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Journal articles on the topic 'Pastoral counseling. Theological anthropology'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

De Jong Van Arkel, Jan. "Recent Movements in Pastoral Theology." Religion and Theology 7, no. 2 (2000): 142–68. http://dx.doi.org/10.1163/157430100x00027.

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AbstractThe article maps the major trends and movements in the field of pastoral care and counselling and pastoral theology during the last ten years as they are reflected in publications. The areas which receive focused attention are the influence of and response to postmodern culture; renewed interest in ethical problems and the way these are attended to; the phenomenal contributions by feminist and womanist pastoral theologians; the much more prominent use of theological language rather than psychological jargon; renewed interest in the importance of pastoral anthropology; the recurring the

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2

De Jongh Van Arkel, Jan. "Recent Movements in Pastoral Theology." Religion and Theology 7, no. 4 (2000): 142–68. http://dx.doi.org/10.1163/157430100x00351.

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AbstractThe article maps the major trends and movements in the field of pastoral care and counselling and pastoral theology during the last ten years as they are reflected in publications. The areas which receive focused attention are the influence of and response to postmodern culture; renewed interest in ethical problems and the way these are attended to; the phenomenal contributions by feminist and zuomanist pastoral theologians; the much more prominent use of theological language rather than psychological jargon; renewed interest in the importance of pastoral anthropology; the recurring th

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3

Honeycutt, Roy L. "Pastoral Counseling in Theological Education." Review & Expositor 94, no. 4 (1997): 531–54. http://dx.doi.org/10.1177/003463739709400405.

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4

TOWNSEN, LOREN. "THEOLOGICAL REFLECTION, PASTORAL COUNSELING AND SUPERVISION." Journal of Pastoral Theology 12, no. 1 (2002): 63–74. http://dx.doi.org/10.1179/jpt.2002.12.1.006.

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5

Oates, Wayne E. "The Theological Context of Pastoral Counseling." Review & Expositor 94, no. 4 (1997): 521–30. http://dx.doi.org/10.1177/003463739709400404.

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6

Vaughn, J. Patrick. "Evangelism: A Pastoral Theological Perspective." Journal of Pastoral Care 49, no. 3 (1995): 265–72. http://dx.doi.org/10.1177/002234099504900304.

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Proposes that when evangelism is theologically grounded in the suffering love of the triune God, the image of evangelist can shape and inform the ministry of pastoral care and counseling. Explores this Christian understanding of evangelism through the metaphors of obligation and the cross.

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Giblin, Paul, and Jay Stark-Dykema. "Master's-Level Pastoral Counseling Training." Journal of Pastoral Care 46, no. 4 (1992): 361–71. http://dx.doi.org/10.1177/002234099204600405.

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Describes the rapid development and transformation of graduate training in pastoral counseling. Identifies and describes thirty-five Master's-level programs in terms of program variables, student demographics, theological and psychological curricula, support for personal formation, internship and supervision, and graduates' professional affiliation and employment. Notes that the findings reflect a surge of interest in spirituality and an evolving understanding of ministry, particularly lay ministry. Suggests recommendations for future research.

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8

Townsend, Loren L. "Creative Theological Imagining: A Method for Pastoral Counseling." Journal of Pastoral Care 50, no. 4 (1996): 349–63. http://dx.doi.org/10.1177/002234099605000404.

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Presents a model for training pastoral counseling specialists in which practical and useable pastoral methods are utilized. Stresses the significance of a theological framework in formulating case material and in developing appropriate therapeutic interventions which take account of the whole person.

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Duffett, Robert. "The Intellectual Foundation of Pastoral Counseling: A Perspective on the Future of the Profession." Journal of Pastoral Care 49, no. 3 (1995): 255–63. http://dx.doi.org/10.1177/002234099504900303.

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Reflects on the intellectual nature of pastoral counseling, compares it with certain aspects of contemporary research in psychiatry and clinical psychology, and offers some observations regarding the uniqueness of pastoral counseling as a profession. Argues that pastoral counseling can offer a truly wholistic view of mental health if (1) its intellectual foundation is developed in theological perspective, (2) continues to integrate its theological dimension with clinical psychology and psychiatry, and (3) evaluates its applied research within the framework of the normative standards of mental

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10

West, Gordon F., and JoLynne Reynolds. "The Applicability of Selected Rational-Emotive Therapy Principles for Pastoral Counseling." Journal of Pastoral Care 51, no. 2 (1997): 187–94. http://dx.doi.org/10.1177/002234099705100206.

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Examines the compatibility and possibility of communication between pastoral counseling and Rational-Emotive Therapy (RET). Uses a Delphi technique to determine whether a randomly selected group of pastoral counselors (N=15) believe that the basic principles of RET can be used without surrendering theological tenets foundational to pastoral counseling. Concludes that some RET principles may be applicable for pastoral counseling.

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11

Rowatt, G. Wade. "Oates' Theological Model for Psychology and Pastoral Counseling." Review & Expositor 101, no. 1 (2004): 87–95. http://dx.doi.org/10.1177/003463730410100108.

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12

Ramsay, Nancy J. "Compassionate Resistance: An Ethic for Pastoral Care and Counseling." Journal of Pastoral Care 52, no. 3 (1998): 217–26. http://dx.doi.org/10.1177/002234099805200302.

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Develops an ethic for ministries of care and counseling grounded in a scriptural and theological perspective which stresses the empowering love of God and the real possibilities of human love for one another. Argues that such a scriptural and theological framework holds special power in the recovery from child sexual abuse. Proposes and explicates the notion of “compassionate resistance” and how it can serve as a dynamic witness for sexual abuse survivors.

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13

Kelley, Joseph T. "Some Implications of Lonergan's View of Conversion for Pastoral Counseling." Journal of Pastoral Care 40, no. 4 (1986): 359–66. http://dx.doi.org/10.1177/002234098604000410.

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Notes similarities between art and psychotherapy. Argues that Bernard Lonergan's understanding of intellectual, moral, and religious conversion provides a helpful framework for seeing the processes of pastoral counseling and offers as well a good illustration of how our theological notions can enrich the pastoral counselor's hermeneutic project.

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Hightower, James E. "Pastoral Counseling Training: Training Goals in a Changing Environment." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 56, no. 3 (2002): 243–54. http://dx.doi.org/10.1177/154230500205600305.

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Pastoral counseling training is redefining itself in a changing environment. Theological education and ordination and church relatedness once was the crucible that shaped pastoral counselors. Today that formation process is being redefined as an increasing number of non-theologically trained students who are not seeking ordination come to increasingly fewer pastoral counseling training programs for formation in integrating spirituality and psychotherapy. This article outlines a statement of who an ideal intern would be in one pastoral counseling training program, lists fourteen goals of the tr

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15

Hill, E. Wayne. "A Collaborative Pastoral Care and Counseling Supervisory Model." Journal of Pastoral Care 55, no. 1 (2001): 69–80. http://dx.doi.org/10.1177/002234090105500108.

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Presents a collaborative pastoral care and counseling supervisory model based on constructivism and attachment theories. Addresses issues concerning cognition, learning theory, and anxiety. Identifies the stages in the supervisory process. Discusses ways in which cognitive, emotional, and social development are linked to attachment theory and places this in the context of supervision in pastoral counseling. Reflects on the theological relevance of attachment theory utilizing the biblical parable of the prodigal son.

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Kae-Jé, Bert. "Psychologist or Theologian? Pastoral Counseling, Supervision, and Professional Identity." Journal of Pastoral Care 47, no. 1 (1993): 65–77. http://dx.doi.org/10.1177/002234099304700108.

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Raises professional identity issues of pastoral counselors and notes implications of these for supervision, theological education, and relationships with other mental health professions. Responses to the articles are provided by C. Roy Woodruff, Brian H. Childs, and Jonathan H. Waddell.

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Means, J. Jeffrey. "Pastoral Counseling: An Alternative Path in Mental Health." Journal of Pastoral Care 51, no. 3 (1997): 317–28. http://dx.doi.org/10.1177/002234099705100307.

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Claims that a strong professional identity is key to offering a healing presence and that pastoral counselors can use their dis-ease with conflicting paradigms and wave-trends in mental health care and the wider culture to maintain a professional identity rooted in the history of pastoral care and their respective theological and psychological worldviews. Identifies these wave-trends as the defensive use of language, the medicalization of normal human experience, the lack of interest in developmental perspectives on human life, and the overlooking and denial or internal mental processes of per

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Messakh, Besly J. T. "DIMENSI PASTORAL DALAM DOA: MENEMUKENALI PRAKTIK DOA YANG BERTANGGUNGJAWAB DALAM PELAYANAN PENDAMPINGAN DAN KONSELING PASTORAL." Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen, dan Musik Gereja 3, no. 2 (2019): 33–46. http://dx.doi.org/10.37368/ja.v3i2.95.

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Looking from a pastoral care and counseling perspective, prayer as a ritual is a human response for God’s action. As a response, prayer presupposes a responsible communication with God as absolute authority in one’s life. If the communication running well, the pastoral function of prayer as a ritual enhance people well-being mentality and spirituality. Therefore, when doing pastoral care or pastoral counseling, pastoral caregiver needs to make sure that people have healthy communication with true God as the Ultimate Absolute Authority. For those reasons, a pastoral caregiver should understand

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VanKatwyk, Peter L. "Pastoral Counseling as a Spiritual Practice: An Exercise in a Theology of Spirituality." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 56, no. 2 (2002): 109–19. http://dx.doi.org/10.1177/154230500205600202.

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The author explores reasons for differentiating pastoral care from spiritual care and presents a theological exercise in articulating pastoral counseling as a spiritual practice. Viewing spirituality from systemic and constructivist perspectives, the author utilizes Paul Tillich's ontology of polarities. He describes spirituality as a subjective, “fuzzy,” and inclusive concept and argues for the need for pastoral specialists to theologically articulate their ministry not only as a pastoral but also as a spiritual discipline.

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20

김기철. "Pastoral Theological Anthropology of Bridging Theology and Psychology." THEOLOGICAL THOUGHT ll, no. 170 (2015): 249–82. http://dx.doi.org/10.35858/sinhak.2015..170.008.

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21

SteinhoffSmith, Roy. "Dreaming of spiders: Abuse, economics, and theological insecurity in pastoral counseling." Pastoral Psychology 44, no. 6 (1996): 395–409. http://dx.doi.org/10.1007/bf02297801.

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이희철. "Shame, Is It a Hindrance or a Guide in Counseling?: Pastoral Theological Lessons for Pastoral Counselors." Journal of Pastoral Care and Counseling 15, no. ll (2010): 72–96. http://dx.doi.org/10.23905/kspcc.15..201011.003.

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23

Lee, Chang-Kyoo. "A Pastoral Theological Perspective on Positive Psychology and Positive Psychology's Implications for Pastoral Care and Counseling." Theology and Praxis 48 (February 28, 2016): 221–55. http://dx.doi.org/10.14387/jkspth.2016.48.221.

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24

Dueck, Alvin, and Sherry M. Walling. "The Theological Contributions of Bishop K. H. Ting to Christian/Pastoral Counseling." Pastoral Psychology 56, no. 2 (2007): 143–56. http://dx.doi.org/10.1007/s11089-007-0100-3.

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25

O'Connor, Thomas St James, and Elizabeth Meakes. "A Canadian Qualitative Study on Theological Reflection in Pastoral Care and Counseling." Journal of Spirituality in Mental Health 10, no. 1 (2008): 19–34. http://dx.doi.org/10.1300/j515v10n01_03.

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26

Fraser, Ryan Noel. "A Fairy Tale with a Twist: Pastoral Counseling with Adoptive Families." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 59, no. 1-2 (2005): 63–78. http://dx.doi.org/10.1177/154230500505900107.

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Adoption counseling often focuses primarily on the enigmatic issues faced by adoptees. Very little attention, however, is pointed in the direction of the adoptive parents and their unique struggles. This article begins by providing some current information on adoption in the United States and ensuing implications for pastoral caregiving. Some of the unique challenges associated with the adoption experience are delineated, primarily focusing on systemic and personal issues faced by many adoptive families. Several practical interventions are suggested for pastoral caregivers working with adoptiv

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Nguyen, Tuyen D. "Immigrant Asian Youth and Cultural-Identity Challenges: Implications for Pastoral Counseling Practice." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 60, no. 1-2 (2006): 59–67. http://dx.doi.org/10.1177/154230500606000107.

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Immigrant Asian youth's five cultural-identity stages and their challenges are examined. Theological significance in working with immigrant Asian youth is also the focus of this article. The essay concludes with implications for pastoral counseling practice, with respect to culturally sensitive effective therapeutic treatment of immigrant Asian youth and their families.

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정연득. "Paul Ricoeur’s Hermeneutics of the Self and Pastoral Theological Anthropology." Journal of Pastoral Care and Counseling 18, no. ll (2012): 238–65. http://dx.doi.org/10.23905/kspcc.18..201205.008.

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O'Connor, Thomas St James, and Elizabeth Meakes. "Time spent weekly on theological reflection in pastoral care and counseling: A Canadian ethnographic study." Studies in Religion/Sciences Religieuses 38, no. 3-4 (2009): 467–79. http://dx.doi.org/10.1177/00084298090380030401.

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This qualitative research examines how much time is spent in theological reflection in the praxis of pastoral care and counseling. Seventy-five persons were interviewed from four cultures: chaplains, pastoral counselors, community clergy and seminary students who had completed a congregational internship. Seventy participants were from Christian faith groups with five from Muslim, Unitarian and spiritual faith groups. Individual interviews and focus groups were used. Findings showed that seminarians averaged 7.5 hrs/wk, community clergy 7 hr/wk, chaplains 6 hrs/wk and pastoral counselors 4.2 h

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Lamothe, Ryan. "A Psychodynamic Perspective and Theological Implications of Hate and Hostility in Pastoral Counseling." American Journal of Pastoral Counseling 1, no. 3 (1998): 27–45. http://dx.doi.org/10.1300/j062v01n03_03.

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31

Hunter, Rodney J. "Pastoral Theological Reflections on Pamela Cooper-White's Shared Wisdom: Use of the Self in Pastoral Care and Counseling." Pastoral Psychology 55, no. 2 (2006): 213–16. http://dx.doi.org/10.1007/s11089-006-0042-1.

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32

Louw, Daniël, and G. A. Dames. "The professionalization of pastoral caregiving." STJ | Stellenbosch Theological Journal 6, no. 2 (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 com

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Silva, Neir Moreira da. "Espiritualidade e saúde mental no contexto do aconselhamento pastoral." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 7, no. 10 (2015): 97. http://dx.doi.org/10.20890/reflexus.v7i10.203.

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Resumo: Esse artigo tem por objetivo abordar as implicaçõesestabelecidas por meio da espiritualidade e saúde mental no contexto e práxis do aconselhamento pastoral a partir da realidade docontexto religioso pentecostal. Os dados analisados fazem parte da pesquisa realizada com pastores pentecostais da cidade de Curitiba no ano de 2012. A partir da fundamentação bíblico-teológica e outros saberes, em especial a psicologia, o autor propõe a compreensão do sofrimento humano sob a perspectiva da promoção da saúde mental bem como por meio da vivência e manifestação da espiritualidadehumana. O artig

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O'Connor, Thomas St James, and Elizabeth Meakes. "Canadian Ethnographic Study of Sources and Definitions of Theological Reflection in Pastoral Care and Counseling." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 62, no. 1-2 (2008): 113–26. http://dx.doi.org/10.1177/154230500806200111.

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35

Ka, Yohan. "Pastoral Counseling for Peace and Maturation of Faith Community - Necessity of Confrontation and Theological Reflection -." Theology and praxis 43 (February 28, 2015): 337–76. http://dx.doi.org/10.14387/jkspth.2015.43.337.

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Lee, Chang-Kyoo. "A Pastoral Theological Reflection on Carl Rogers’ Person-Centered Therapy and its Implications for the Praxis of Pastoral Care and Counseling." Theology and Praxis 61 (September 30, 2018): 265–99. http://dx.doi.org/10.14387/jkspth.2018.61.265.

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37

Kacela, Xolani. "Being One with the Spirit: Dimensions of a Mystical Experience." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 60, no. 1-2 (2006): 83–94. http://dx.doi.org/10.1177/154230500606000109.

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Mystical experience has intrigued both religious and non-religious persons for centuries. Several elements of mystical experience have been identified by scholars of the psychology of religion. This essay explores those critical elements and appropriates them in developing a theological anthropology. This understanding is expanded using the framework of the mystic, Howard Thurman, who argued that true mysticism leads to responsible action. Together these components form the basis for a pastoral theological framework for mystical experience.

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Auxier, John W. "That Dragon, Cancer Goes to Seminary." Christian Education Journal: Research on Educational Ministry 15, no. 1 (2018): 105–17. http://dx.doi.org/10.1177/0739891318759725.

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That Dragon, Cancer is a “serious” video game that has garnered wide attention in the gaming community and popular press. The game was created by a team of independent game designers led by Ryan and Amy Green as a way of sharing their family’s journey of caring for their son Joel, who had been diagnosed with pediatric cancer. This article describes the use of the game within a graduate course on pastoral counseling and reflects upon student reactions as an example of the potential usefulness of serious games in theological education.

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Melina, Livio. "Interpretazioni di Gaudium et spes e recezione di Humanae vitae." Teologia i Moralność 13, no. 2(24) (2019): 67–81. http://dx.doi.org/10.14746/tim.2018.24.2.4.

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The conflict of interpretations on Pope Paul VI’s encyclical Humanae vitae in his relationship with the pastoral constitution Gaudium et spes of the Vatican Council II was rekindled with the triggering of the idea that Amoris laetitia represents a “paradigm shift” for the pastoral. The essay explores the contents of the theological debate around four themes: anthropology (which personalism?), the theology of marriage (what love?), morality (what conscience?), ecclesial practice (which pastoral care?).It results that there is the truth of the incarnation against a neo-gnostic drift in the inter

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Choi, Min Soo. "A Practical Theological Approach on Pastoral Care and Counseling: Focusing on Don S. Browning's A Fundamental Practical Theology." Journal of Pastoral Care and Counseling 12, no. ll (2009): 154–78. http://dx.doi.org/10.23905/kspcc.12..200905.005.

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Pramuk, Christopher. "“Living in the Master's House”: Race and Rhetoric in the Theology of M. Shawn Copeland." Horizons 32, no. 02 (2005): 295–331. http://dx.doi.org/10.1017/s0360966900002565.

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ABSTRACTM. Shawn Copeland joins a liberationist epistemology with the conceptual framework of Bernard Lonergan to offer both a stinging critique of racism and a constructive Catholic theological anthropology. This essay examines Copeland's grounding of theological anthropology in two dimensions: the historical experience of poor women of color, and eschatological solidarity in the Mystical Body of Christ. The second major concern of this essay is the rhetoric of race in black theology and its reception among white theologians. The author, from his perspective as a white, male Catholic theologi

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Park, Eun-Jung, and Jong-Min Lee. "Human Understanding and Practical Theological Application from the Perspective of the “Living Soul” : Focusing on Christian Education and Pastoral Counseling." Theology and Praxis 73 (February 28, 2021): 473–502. http://dx.doi.org/10.14387/jkspth.2021.73.473.

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Banoet, Fiktor Jekson. "Shamanisme dan Kesurupan: Teologi Demonik—Eksplorasi Demonologi Sosial dengan Demonologi Spiritis dalam Perspektif Non-Barat dan Implikasi Pastoral Lintas Budaya dan Agama." Aradha: Journal of Divinity, Peace and Conflict Studies 1, no. 1 (2021): 19. http://dx.doi.org/10.21460/aradha.2021.11.534.

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Abstract As a social and cultural phenomenon, shamanism and possession are often mistakenly understood. The point of view at issue in these two forms of demonology is how we monitor the beginning of its proposition, not just the preposition that departs from the practice of pastoral, but its context-based epistemology. This is due to the difference in the peculiarities of the counseling model in the West and the East, especially Asia. Second, from theological heritage, we rarely understand both phenomena from demonology theology. Third, this paper aims to clarify the pathology of underst

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44

Ficek, Ryszard. "Christian Faith in Dialogue with Contemporary Culture in the Personalist Thought of John Paul II and Cardinal Stefan Wyszyński." Verbum Vitae 39, no. 2 (2021): 543–69. http://dx.doi.org/10.31743/vv.12227.

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This article presents the intellectual legacy of both John Paul II and Cardinal Stefan Wyszyński as advocates of a personalist view of culture. Their teaching emphasizes the person and human dignity in striving for human self-fulfillment in a community seeking God’s transcendence. In this regard, their personalist vision of culture was defined in the context of the Second Vatican Council’s teaching. Therefore, the theological anthropology of both John Paul II and Cardinal Wyszyński is based on personalism, communion, dialogue, and freedom. Nevertheless, when God is marginalized by human activi

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Driscoll, Joseph J. "Book Review: A Mature Faith: Spiritual Direction and Anthropology in a Theology of Pastoral Care and Counseling." Journal of Pastoral Care 55, no. 2 (2001): 213–14. http://dx.doi.org/10.1177/002234090105500214.

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O’Connor, Thomas St James, and Elizabeth Meakes. "Connection to Early Church Theologians: Canadian Ethnographic Study on the Similarities and Differences between Prayer and Theological Reflection in Pastoral Care and Counseling." Pastoral Psychology 56, no. 5 (2008): 497–506. http://dx.doi.org/10.1007/s11089-008-0128-z.

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O'Connor, Thomas St James, and Elizabeth Meakes. "Poetic Imagination: A Qualitative Study on Emotion, Images, and Verses from Sacred Texts in the Praxis of Theological Reflection in Pastoral Care and Counseling." Journal of Health Care Chaplaincy 14, no. 2 (2008): 133–45. http://dx.doi.org/10.1080/08854720802129117.

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Simanjuntak, Linda Zenita, Malik Malik, and Hasahatan Hutahaean. "Efektifitas Strategi Pelayanan Pastoral Konseling Kepada Pasien Panti Rehabilitasi Narkoba." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 5, no. 1 (2021): 67. http://dx.doi.org/10.46445/ejti.v5i1.352.

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The number of young people who fall into the trafficking of drugs is increasing. The phenomenon of the number of prisons and detention centers inhabited by people assisted by drug cases is no longer a secret. It is not uncommon for church youth to be counted on that number so that components of the Church such as pastors, assemblies, service activists, and other elements of society deserve to give a more serious portion of attention. Because the face of the future church cannot be separated from the Church Youth today. This research departs from this fact and the services of North Sumatra STT

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Elsbernd, Mary. "The Reinterpretation of Gaudium et Spes in Veritatis Splendor." Horizons 29, no. 2 (2002): 225–39. http://dx.doi.org/10.1017/s0360966900010112.

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ABSTRACTCommentators have concluded that frequent reference in Veritatis splendor to Gaudium et spes demonstrates a continuity of thought with the pastoral constitution, characteristic of a reiterative model of the use of prior magisterial teaching, one continuous teaching applied to additional issues. Recent centuries have shown that the encyclical teachings are often a vehicle for papal reinterpretation or recontextualization of previous teachings. This paper contends that the use of Gaudium et spes in Veritatis splendor follows this second model. The study demonstrates: first, that the theo

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Fornasier, Rafael Cerqueira. "Linhas para uma hermenêutica do fenômeno familiar em contexto social e eclesial." Revista Eclesiástica Brasileira 76, no. 302 (2018): 304–30. http://dx.doi.org/10.29386/reb.v76i302.201.

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Síntese: Visando o aprofundamento em âmbito teológico-pastoral do tema da família na atualidade, o presente artigo propõe uma abordagem hermenêutica do fenômeno familiar ou do “fazer família” para além de apriorismos epistemológicos, a partir de contribuições oriundas do âmbito da sociologia e da filosofia de cunho marcadamente antropológico, que permitem assumi-la, quer seja em nível social quer eclesial, como uma modalidade essencial da experiência humana, ou ainda, como lugar fundamental e privilegiado da geração, da formação e da transmissão da experiência propriamente humana.Palavras-chav

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