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TEACHING PASTORAL THEOLOGY FROM A GLOBAL PERSPECTIVE 从全球的角度教导教牧神学
Pub Date : 1995-06-01 DOI: 10.1179/JPT.1995.5.1.011
Homer L. Jernigan
In March of 1993, the Association of Theological Schools sponsored a "Consultation on Globalization and the Practical Theological Disciplines." Papers from the consultation were printed in Theological Education, XXX, I. What follows is a condensation and revision of a paper that was part ofthat volume. My formal work on this topic began in 1989 with a workshop on "A Transcultural Perspective on Pastoral Theology" at the annual meeting of the Society for Pastoral Theology. The workshop reflected interest in cross-cultural studies that had begun in the late 1960s with a cross-cultural approach to a course in "Pastoral Psychology and Theology" and a seminar on "Pastoral Care and Cultural Patterns." The initial focus of the seminar was on "Death and Bereavement." A sabbatical leave in Singapore in 1971-72 provided an opportunity to study the response to death in Chinese society. After our return from Singapore, the focus of the seminar changed to "Aging;" and in 1985 Margaret (my wife) and I studied aging in Taiwan and Singapore. In 1991 we returned to Asia, where we both taught at Trinity Theological College, and visited Taiwan and the Philippines under the auspices of the United Board for Christian Higher Education in Asia. My thinking about teaching pastoral theology in global perspective continues to develop, and the present article is more than a condensed version of the Theological Education paper. That paper concluded with a syllabus for a "dream" course in Pastoral Theology. Such a syllabus is beyond the scope of this article, but the underlying assumptions and some of the ideas about the objectives, content, and methodology of teaching pastoral theology are included.
1993年3月,神学院协会发起了一次“全球化与实用神学学科协商会”。这次咨询的论文发表在《神学教育,XXX, i》上。以下是该卷中的一篇论文的浓缩和修订。我对这一主题的正式研究始于1989年,当时我在教牧神学协会年会上参加了一个名为“跨文化视角的教牧神学”的研讨会。讲习班反映了人们对跨文化研究的兴趣,这种兴趣始于20世纪60年代末,在“教牧心理学和神学”课程和“教牧关怀和文化模式”研讨会上采用了跨文化方法。研讨会最初的重点是“死亡与丧亲之痛”。1971-72年在新加坡的休假为研究中国社会对死亡的反应提供了机会。我们从新加坡回来后,研讨会的重点转向了“老龄化”;1985年,玛格丽特(我的妻子)和我在台湾和新加坡研究老龄化。1991年,我们回到亚洲,在三一神学院任教,并在亚洲基督教高等教育联合委员会的主持下访问了台湾和菲律宾。我在全球视野下教牧神学的思考在不断发展,这篇文章不仅仅是《神学教育》论文的浓缩版。那篇论文最后给出了教牧神学“梦”课程的教学大纲。这样的教学大纲超出了本文的范围,但是基本的假设和一些关于教牧神学的目标、内容和方法的想法都包括在内。
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引用次数: 6
MY THEOLOGICAL HOME IS IN AN ASYMMETRICAL DUPLEX 我的神学家在一套不对称的复式公寓里
Pub Date : 1995-06-01 DOI: 10.1179/JPT.1995.5.1.005
Charles W. Taylor
The purpose of this article is to tell you about my theological home and how it informs my work as a pastoral theologian. I dare to do this because I believe that the uniqueness of my home will enrich the discussion of pastoral theology. The steering committee of the Society for Pastoral Theology asked me to give the presentation that forms the basis of this paper at the 10th annual meeting of the Society (June 17, 1994). A member of the committee gave the following working definition to the term theological home: "The theological sources you use and the way you listen to them." Another member said that the committee wanted to know "what theological vision inspired, directed, and challenged my clinical work and my teaching of pastoral care." Further they hoped that the presentation would help others to consider the theological basis of their pastoral care and teaching. Part of the reason that the committee asked me in particular to respond to this question was my race: I am an African Americain who has written about the unique contributions that my heritage brings to pastoral care and pastoral theology (Taylor, 1992). The reason I accepted was that I represented two under-represented theological houses. Most houses have the same components: walls, floors, windows, rooms, furniture. Likewise most theological houses are built of four basic components—scripture, tradition, cultural information (the culture's worldview and knowledge), and the experience of the faithful. The differences between theological houses has to do with the arrangements of these components: Is the biblical floor bare or is it covered with wall-to-wall tradition? Are the windows that let un the culture's light large or small? Are the rooms furnished in traditional oir contemporary style? Is the furniture arranged to facilitate the sharing of experience by the inhabitants? Theological houses are arranged with distinct purposes in mind: to provide refuge, to give a sense of order, to liberate. A house really becomes a home when the inhabitants gather in it and express their life together: a regular family meal, a holiday celebration, the morning rush when everyone leaves for work, school, etc. The characteristic gathering in many theological homes is Sunday worship. As I reflected on the question, "What is my theological home?", I began to realize that my theological home was in two quite different theological houses. These houses are bonded together in me and are both reflected in my work. The image that came to me was of two housing units differing in color, size,
这篇文章的目的是告诉你我的神学之家,以及它是如何影响我作为一个教牧神学家的工作的。我之所以敢这样做,是因为我相信我的家的独特性会丰富教牧神学的讨论。牧灵神学学会指导委员会要求我在该学会第十届年会上(1994年6月17日)作报告,构成本文的基础。委员会的一位成员给神学家这个词下了如下的定义:“你使用的神学资料和你听它们的方式。”另一位成员说,委员会想知道“是什么神学异象启发、指导和挑战了我的临床工作和教牧关怀的教学。”此外,他们希望这次演讲能帮助其他人思考他们教牧关怀和教导的神学基础。委员会特别要求我回答这个问题的部分原因是我的种族:我是一个非洲裔美国人,我写过关于我的遗产给教牧关怀和教牧神学带来的独特贡献(Taylor, 1992)。我接受的原因是我代表了两个代表性不足的神学学院。大多数房子都有相同的组成部分:墙壁、地板、窗户、房间、家具。同样地,大多数神学会堂都是由四个基本部分组成的——经文、传统、文化信息(文化的世界观和知识)和信徒的经验。神学房屋之间的差异与这些组成部分的安排有关:圣经地板是裸露的还是覆盖着墙壁的传统?让文化之光进入的窗户是大还是小?房间的陈设是传统的还是现代的?家具的安排是否有利于居民分享经验?神学房屋的安排有不同的目的:提供庇护,给人一种秩序感,解放。当居民聚集在一起表达他们的生活时,房子真正成为了一个家:定期的家庭聚餐,节日庆祝,每个人都去上班,上学等的早晨高峰。许多神学家庭的特色聚会是主日敬拜。当我思考“我的神学家是什么?”这个问题时,我开始意识到我的神学家是在两个完全不同的神学学院里。这些房子在我身上结合在一起,都反映在我的作品中。我脑海中浮现的画面是两个不同颜色、大小的住宅单元,
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引用次数: 3
REFLECTIONS ON AFRICAN AMERICAN PASTORAL CARE 对非裔美国人教牧关怀的思考
Pub Date : 1995-06-01 DOI: 10.1179/JPT.1995.5.1.006
Edward P. Wimberly
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引用次数: 0
COVENANTS AND PARTNERSHIPS: PASTORAL COUNSELING WITH WOMEN IN LESBIAN RELATIONSHIPS 契约与伙伴关系:对女同性恋关系中的女性的教牧辅导
Pub Date : 1995-06-01 DOI: 10.1179/JPT.1995.5.1.010
J. Marshall
Several years ago I invited a group of seminary students who self-identified as lesbians or bisexuals to my home for conversation. I explained that I had been approached about writing a book for pastoral counselors who worked with women in lesbian relationships. After sharing some of my initial thoughts, the discussion quickly shifted to their concerns about what is important for pastoral counselors to know about lesbian relationships. Many of these women were strong in their feminist perspectives and struggled with traditional understandings of religion and the institutional church. The conversation was lively and passionate. Initially the students asked why I was undertaking such a project. They were not concerned about my integrity or my underlying motives for writing the book, but were perplexed by other questions: Why would lesbians who feel excluded from the church or who have difficulties relating to traditional patriarchal religion approach a pastoral counselor for care and counseling? What would make women who love women trust that pastoral caregivers could hear the depth of their pain, struggle, or concern? Do the faith traditions out of which pastoral counselors come have anything to offer to women in lesbian partnerships? The students were baffled, not by the subject of the book, but by its relevance for the audience of pastoral care specialists. Eventually several women acknowledged that they would have been helped by pastoral care specialists who were sensitive to their issues. Believing that many women struggle with issues of sexuality and spirituality, faith and lesbian identity, I began to pull together a book proposal that would speak to pastoral counselors about the complexities of lesbian relationships. The desire to be in conversation with the language and resources of the Judeo-Christian tradition led me to work from a pastoral theological perspective. My hope is that this work explicitly benefits those pastoral counselors who counsel women in lesbian relationships. If it accomplishes this task, the book will also benefit those women who venture forth and take the risk of approaching pastoral care specialists.
几年前,我邀请了一群自认为是女同性恋或双性恋的神学院学生到我家交谈。我解释说,有人找我,要我写一本书给那些辅导女同性恋关系的牧师顾问。在分享了我最初的一些想法之后,我们的讨论很快就转移到了他们所关心的问题上,即关于女同性恋关系,教牧辅导员应该知道什么是重要的。这些女性中的许多人都有很强的女权主义观点,并与传统的宗教观念和教会制度作斗争。谈话生动而热烈。起初,学生们问我为什么要做这样一个项目。他们并不关心我的诚信或我写这本书的潜在动机,而是被其他问题所困扰:为什么那些感到被教会排斥的女同性恋,或者那些在传统的父权宗教中有困难的女同性恋,会向教牧顾问寻求照顾和咨询?怎样才能使爱女人的女人相信牧养者能听到她们的痛苦、挣扎或担忧的深度?教牧辅导员所产生的信仰传统对女同性恋伴侣有什么建议吗?学生们感到困惑,不是因为这本书的主题,而是因为它与教牧关怀专家读者的相关性。最后,几名妇女承认,她们本可以得到对她们的问题敏感的教牧关怀专家的帮助。我相信许多女性都在性、灵性、信仰和女同性恋身份等问题上挣扎,于是我开始构思一本书,向牧师顾问讲述女同性恋关系的复杂性。渴望与犹太-基督教传统的语言和资源进行对话,这促使我从牧养神学的角度进行工作。我的希望是,这项工作明确地有益于那些为女同性恋关系中的女性提供咨询的牧师顾问。如果它完成了这项任务,这本书也将有利于那些妇女谁冒险向前,并采取接近教牧关怀专家的风险。
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引用次数: 1
FIVE QUESTIONS AND POLEMICAL SUGGESTIONS FOR THE FUTURE OF PASTORAL THEOLOGY 教牧神学未来的五个问题和争论性建议
Pub Date : 1995-06-01 DOI: 10.1179/JPT.1995.5.1.002
R. Hunter
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引用次数: 2
SEEKING GOD: THE WAY OF THE SPIRIT SOME REFLECTIONS ON SPIRITUALITY AND PASTORAL PSYCHOTHERAPY 寻求上帝:精神之路——对灵性与田园心理治疗的几点思考
Pub Date : 1995-06-01 DOI: 10.1179/JPT.1995.5.1.003
A. J. Blink
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引用次数: 3
Response to Carrie Doehring 对Carrie Doehring的回应
Pub Date : 1994-06-01 DOI: 10.1080/10649867.1994.11745314
J. Poling
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引用次数: 0
Reconsidering Psychology of Religion in Light of Winnicott and Kohut 从温尼科特和科胡特的视角再看宗教心理学
Pub Date : 1994-06-01 DOI: 10.1080/10649867.1994.11745316
Chris R. Schlauch
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引用次数: 7
Narrative Approaches to Viewing and Addressing African American Spirituality and Sexuality: Toward a Strategic Pastoral Theology 观察和处理非裔美国人灵性和性的叙事方法:走向战略教牧神学
Pub Date : 1994-06-01 DOI: 10.1080/10649867.1994.11745310
A. Wimberly
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引用次数: 2
Life-Giving Sexual and Spiritual Desire 赋予生命的性和精神欲望
Pub Date : 1994-06-01 DOI: 10.1080/10649867.1994.11745313
C. Doehring
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引用次数: 2
期刊
The Journal of Pastoral Theology
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