaborative Language Systems Approach developed by Harold Goolishian and Harlene Anderson. Sees such an intellectual exercise as supporting a much needed reappreciation of pastoral conversation as therapeutic while at the same time providing imaginative openings for a postmodern pastoral theology.
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34

GRIGORITĂ, George. "The Canon: the fundamental pastoral rule of the Church. An etymological, semantic and theological approach." ICOANA CREDINTEI 4, no. 8 (June 25, 2018): 21–47. http://dx.doi.org/10.26520/icoana.2018.8.4.21-47.

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35

Stephanini, Valdir. "Mulheres no ministério pastoral batista." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 12, no. 19 (June 26, 2018): 103. http://dx.doi.org/10.20890/reflexus.v12i19.721.

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Este artigo lida com a questão da presença de mulheres no ministério pastoral em Igrejas Batistas filiadas à Convenção Batista Brasileira. Tendo como referencial teórico, conceitos como ordenação, consagração e imposição de mãos à luz da teologia batista o texto propõe uma abordagem bíblico-teológica da questão. O tema vem recebendo inúmeros debates e discussões por parte dos batistas brasileiros nas últimas décadas, sem consenso entre suas lideranças. A Convenção Batista Brasileira transferiu a responsabilidade da decisão de permitir ou não a presença de mulheres no ministério pastoral para os pastores batistas do Brasil membros da Ordem dos Pastores Batistas do Brasil (OPBB). The OPBB, por sua vez, transferiu a responsabilidade da decisão para as seções regionais de pastores, em cada estado da federação brasileira, que decidiram pela aceitação ou rejeição da matéria. Aspectos pragmáticos ajudam a elucidar a coerência de se conceder a condição de pastoras para as mulheres que já tem servido na liderança de Igrejas Batistas ao longo de sua história, sem, contudo, receber o status de pastoras.This article deals with the question of the presence of women in the pastoral ministry in Baptist Churches affiliated to the Brazilian Baptist Convention. Having as theoretical reference, concepts such as ordination, consecration and imposition of hands in the light of Baptist theology, the text proposes a biblical-theological approach to the question. The theme has been receiving countless debates and discussions on the part of the Brazilian Baptists in the last decades, without consensus among its leaderships. The Brazilian Baptist Convention transferred the responsibility for deciding whether or not to allow the presence of women in the pastoral ministry for the Brazilian Baptists Pastors members of the Brazilian Baptists Pastors Bureau (Ordem dos Pastores Batistas do Brasil - OPBB). The OPBB, in turn, transferred the responsibility of the decision to the regional sections of pastors, in each state of the Brazilian federation, that decided for the acceptance or rejection of the matter. Pragmatic aspects help to elucidate the consistency of granting pastoral status to women who have already served in the leadership of Baptist Churches throughout their history, without, however, receiving pastoral status.
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Bernstein, Seth L. "Dying, Grieving, Faith, and Family: A Pastoral Care Approach • The Pastoral Care of Depression: A Guidebook." Psychiatric Services 49, no. 10 (October 1998): 1369–70. http://dx.doi.org/10.1176/ps.49.10.1369.

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37

Barber, Christopher. "Pastoral care and intellectual disability: a person-centred approach." Practical Theology 13, no. 1-2 (November 3, 2019): 191–92. http://dx.doi.org/10.1080/1756073x.2019.1683789.

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38

Townsend, Loren L. "A Creative/Redemptive Approach to Training in Pastoral Counseling." Journal of Pastoral Care 44, no. 1 (March 1990): 18–26. http://dx.doi.org/10.1177/002234099004400103.

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39

Miller, Andrew J. "The Spiral Staircase: A Narrative Approach to Pastoral Conversation." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 70, no. 1 (March 2016): 26–33. http://dx.doi.org/10.1177/1542305015619884.

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40

Collins, Wm. "Creativity and Healing - An Experiential Approach to Pastoral Care." Care Giver 3, no. 1 (September 1986): 102–4. http://dx.doi.org/10.1080/10778586.1986.10767515.

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41

Brett, Mike. "Pastoral Care — An Inter-Agency Approach — One School's Experience." Pastoral Care in Education 5, no. 3 (November 1987): 200–203. http://dx.doi.org/10.1080/02643948709470593.

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42

Martin, Nicola. "Pastoral care and intellectual disability. A person-centred approach." Disability & Society 34, no. 3 (January 30, 2019): 508–9. http://dx.doi.org/10.1080/09687599.2018.1563988.

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43

Wiley, Christine Y. "A Ministry of Empowerment: A Holistic Model for Pastoral Counseling in the African American Community." Journal of Pastoral Care 45, no. 4 (December 1991): 355–64. http://dx.doi.org/10.1177/002234099104500404.

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Opines that in order for specialized pastoral counseling to effectively address the broad and complex diversity of the African American community, it must re-examine the pastoral counseling movement's Eurocentric approach and look realistically at the characteristics of the Black Church and the black community. Illustrates ways in which one institution—the Center for Holistic Ministry—attempts to meet the challenge implicit in the African American community. Explicates several facets of the relationship between the African American pastoral counseling movement and the pastoral counseling movement at large.
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44

Trompf, J. P., and P. W. G. Sale. "Differences in management practices and attitudes between the Triple P Program entrants and other pastoral producers in the region." Australian Journal of Experimental Agriculture 41, no. 6 (2001): 773. http://dx.doi.org/10.1071/ea00193.

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A survey of the pasture productivity settings, practices and attitudes was undertaken for 229 pastoral producers who volunteered to enter the Triple P Program in 1997, and for 89 pastoral producers from 2 representative districts of Victoria. The latter group of producers was considered to be representative of the general population of pastoral producers in the regions where the Triple P Program was undertaken. Comparison of the survey results reveals that the volunteer participants entering the paired-paddock extension program employed different management practices and had different attitudes to productivity issues compared with the general pastoral producers. Before entering the program the Triple P volunteers were already employing more productive practices such as soil testing, measuring pasture availability and spring lambing. In addition the volunteers had higher whole-farm stocking rates and fertiliser use than the general pastoral producers. The different management practices employed by the 2 groups were consistent with their contrasting attitudes towards managing their farms. The Triple P volunteers were focussed on improving production per hectare through increased stocking rates, which could be achieved by additional expenditure on fertiliser and pasture renovation. The general pastoral producers were more focussed on improving production per head which was achieved by gauging animal performance, maintaining stock in good condition and maintaining expenditure on animal health. We contend that the differences identified between the producers volunteering to participate in the Triple P Program and the general pastoral producers are a direct consequence of the voluntary approach used to recruit Triple P participants. This approach attracts a select group of farmers who are inclined to engage in extension and training activities and tend to have different attitudes and practices to the general pastoral producer. A more proactive approach to recruitment will be required if a larger proportion of the general producer population is to engage in the paired-paddock extension program.
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Christie, Caroline, Simon Wynn-Thomas, and Bianca McKinnon. "Pegasus Health Pastoral Care Programme." Journal of Primary Health Care 9, no. 3 (2017): 225. http://dx.doi.org/10.1071/hc17033.

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ABSTRACT INTRODUCTION In New Zealand, 41% of general practitioners (GPs) intend to retire by 2025. Increasing workforce shortages and other stressors are putting doctors at risk of burnout, which in turn can put patients at risk of harm. Offering a range of resources can signal an organisation’s commitment to physician wellness while improving patient safety and organisational stability. AIM To replace the current reactive approach to impaired doctors with a proactive system of monitoring performance with the goal of identifying problems early. METHODS This paper reports on an initiative of Pegasus Health Charitable to provide pastoral care to GPs in Canterbury experiencing increased stress, burnout or problems leading to impaired performance. RESULTS The pastoral care programme has been running successfully for 9 years and has helped 32 GPs. Because of the low numbers, the programme needs to be individualised and confidential. CONCLUSION Recent developments have seen Pegasus Health adopt a systematic approach to monitoring and supporting health practitioners. This includes the monitoring of available data on GPs at risk. Data collection is being used to manage the “psychological health” of doctors, including complaints, prescribing, referral data and attendance at education sessions.
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Setiawan, David Eko, and Silas Dismas Mandowen. "Pendekatan Pastoral terhadap Pelestarian Hutan." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 2, no. 2 (June 30, 2021): 96–108. http://dx.doi.org/10.46817/huperetes.v2i2.51.

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Forests are habitats for various species of living things. Their survival depends heavily on the preservation of their habitat. However, many forests have been damaged by human actions. It also poses a variety of ecological problems. This condition should encourage the church to find the right solution to the problem. Through the cultural mandate attached to it, the church is expected to play an active role in preserving forests. This can be realized through a pastoral approach oriented towards the involvement of the congregation in preserving forests from irresponsible actions. This research aims to show how important the role of the church in preserving forests. Through a concrete pastoral approach, the church can answer the cultural mandate. The method used in this study is the literature method. The results of this study show that based on the principles of cultural mandate in the Bible, the church is required to be actively involved in addressing ecological problems. The involvement is manifested in the pastoral approach to the congregation by educating them about the nature of forests and through practical actions involving them to preserve forests as habitats for various species of living beings. Hutan merupakan habitat bagi berbagai spesies mahkluk hidup. Kelangsungan hidup mereka sangat bergantung pada pelestarian habitatnya. Namun demikian banyak hutan yang telah rusak akibat ulah manusia. Hal itu rupanya juga menimbulkan berbagai problem ekologi. Kondisi ini seharusnya mendorong gereja untuk mencari solusi yang tepat atas masalah tersebut. Melalui mandat budaya yang melekat padanya, gereja diharapkan berperan aktif dalam melestarikan hutan. Ini dapat diwujudkan melalui pendekatan pastoral yang berorientasi kepada keterlibatan jemaat dalam melestarikan hutan dari tindakan yang tidak bertanggung jawab. Penelitian ini bertujuan untuk menunjukan betapa pentingnya peran gereja dalam melestarikan hutan. Melalui sebuah pendekatan pastoral yang konkrit, gereja dapat mengejawantahkan mandat budaya tersebut. Adapun metode yang digunakan dalam penelitian ini adalah metode kepustakaan. Hasil dari penelitian ini menunjukkan bahwa berdasarkan prinsip-prinsip mandat budaya yang ada di dalam alkitab, gereja dituntut untuk terlibat aktif dalam mengatasi problem ekologi. Keterlibatan itu diwujudkan dalam pendekatan pastoral kepada jemaat dengan mengedukasi mereka tentang hakikat hutan serta melalui tindakan-tindakan praktis yang melibatkan mereka untuk melestarikan hutan sebagai habitat bagi berbagai spesias mahkluk hidup.
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47

Brek, Yohan. "KEPEKAAN PASTORAL KONSELING BAGI PELAYAN GEREJA KONTEMPORER." POIMEN Jurnal Pastoral Konseling 1, no. 2 (December 31, 2020): 14–30. http://dx.doi.org/10.51667/pjpk.v1i2.338.

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This research is focused on a scientific study of the Pastoral Sensitivity of Counseling for Contemporary Church Servants at GMIST Filadelfia Manado. Researchers see the lack of understanding of church servants to carry out pastoral counseling services properly. Therefore this study aims; a) To explore the understanding of the Pastoral Sensitivity of Counseling for Contemporary Church Servants, b). To explore the implementation of the Pastoral Sensitivity of Counseling for Contemporary Church Ministers and c). To explore the meaning derives from the Pastoral Sensitivity of Counseling for Contemporary Church Ministers. This study uses a qualitative approach with scientific descriptive methods to be a valid way of research and data analysis in connection with finding conclusions from the results of the research conducted.
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48

Voss, Richard W. "Pastoral Social Ministry in the Ecosystem of the Poor: Breaking through the Illusions." Journal of Pastoral Care 47, no. 2 (June 1993): 100–108. http://dx.doi.org/10.1177/002234099304700202.

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Identifies a variety of new ways of viewing pastoral care and counseling when a truly systemic approach is employed by pastoral caregivers working with the poor. Provides a conceptual framework for understanding the complex ecosystem of the poor and challenges pastoral caregivers to consider alternative assumptions as they attempt to be present and helpful in working with the economically poor, the marginalized, the weak, and the otherwise dependent people in our society.
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49

FALL, Awa Gueye, Armand Nisan COULIBALY, and François Joseph CABRAL. "Determinants of the restriction of pastoral areas in Senegal." International Journal for Innovation Education and Research 7, no. 7 (July 31, 2019): 390–407. http://dx.doi.org/10.31686/ijier.vol7.iss7.1621.

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In this article, we identify and analyse the determinants of the restriction of pastoral areas in Senegal. The analysis is based on an econometric approach with the Vector Autoregressive (VAR) model as the estimation technique. The estimation period is from 1990 to 2015. It is estimated that population growth, expansion of cultivation areas and temperature increases are leading to a decrease in pastoral areas, while increases in forest areas and rainfall can contribute to the expansion of pastoral areas in Senegal.
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50

Karaban, Roslyn A. "Book Review and Resource: Pastoral Care to the Sick in Africa: An Approach to Trans-Cultural Pastoral Theology." Journal of Pastoral Care 44, no. 3 (September 1990): 300–302. http://dx.doi.org/10.1177/002234099004400316.

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