However, an understanding of what it means to be 'Pastoral` can often be misinterpreted; and, particularly so, within the precincts of the Christian church....
Pastoral care influences the tone of the whole school. It is crucial in creating an atmosphere in which young people feel secure, know that they are valued as individuals, and are encouraged in their learning, growth and social development.
Black Pastors by listening and telling stories have helped their congregation acknowledge God’s work in the midst of storms and suffering that come upon our lives.
Pastoral Care for the African American takes on a different meaning than Preaching and Worship.
What strategies would you use to assess the effectiveness of the service you and your organization provided, and how would you use this information to improve your effectiveness and future responses.
David K Switzer, Pastoral Care Emergencies (Fortress Press 2000)
Milton Mayeroff, On Caring (New York: Harper & Row, 1971)
This is best done in a private setting rather than a public worship or preaching session.
In order to provide positive Pastoral Care, Story listening is also an important dimension of African American Pastoral Care.
is a peak body that represents a cross-section of pastoral care providers and is accountable to the community through the network of pastoral carers and pastoral care providers in Canberra, Australia.
The Council includes representation from religious and spiritual organisations and pastoral carers, together with representation from organisations concerned with pastoral care, and appropriate representation by the ACT Government.
INSTRUCTIONS FOR INTEGRATIVE PAPER-MINISTRY OF PASTORAL CARE INTEGRATIVE FINAL CASE STUDY
You readily changed some appointments and agreed to go over. You also asked if you could let the care team and Ruth’s Sunday School class know about Carl’s death.
Today almost half the couples who come for marriage preparation in the Catholic Church are in a cohabiting relationship. 1 Cohabitation, in a commonly understood sense, means living together in a sexual relationship without marriage. Living together in this way involves varying degrees of physical and emotional interaction. Such a relationship is a false sign. It contradicts the meaning of a sexual relationship in marriage as the total gift of oneself in fidelity, exclusivity, and permanency.
Over the past twenty-five years cohabitation has become a major social phenomenon affecting the institution of marriage and family life. 2 It is also an extremely perplexing issue for priests, deacons, and lay pastoral ministers who help couples prepare for marriage in the Church.
In 1988 the NCCB Committee on Pastoral Practices published Faithful to Each Other Forever: A Catholic Handbook of Pastoral Help for Marriage Preparation. The intent of this volume was to be a resource for those involved in marriage preparation work. It remains a very useful and comprehensive pastoral tool.
Faithful to Each Other Forever discussed (pp. 71-77) the question of cohabitation under two headings: (a) input on cohabitation from personal experiences and the behavioral sciences and (b) pastoral approaches to cohabiting couples. In this latter section the handbook drew upon the written policies of a few dioceses to present a range of possible options for working with cohabiting couples who come seeking marriage in the Church.
Now, nearly twelve years after the original work of Faithful to Each Other Forever, the cumulative pastoral experience of ministering to cohabiting couples has broadened and deepened. This is reflected, at least partially, in the increased number of dioceses that now include a treatment of the issue within their marriage preparation policies.
In this present resource paper the NCCB Committee on Marriage and Family builds upon the foundation provided by Faithful to Each Other Forever when it first treated the question of cohabitation. The paper adopts the same two-part structure: empirical data and pastoral approaches. Its purpose is two-fold:
to which the offering of pastoral / spiritual care can be of support. Religious traditions are a source of comfort and direction in life for many. It is our spirituality that is at the core of self identity and sense of purpose in life.
The pastoral caregiver has to have an open mind to this spiritual development in such things as his or her spiritual gifts, for growth within him or herself and within his or her care giving.
In conjunction with this relationship with Christ the quality of relevant response with regard to ...
4. The final section is how you would apply (one page) the information you have learned to a potential counseling setting. This could be in a church or clinical session. Develop this section as if you are a pastor or clinician and your parishioner or client has come to you with a problem, needing your help. You may want to pick one of the following “normal” problems for this section: depression, grief, substance abuse, spousal infidelity, unforgiveness, etc.