Academic literature on the topic 'Pastoral Care Workers'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Pastoral Care Workers.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Pastoral Care Workers"
1
O’Callaghan, Clare, Libby Byrne, Eleni Cokalis, David Glenister, Margaret Santilli, Rose Clark, Therese McCarthy, and Natasha Michael. "“Life Within the Person Comes to The Fore”: Pastoral Workers’ Practice Wisdom on Using Arts in Palliative Care." American Journal of Hospice and Palliative Medicine® 35, no. 7 (December 28, 2017): 1000–1008. http://dx.doi.org/10.1177/1049909117748881.
Full textAbstract:
Background: Pastoral care (also chaplaincy, spiritual care) assists people to find meaning, personal resources, and connection with self, others, and/or a higher power. Although essential in palliative care, there remains limited examination of what pastoral workers do. This study examined how pastoral workers use and consider the usefulness of art-based modalities. Methods: Qualitative research was used to examine the practice wisdom (tacit practice knowledge) of pastoral workers experienced in using visual arts and music in palliative care. Two focus groups were conducted. Thematic analysis was informed by grounded theory. Results: Six pastoral workers shared information. Three themes emerged. First, pastoral workers use arts as “another tool” to extend scope of practice by assisting patients and families to symbolically and more deeply contemplate what they find “sacred.” Second, pastoral workers’ art affinities inform their aims, assessments, and interactions. Third, pastoral workers perceive that art-based modalities can validate, enlighten, and transform patients and families through enabling them to “multisensorially” (through many senses) feel recognized, accepted, empowered, and/or close to God. Key elements involved in the work’s transformative effects include enabling beauty, ritual, and the sense of “home” being heard, and legacy creation. Discussion and Conclusion: Pastoral workers interpret that offering art-based modalities in palliative care can help patients and families to symbolically deal with painful memories and experiences, creatively engage with that deemed significant, and/or encounter a sense of transcendence. Training in generalist art-based care needs to be offered in pastoral education.
2
Fretwell, Nathan. "The New Educational Pastorate: Link Workers, Pastoral Power and the Pedagogicalisation of Parenting." Genealogy 4, no. 2 (March 31, 2020): 37. http://dx.doi.org/10.3390/genealogy4020037.
Full textAbstract:
Home-school relations, home learning and parental engagement are prominent educational policy issues, constituting one aspect of a wider parenting support agenda that has suffused the landscape of social policy over the last two decades. This article examines a parenting support initiative distinctive for its use of link workers in mobilising ‘hard to reach’ parents to engage more effectively with their children’s education. Drawing on qualitative data gathered during the evaluation of the initiative, the article frames link worker–parent interactions as a form of everyday government and pastoral power. Link workers constitute a new educational pastorate; through friendship, care and control they exercise pastoral power over parents. Building on recent research into the role of ‘pastors’ in producing neoliberal subjectivities within the National Health Service, the article foregrounds their efforts to foster responsible, self-disciplined agency in parents. Link workers, it is argued, contribute to a responsibilisation and pedagogicalisation of the family, which has produced new figures of mothering/parenting, reconfigured the meaning of the home and extended the scope of state intervention into family life.
3
Nanetti, Sara. "Gli operatori di pastorale alla prova del digitale prima e durante la pandemia." Media Education 13, no. 2 (November 16, 2022): 79–90. http://dx.doi.org/10.36253/me-13379.
Full textAbstract:
The contribution analyses the role of pastoral workers within Italian parishes in relation to the use of community technologies. Specifically, the following will be presented: on the one hand, the profiles of the workers involved in pastoral care before the pandemic, through the data of an online survey that involved 3,350 operators; on the other, the contributions made by the operators during the pandemic for the continuation of pastoral activities, through the analysis of two cases of good digital practices. Finally, the analysis of the strategies adopted by pastoral workers in the use of digital technologies, both before and during the pandemic event, makes it possible to detect the important relationship between relational skills and digital skills in the promotion of pastoral activities.
4
Sianipar, Connie. "PELAKSANAAN PASTORAL CARE PERAWAT DI RUANG ICU RS. SANTA ELISABETH MEDAN." Jurnal Keperawatan Priority 4, no. 2 (July 1, 2021): 44–51. http://dx.doi.org/10.34012/jukep.v4i2.1669.
Full textAbstract:
Pastoral care activities had to actualize the love of God in the life of the faith community. The problem, in this case, is the large number of pastoral care that has not implemented in the hospital, in this case, is being carried out as motivated, provide comfort, feel supportive, relax, calm and peaceful because it can reduce anxiety and anxiety in dealing with the internal pain healing process. This study aims to determine the implementation of pastoral care by nurses in the trigger room of Elisabeth Medan Hospital in 2019. The type of research used is descriptive research with a cross-sectional approach. The population in this study was 30 nurses in the ICU room at Elisabeth Medan Hospital. The sampling technique uses total sampling. The results of this study in the implementation of pastoral care by nurses in the trigger room were both 80% (24 nurses), enough 16% (5 nurses), and less carried out were 4% (1 nurse). The implementation of pastoral care by nurses in the trigger room of Elisabeth Medan Hospital was well implemented, with activities carried out by nurses such as religious assistance, spiritual assistance, pastoral counseling, sick people's visits, and mentoring. From the implementation of pastoral care, the role of health workers or nurses was important in implementing pastoral care for healing, sustaining, guiding, and reconciling.
5
Zhang, Wenxi. "Biblical and Pastoral Reflections on the Impact of Urbanization on Christians in China." Mission Studies 30, no. 2 (2013): 181–93. http://dx.doi.org/10.1163/15733831-12341281.
Full textAbstract:
Abstract This article looks at the significant phenomenon of urbanization in China, and its impact on Chinese Christians, focusing on Catholics. The author highlights pastoral challenges that urbanization brings to Christians in China. From the reality of urbanization the author reflects on models of caring for migrants from a biblical viewpoint. He then proposes creative ways of providing pastoral care to migrant workers drawn from these reflections. A sense of urgency is needed among church leaders as people face the ongoing process of the urbanization of the Chinese population; if not, indifference might well result in a two-generation vacuum in faith.
6
Richardson, Bernard. "Attitudes of Black Clergy toward Mental Health Professionals: Implications for Pastoral Care." Journal of Pastoral Care 43, no. 1 (March 1989): 33–39. http://dx.doi.org/10.1177/002234098904300105.
Full textAbstract:
Reports on research in which 27 pastors and 81 parishioners in a Michigan city responded to a Semantic Differential instrument in an attempt to measure attitudes of black clergy toward mental health professionals. Statistical analyses suggest that black clergy tend to hold favorable attitudes toward mental health workers, a propensity running counter to some popular notions. Postulates a variety of possible reasons for the finding and urges additional research to guide cooperate efforts of black clergy and mental health professionals in their common desire to foster the social, spiritual, and psychological well-being of persons in the black community.
7
Šota, Stanislav. "Treća životna dob kao subjekt pastoralnoga djelovanja – mogućnosti i perspektive." Diacovensia 26, no. 3 (2018): 483–504. http://dx.doi.org/10.31823/d.26.3.7.
Full textAbstract:
Given that the population in Europe and Croatia is increasingly getting older, and the pastoral work of people in the third age is a relatively new term, the article firstly analyzes the question why people of this age group are partially put (left) aside by pastoralists and pastoral workers in pastoral discourse in Croatia. The nature and characteristics of the third age in life presented in the first part show that the third age pastoral care includes the pastoral work with the most mature middle-aged people struggling with many life difficulties and stresses: separation from their children, the need for making personal and lifestyle adjustments, especially after retirement, after children moving out or after the loss of a life partner, as well as experiencing fast and progressive weakening of biological, psychological and mental health dimensions, a drop in life energy, strength, and general decline in vital and all other functions. Old age as a gift and possibility is depicted through several biblical characters as an evangelizing and pastoral possibility, opportunity and call to a God filled and more meaningful life. The second part presents the third age in the world and in the mentality of the society and the Church. By looking at the contemporary life context, we can state that words like old age, dying and death have become foreign in everyday discourse and that is just one of the many reasons why the third age people are often left to the side, and forsaken by their own families, society, friends and relatives, and partially forgotten also by the Church. In the world of the dictatorship of relativism, materialism, secularization, anarchism, atheism, subjectivism, individualism, and the selfie-culture, it is extremely difficult and demanding to accomplish the pastoral of the third age people. The Church, especially in Croatia, doesn't have a sufficiently designed, thought out, planned out and programmed systematic pastoral care which would include third age people. The new concept of pastoral discourse regarding the pastoral of the third age should develop in two basic directions: the first direction should consider to what extent can the third age be a subject of pastoral activity, and the second direction, based on pastoral sociology and demographic trends, should strive to recognize the third age as an object of pastoral activity. Besides the object, the third age can also be the subject of pastoral activity at different levels, areas and dimensions, especially at the parish level, the deanery level in some ways, at the regional level and (arch)diocesan level, in areas of apostolate, parish pastoral councils, charitable activities, liturgy, families, religious associations and movements, and work with Christians that have distanced themselves.
8
Lo, Raymond SK, and Jean Woo. "Palliative care in old age." Reviews in Clinical Gerontology 11, no. 2 (May 2001): 149–57. http://dx.doi.org/10.1017/s095925980101125x.
Full textAbstract:
What is palliative medicine?In 1987, the Royal College of Physicians recognized palliative medicine as a specialty, defining it as ‘the study and management of patients with far-advanced disease for whom the prognosis is limited and the focus of care is quality of life’. In 1990, the World Health Organization added its definition, ‘the active and total care of a person whose condition is not responsive to curative therapy’. The aim of palliative medicine is to control pain and other physical symptoms, together with integration of psychological, social, spiritual care and support. The ultimate goal is to help patients to achieve their best quality of life. Palliative medicine places emphasis on a holistic approach, offering care and support not just for patients but also for their families. Palliative medicine hence requires an interdisciplinary team approach. With the co-ordinated efforts of all disciplines (such as doctors, nurses, therapists, social workers, clinical psychologists, dieticians, pastoral care workers and volunteers), patients can be supported in living their remaining lives as actively as possible, and families can be assisted in coping with illness, death and bereavement. Palliative care neither intends to postpone death nor does so, but affirms life and regards dying as a normal process. When a patient faces an incurable illness, it is incumbent on the palliative care team to provide the best treatment and care, adding life to days when days cannot be added to life.
9
Djurovic, Aleksandar, Sasa Sovilj, Ivana Djokic, Zorica Brdareski, Aleksandra Vukomanovic, Natasa Ilic, and Merica Milavic-Vujkovic. "Pastoral care and religious support as a part of treatment of religious patient with the severe form of osteoarthritis." Vojnosanitetski pregled 74, no. 1 (2017): 69–77. http://dx.doi.org/10.2298/vsp1508025059d.
Full textAbstract:
Introduction. Religious needs of patients are consistently being neglected in the clinical medicine. Pastoral care is a religious support which a religious patient receives from priests, chaplains, imams, rabbis or other religious authorities. Religious support, in terms of clinical medicine, is a spiritual support which religious patients obtain from religious and trained medical workers. The aim of this report was to present the effects of pastoral care and religious support in hospital treatment of a 73-year-old patient with the severe form of osteoarthritis. Case report. The 73- year-old, highly religious patient with severe form of osteoarthritis was admitted at the Clinic for Physical Medicine and Rehabilitation, Military Medical Academy in Belgrade, due to heterogeneous problems in the activities of daily living. The patient walked with difficulty using a stick, suffered pain, and was anxious and depressive. In order to objectively demonstrate effects of both pastoral care and religious support in this patient we performed multiple treatment with reversal design, in which the basic treatment consisting of hospital care, pharmacotherapy and physical therapy (the treatment A) was alternatively changed with the treatment that included combination of the basic treatment and religious support provided by religious physiatrist and physiotherapist (the treatment B) or combination of the basic treatment and pastoral care provided by military priest (the treatment C). The treatment A was applied three times and lasted two weeks, every time. Treatments B and C were applied once and lasted three weeks, each. The order of the treatments was: A?B?A?C?A. During the whole treatment period the patient?s condition was assessed by several measuring scale: the level of depression by The Hamilton Rang Scale for Depression and The Zung Self Rating Depression Scale; the level of anxiety by The Zung Self Rating Anxiety Scale; the functional capability of patient by The Barthel Index and The Functional Independent Measure. Measuring was carried out on a daily basis. In statistical analysis two nonparametric statistic were used: the percentage of non-overlapping data (PND) and the percentage of data points exceeding the median (PEM). PND and PEM values below 0.7 reflect questionable effectiveness of the treatment. The values between 0.7 and 0.9 reflect moderate effects. The values above 0.9 are considered as a highly effective treatment. The anxiety of the patient was moderately to significantly reduced after introducing religious support (treatment B: mean and mean deviation = 50.1 ? 10.89; variability = 4.598653; mean shift = 0.219626; PND = 0.6; PEM = 0.9) and pastoral care (treatment C: mean and mean deviation = 53.5 ? 5.90; variability = 9.062591; mean shift = 0.207407; PND = 0.9; PEM = 0.9). The patient?s depression was reduced after introducing pastoral care (treatment C: mean and mean deviation = 51.3 ? 4.66; variability = 10.99005; mean shift = 0.08881; PND = 0; PEM = 0.9). On the contrary, the patient?s functional capability was not significantly improved. Conclusion. In the highly religious patient with severe osteoarthritis pastoral care and religious support, applied along with the standard medical treatment of this condition, produced some beneficial effects on anxiety and depressive mood, but with no significant effect on patient?s functional capability.
10
De Groot, Kees. "Het buitenkerkelijke succes van de christelijke zielzorg." Religie & Samenleving 12, no. 2/3 (October 1, 2017): 143–59. http://dx.doi.org/10.54195/rs.12115.
Full textAbstract:
This article considers contemporary spiritual care in the Netherlands as the result of a development that started off with ecclesial initiatives. Through ecumenical cooperation, establishing a common professional organization, and initiating specialized training trajectories, priests, pastoral workers, ministers, rabbis, and humanistic counsellors have contributed to the development of a separate profession: spiritual care. Often these ‘new style’ chaplains work outside their own denomination. What started as an ecclesial service to patients, soldiers, and inmates has evolved into a new, precarious profession, sometimes only loosely connected with organized religion. Rather than an instance, however, of secularization or of a spiritual revolution, this persistence of the care of souls is regarded as a successful dissemination of the ecclesial tradition in the secular domain against the background of liquid modernity.
Dissertations / Theses on the topic "Pastoral Care Workers"
1
au, blennard@westnet com, and 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.
Full textAbstract:
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.
2
Hogeterp, Peter C. "Developing a network of lay pastoral care workers in a local church." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
Full text
3
Barrett-Lennard, Julie. "Responding pastorally to the ageing population: with a proposed training programme for clergy and lay pastoral workers." Thesis, Barrett-Lennard, Julie (2006) Responding pastorally to the ageing population: with a proposed training programme for clergy and lay pastoral workers. Masters by Research thesis, Murdoch University, 2006. https://researchrepository.murdoch.edu.au/id/eprint/204/.
Full textAbstract:
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.
4
Barrett-Lennard, Julie. "Responding pastorally to the ageing population : with a proposed training programme for clergy and lay pastoral workers /." Barrett-Lennard, Julie (2006) Responding pastorally to the ageing population: with a proposed training programme for clergy and lay pastoral workers. Masters by Research thesis, Murdoch University, 2006. http://researchrepository.murdoch.edu.au/204/.
Full textAbstract:
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.
5
Renfro, Johnny Elbert. "Pastoral care in the clinical setting a training initiative for volunteer chaplains in a community hospital /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
Full text
6
Job, Kay. "Beyond the natural : perceptions of spirituality and spiritual nurturing in volunteer pastoral care workers in christian ministry : implications for training." Thesis, Federation University Australia, 2018. http://researchonline.federation.edu.au/vital/access/HandleResolver/1959.17/171015.
Full textAbstract:
Practical and evidence-based research is scarce regarding the perceptions of spirituality and spiritual nurturing of volunteer pastoral care workers. This study set out to explore perceptions of spirituality and spiritual nurturing of volunteer pastoral care workers in a Christian ministry. The aim was to identify what influence their spirituality had on ministry, whether there were links between spiritual experiences, spiritual nurturing and spiritual growth and to develop relevant recommendations to improve training and praxis within the field of pastoral care, an area of increasing interest and demand within the Christian tradition. Thirty participants from an interdenominational volunteer ministry in the Christian tradition, Victorious Ministry Through Christ (VMTC), were interviewed and data were analysed using principles of Grounded Theory to inform subjective spiritual experiences and discover themes regarding spiritual awareness, sensitivity, and effective practice. There were strong indications that a totally dependent, reciprocal relationship exists between spirituality and the ability to minister, suggesting a negation of ability could occur by an absence, unawareness of, or disengagement from the existence of a spiritual dimension. The extent to which an individual was able to effectively and sensitively offer pastoral care was dependent on the degree to which properties of Substantive Spirituality were appropriated, demonstrated through strands of spiritual Sensibility, capacity for Reciprocity, and response to Modification, which combined to form Integrative Spiritual Function (ISF). ISF supported mature functioning of the individual personally, was pre-eminent to formation and effective ministry, and integrative for the whole person. ISF also informed the development of SIFTable; an example of an appraisal tool for use in pastoral care contexts to gauge competency. Recommendations regarding thoughtful and appropriate training of volunteer pastoral care personnel may assist in the formative process associated with ministry to ensure a holistic response to pastoral needs of the volunteer, and the recipient of ministry.Doctor of Philosophy
7
Brown, Suzanne Clare. "Perceptions of the pastoral care worker role and its effectiveness." Thesis, University of Warwick, 2004. http://wrap.warwick.ac.uk/2626/.
Full textAbstract:
This thesis discusses the pastoral care worker role as defined by Schools Outreach. Schools Outreach is a charitable Christian organisation who recruit, train and manage the provision of pastoral support in selected schools. The research aims to explore perceptions of the role in two junior schools and the extent to which the interventions of the pastoral care workers are successful. The research methods chosen include interviews, questionnaires, dairy entries and observations. The roles of the two pastoral care workers are researched as are the effectiveness of some of the programmes and activities they are involved with. Findings from the research are considered in the light of proposed national developments in multi-agency work. The author believes that issues encountered during this research are fundamental to the involvement of support services in schools.
8
Toussaint, L., J. R. Webb, and Jameson K. Hirsch. "Self-Forgiveness and Pursuit of the Sacred: The Role of Pastoral-Related Care." Digital Commons @ East Tennessee State University, 2017. https://dc.etsu.edu/etsu-works/469.
Full textAbstract:
Book Summary: The present volume is a ground-breaking and agenda-setting investigation of the psychology of self-forgiveness. It brings together the work of expert clinicians and researchers working within the field, to address questions such as: Why is self-forgiveness so difficult? What contexts and psychological experiences give rise to the need for self-forgiveness? What approaches can therapists use to help people process difficult experiences that elicit guilt, shame and self-condemnation? How can people work through their own failures and transgressions? Assembling current theories and findings, this unique resource reviews and advances our understanding of self-forgiveness, and its potentially critical function in interpersonal relationships and individual emotional and physical health. The editors begin by exploring the nature of self-forgiveness. They consider its processes, causes, and effects, how it may be measured, and its potential benefits to theory and psychotherapy. Expert clinicians and researchers then examine self-forgiveness in its many facets; as a response to guilt and shame, a step toward processing transgressions, a means of reducing anxiety, and an essential component of, or, under some circumstances a barrier to, psychotherapeutic intervention. Contributors also address self-forgiveness as applied to diverse psychosocial contexts such as addiction and recovery, couples and families, healthy aging, the workplace, and the military.
Among the topics in the Handbook: An evolutionary approach to shame-based self-criticism, self-forgiveness and compassion. Working through psychological needs following transgressions to arrive at self-forgiveness. Self-forgiveness and health: a stress-and-coping model. Self-forgiveness and personal and relational well-being. Self-directed intervention to promote self-forgiveness. Understanding the role of forgiving the self in the act of hurting oneself.
The Handbook of the Psychology of Self-Forgiveness serves many healing professionals. It covers a wide range of problems for which individuals often seek help from counselors, clergy, social workers, psychologists and physicians. Research psychologists, philosophers, and sociologists studying self-forgiveness will also find it an essential handbook that draws together the advances made over the past several decades, and identifies important directions for the road ahead.
9
Nel, Frederik Benjamin Odendal. "A practical theological study of community pastoral work : an ecosystemic perspective." Thesis, 1996. http://hdl.handle.net/10500/15598.
Full textAbstract:
Chapter 1 describes practical theology as a communicative operational science and stresses how important it is that a hermeneutical and narrative approach compliments it. It is shown that pastoral work must be launched from the church community. The premise is that the Enlightenment paradigm causes a reductionistic, individualistic and denominational approach to pastoral work. A holistic, comprehensive and ecologically orientated approach is proposed.
Chapter 2 discusses the need for an ecosystemic approach as a metaparadigrn for practical theology in terms of the move away
from the Newtonian view of science and the post-modem critiques of a technocratic society. This is supported by developments in systemic family therapy, constructionism and community psychology.
Chapter 3 describes an interrelated ecclesiology as a base theory for practical theology and pastoral work with reference to the church's interrelation with society and the need to include an anthropology as part of an ecclesiology. This interrelationship implies that the serving (diakonia) and caring (koinonia) functions of the church should converge, forming a diaconal pastorate.
In chapter 4 the secularised modem world-vie\v and the traditional African world-view, both functioning in South Africa, are employed to shed light upon the importance of the concept community for the church's pastoral work. The term community is broadened to include the idea of networking, emphasisingg that community is more than geographical proximity.
Chapter 5 is a quantitative investigation. by means of a questionnaire, of the views (ecosystemic/non-ecosystemic) of pastoral workers regarding the church and of pastoral work.
Chapter 6 discusses the implications of a community pastoral work approach. Pastoral work has a serving-caring role, but should also function prophetically, to conscientise. sensitise and empower people. The church as a healing community must become the springboard from which pastoral actions can face the challenge of AIDS (chapter 7). This will require the church to shift its paradigm from the reductionist, individualist approach, presently prevalent in society and church pastoral actions, to an all-encompassing. holistic one.Practical Theology
Th.D. (Practical Theology)
10
LASCHOVÁ, Daniela. "Paliativní a hospicová péče." Master's thesis, 2010. http://www.nusl.cz/ntk/nusl-49144.
Full textAbstract:
The thesis deals with palliative and hospice care. The thesis is divided into two parts - theoretical and practical. In the theoretical part there are provided with basic information about palliative care, it describes aspects of palliative care in terms of spiritual, social, psychological and physical. There are also recorded information on facilities that provide palliative care, their characteristic, mission and goals. The thesis is also reported on problems of dying, suffering and death. The work also records a pastoral and social care about dying seniors, a description of a multidisciplinary team of hospice care. The practikal part of the thesis is reported on a detection rate of awareness of palliative and hospice care at the clients of caritas Týn nad Vltavou. Next the research found out the respondents opinion of dignified dying in a domestic care
Books on the topic "Pastoral Care Workers"
1
Counselling skills for church and faith community workers. Philadelpha: Open University Press, 2003.
Find full text
2
Catholic Church. Pontificium Consilium de Apostolatu pro Valetudinis Administris. Charter for health care workers. Ikeja, Nigeria: Paulines Publications Africa, 1995.
Find full text
3
Catholic Church. Pontifical Council for Pastoral Assistance to Health Care Workers. Charter for health care workers: Pontifical Council for Pastoral Assistance to Health Care Workers. Boston: St Paul Books & Media, 1995.
Find full text
4
Morris, Roberta. Ending violence in families: A training program for pastoral care workers. [Toronto?]: United Church of Canada, 1988.
Find full text
5
Taylor, Charles. Counselling prisoners addicted to crime: An approach for chaplains and pastoral care workers. Hantsport, N.S: Lancelot Press, 1994.
Find full text
6
Challenges of health care workers vis-a-vis evangelical mission of Jesus Christ in Igboland, Nigeria. Zürich: LIT, 2015.
Find full text
7
William, de Montibus, ca. 1140-1213., ed. William de Montibus (c. 1140-1213): The schools and the literature of pastoral care. Toronto, Ont: Pontifical Institute of Mediaeval Studies, 1992.
Find full text
8
Alfred, King of England, 849-899. and Sweet Henry 1845-1912, eds. King Alfred's West-Saxon version of Gregory's Pastoral care. Millwood, N.Y: Kraus Reprint, 1988.
Find full text
9
Gilbert, Burnet. Gilbert Burnet's discourse of the pastoral care. Lewiston: E. Mellen Press, 1997.
Find full text
10
Kevin, Tripp, and Glen Genevieve, eds. Recovering the riches of anointing: A study of the Sacrament of the Sick : an International Symposium, the National Association of Catholic Chaplains. Collegeville, Minn: Liturgical Press, 2002.
Find full textBook chapters on the topic "Pastoral Care Workers"
1
Morrison, Sandra L. "Ako ki he nofo ‘a Kāinga: A Case Study of Pastoral Care Between Wakatū/Kono and Recognised Seasonal Employment Workers." In Handbook of Indigenous Education, 1–21. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-1839-8_9-1.
Full text
2
Morrison, Sandra L. "Ako ki he nofo ‘a Kāinga: A Case Study of Pastoral Care Between Wakatū/Kono and Recognised Seasonal Employment Workers." In Handbook of Indigenous Education, 1165–85. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-10-3899-0_9.
Full text
3
Sevelsted, Anders. "Moral Elites in the Danish Temperance Movement (1910–1919): Elite Struggles over Disease and Values." In Nonprofit and Civil Society Studies, 211–35. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-98798-5_10.
Full textAbstract:
AbstractThe chapter maps out the elite of the early Danish temperance movement and shows how distinct moral elites within the movement interpreted the cause according to their respective value frames while integrating the emerging disease frame of alcoholism. Theoretically, it argues for introducing the thus far estranged perspectives of elite studies and framing approaches to each other. The concept of moral elite is consequently introduced and defined as an elite that is rich in the resources on which moral authority is built, here limited to educational resources, organizational resources, and publications. The chapter applies a mixed methods design. First, social network analysis (SNA) is applied to a unique dataset comprising biographical information on 28 temperance leaders found in the Danish Who’s Who. The analysis reveals three distinct clusters within the temperance elite. Analyzing texts by the most prolific authors shows that each of the three clusters has a distinct profile: an elite dominated by medical doctors and theologians who articulate a traditional value frame according to which medical doctors and pastors carry a responsibility for the community – a responsibility that is expanded through philanthropy and specialized institutions; a revivalist elite of theologians and laymen who pursue a revivalist Holiness and civil society frame emphasizing faith’s healing abilities and the importance of organizing beyond the national church; and an organic elite that represented small farmers and workers and pushed an Enlightenment frame of direct democracy, rule of law, and education. The second part of the analysis shows how each elite cluster integrated the “alcoholism as a disease” belief frame in their value frames: traditional elites as a cause for institutionalization, revivalist elites as a reason to bolster the resilience in the population through faith, and the organic elite as a reason to promote self-care and education. In the final sections of the chapter, I tease out how the moral elite perspective may have implications for social movement research, especially in terms of holding movement elites accountable.
4
Dixhoorn, Chad Van. "God’s Physicians." In Church Life, 82–100. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198753193.003.0005.
Full textAbstract:
In accordance with its mandate from Parliament, the one hundred and twenty pastors brought together by the Westminster Assembly discussed doctrinal, disciplinary, and liturgical matters. Inevitably members of the gathering also found frequent occasion to disagree about best pastoral practice for parishioners struggling with sin, sickness, and ignorance. This chapter uses the viewpoints and arguments of Assembly members in a case study of seventeenth-century ideals regarding the pastor as godly shepherd and physician. Naturally the debates of a ten-year synod may not offer the best sampling of real-life pastoral perspectives. Thus this chapter sources its materials not only from the minutes of the Assembly but also from the personal papers and published works of its individual members. What emerges is a rich yet reliable picture of the range of perspectives on congregational care that obtained at the Westminster Assembly during some of the most critical years of the mid seventeenth century.
5
Hughes, Ann. "Print and Pastoral Identity." In Church Life, 152–71. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198753193.003.0009.
Full textAbstract:
This chapter explores the poignant dilemmas of those Presbyterian clergy who suffered ejection from their livings in 1662 following the passing and enforcement of the Act of Uniformity. Their commitment to a national church meant that they were reluctant Dissenters, demonstrated in ambiguous and complex relationships with the restored episcopal Church of England. For the likes of Samuel Clarke, Thomas Watson, Thomas Case, and other ejected Presbyterian ministers, print offered a way of establishing a virtual pastoral identity during the Restoration, not only through the production of new works but also through reissues of material first published during the 1640s and 1650s. The legacy of the Civil War was thus double-edged, in some ways comprising a culture of defeat, yet also contributing to a resolute and distinctive Presbyterian legacy through a vibrant print culture and the ongoing memorialization of Nonconformity.
6
Holton, David. "The Tragic, the Comic and the Tragicomic in Cretan Renaissance Literature." In Greek Laughter and Tears. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474403795.003.0021.
Full textAbstract:
Greek tragedy and comedy re-emerge in late sixteenth-century Crete, now based on Renaissance neo-classical prescriptions. Besides ‘pure’ examples of the genres we also find a tragedia di lieto fine (the biblical drama Abraham’s Sacrifice) and a pastoral idyll with a tragic outcome (The Shepherdess), while Kornaros’ verse romance Erotokritos plays with the possibility of a tragic ending before settling for the outcome proper to romance. This intermingling of the tragic and the comic – of tears and laughter – is common in Cretan Renaissance literature, and most fully realised in the new hybrid genre of tragicommedia pastorale, which seems to have been popular in Crete around 1600. Taking Panoria by Georgios Chortatsis as its main textual focus, this chapter explores the interaction of tears and laughter both at a textual level and in plot structure. While the theoretical bases of tragicomedy, as propounded by Guarini, clearly underpin works like Panoria, in the case of works belonging to other genres other factors are involved: Petrarchising tropes, which are common in Cretan literature, and the antithetical structures characteristic of the folk tradition. Panoria, set on Mount Ida, is thoroughly Cretan and at the same time thoroughly imbued with late-Renaissance poetics.
7
Nepstad, Sharon Erickson. "Peace, Nonviolence, and Disarmament." In Catholic Social Activism, 47–73. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479885480.003.0003.
Full textAbstract:
This chapter explores the pacifism of the early Christian church and how the conversion of Constantine in the fourth century led to the development of the just war doctrine. At the conclusion of World War II, the advent of the nuclear arms race rendered some aspects of the just war doctrine obsolete. Pope John XXIII addressed these concerns in his encyclical Pacem in Terris, released in 1963. Numerous Catholic peace groups thought that the Vatican did not take a strong enough stance on war, militarism, and nuclear weapons. The Catholic Worker movement called for a return to pacifism and introduced the techniques of nonviolent noncooperation with civil defense drills in the 1950s. The chapter covers other Catholic peace movements and organizations, including Pax Christi, the Catholic Left that opposed the Vietnam War through draft card burnings and draft board raids, and the Plowshares movement, whose members damaged nuclear weapons to obstruct the nuclear arms race. Eventually, the US Catholic Bishops released the pastoral letter The Challenge of Peace, which condemned nuclear weapons and called for disarmament.
8
Brown, Jeannette E. "Chemists Who Work in Industry." In African American Women Chemists in the Modern Era. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190615178.003.0006.
Full textAbstract:
Dr. Dorothy J. Phillips (Fig. 2.1) is a retired industrial chemist and a member of the Board of Directors of the ACS. Dorothy Jean Wingfield was born in Nashville, Tennessee on July 27, 1945, the third of eight children, five girls and three boys. She was the second girl and is very close to her older sister. Dorothy grew up in a multi- generational home as both her grandmothers often lived with them. Her father, Reverend Robert Cam Wingfield Sr., born in 1905, was a porter at the Greyhound Bus station and went to school in the evenings after he was called to the ministry. He was very active in his church as the superintendent of the Sunday school; he became a pastor after receiving an associate’s degree in theology and pastoral studies from the American Baptist Theological Seminary. Her mother, Rebecca Cooper Wingfield, occasionally did domestic work. On these occasions, Dorothy’s maternal grandmother would take care of the children. Dorothy’s mother was also very active in civic and school activities, attending the local meetings and conferences of the segregated Parent Teachers Association (PTA) called the Negro Parent Teachers Association or Colored PTA. For that reason, she was frequently at the schools to talk with her children’s teachers. She also worked on a social issue with the city to move people out of the dilapidated slum housing near the Capitol. The town built government subsidized housing to relocate people from homes which did not have indoor toilets and electricity. She was also active in her Baptist church as a Mother, or Deaconess, counseling young women, especially about her role as the minister’s wife. When Dorothy went to school in 1951, Nashville schools were segregated and African American children went to the schools in their neighborhoods. But Dorothy’s elementary, junior high, and high schools were segregated even though the family lived in a predominately white neighborhood. This was because around 1956, and after Rosa Park’s bus boycott in Montgomery, AL, her father, like other ministers, became more active in civil rights and one of his actions was to move to a predominately white neighborhood.