Academic literature on the topic 'Pastoral counseling. Theological anthropology'

This chapter looks at a particular instance of the local production of Catholicism in Cameroon by focusing on the agency of a ritual specialist and promoter of inculturation, Father Hebga, a Jesuit charismatic priest, who negotiates the related contradictions through ambiguous processes of religious and cultural hybridization. The leading pastoral concern at the heart of his praxis is the satisfaction of the needs of the faithful searching for healing in the framework of the catholic charismatic renewal. As one of the pioneers of Catholic charismatic renewal in Sub-Saharan Africa, Hebga’s agency mediates between the institutional constraints of the church hierarchy and the religious needs of the masses. The wider ideological framework is the discourse of Inculturation which has dominated theological debates in Africa Catholicism since the 1970s. In this context we see how Father Hebga operates as a cultural broker of postcolonial discourses, vying to restore the dignity of Africans violated by symbolic violence associated with the slave trade, colonization and Christian missionization.

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.