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Book Review and Note: Hunkering Down: My Story in Four Decades of Clinical Pastoral Education 书评和注释:蹲下:我的故事在四十年临床教牧教育
Pub Date : 2000-12-01 DOI: 10.1177/002234090005400415
George E. Doebler
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引用次数: 0
A Little More about Prayer 多一点关于祷告的事
Pub Date : 2000-12-01 DOI: 10.1177/002234090005400412
Allison Nichols
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引用次数: 0
Bubba, Childbirth, and the Power of Prayer: A Clinical Pastoral Education Memory 布巴,分娩,和祈祷的力量:临床教牧教育记忆
Pub Date : 2000-12-01 DOI: 10.1177/002234090005400409
Joe Baroody
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引用次数: 0
Things We Do Not Know 我们不知道的事情
Pub Date : 2000-12-01 DOI: 10.1177/002234090005400410
Sheila Albrecht-Irwin
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引用次数: 0
Brief Communications 简短的沟通
Pub Date : 2000-12-01 DOI: 10.1177/002234090005400413
Joe Baroody
Death Matters: Toward a Sanctity of Death," which appeared in the Fall 1999 issue of The Journal of Pastoral Care (Vol. 53, No.3) , the Pastoral Services Professional Council and the Ethics Consultation Service of the SCO Health Service wish to offer the following critique. The article has also been reviewed by the Pastoral Services Advisory Committee of the SCO Health Service... We found it to be a complex article, well written for th e most part, and worthy of reflection by pastoral caregivers. Of particular merit was the section of the article that dealt with death as part of the natural, as well as the moral, order. Here the author traces the development ofsanctity oflife theology from Genesis through Augustine , to Aquinas, and argues that death can be envisioned not only as an expression of God's wrath and judgement (moral order), but also as an expression of God's grace and love (natural order) . On the other hand, we are deeply concerned that the author appears to move beyond a sanctity of death theology to an ethical practice that could incorporate counseling families to intentionally cause the death of an innocent human being as an expression of God's grace and love. Here, Baroody's logic escapes us; hence we would find it impossible to embrace the model of pastoral care that he attempts to construct on an arguably shaky foundation. Such a "leap of faith" we are not prepared to make.
在《教牧关怀杂志》1999年秋季刊(第53卷第3期)上发表的文章中,教牧服务专业委员会和上海合作组织卫生服务伦理咨询处提出以下批评:文章已通过上海合作组织卫生服务咨询委员会的审查。我们发现这是一篇复杂的文章,大部分写得很好,值得牧养者反思。特别值得称道的是,这篇文章将死亡视为自然秩序和道德秩序的一部分。在这里,作者追溯了神圣生命神学的发展,从创世纪到奥古斯丁,到阿奎那,并认为死亡不仅可以被想象为上帝的愤怒和审判的表达(道德秩序),也可以被想象为上帝的恩典和爱的表达(自然秩序)。另一方面,我们深感关切的是,提交人似乎超越了死亡神学的神圣性,进入了一种伦理实践,这种实践可能包括为家庭提供咨询,故意造成一个无辜的人死亡,以此来表达上帝的恩典和爱。在这里,巴罗迪的逻辑逃过了我们的视线;因此,我们会发现不可能接受他试图建立在一个摇摇欲坠的基础上的教牧关怀模式。这种“信仰的飞跃”是我们不准备做的。
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引用次数: 0
Quiz (Winter 2000 Vol. 54, No. 4) 测验(2000年冬季第54卷第4期)
Pub Date : 2000-12-01 DOI: 10.1177/002234090005400420
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引用次数: 0
Theological and Psychological Reflection on the Functions of Pastoral Care in the Context of Child Prostitution in Thailand 泰国儿童卖淫背景下教牧关怀功能的神学与心理学反思
Pub Date : 2000-12-01 DOI: 10.1177/002234090005400406
Siroj Sorajjakool
Reports that there are 800,000 children below the age of 16 serving as prostitutes in Thailand and approximately 200,000 of these children are under the age of twelve. Estimates that 20% of these children will end up with AIDS. Relates these realities to several mental health and theological questions. Argues that God will become real for these children only if sensitive human participation takes place. Proposes that pastoral caregivers can play a crucial role in the confrontation and the resolution of this tragedy.
据报道,泰国有80万16岁以下的儿童卖淫,其中约20万儿童年龄在12岁以下。据估计,这些儿童中有20%最终会感染艾滋病。将这些现实与几个心理健康和神学问题联系起来。认为只有当敏感的人类参与时,上帝才会对这些孩子变得真实。提出牧灵照顾者可以在这场悲剧的对抗和解决中发挥关键作用。
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引用次数: 1
“Let Us Go into the House of the Lord”: Participation in African American Churches among Young African American Men who Have Sex with Men “让我们进入主的殿”:非裔美国男同性恋青年参与非裔美国教会
Pub Date : 2000-12-01 DOI: 10.1177/002234090005400408
Jeffrey Lynn Woodyard, J. Peterson, J. Stokes
Describes the church involvement of young African American men who have sex with men (MSM). Reports data secured from 76 individual semistructured interviews with men between the ages of 18 and 29 who reported recent sexual behavior with other men in Atlanta and Chicago that revealed high levels of involvement in African American churches and its impact on self-esteem and sexual behavior. Notes that participation in African American churches encourages sexual secrecy and is associated with decreased frequencies of same-sex contacts. Suggests that African American clergy and other church leaders can initiate dialogue with church-going MSM and redirect ministerial efforts to foster inclusive, nurturing religious communities that no longer marginalize these African American men.
描述年轻的非裔美国男性与男性发生性关系(MSM)的教会参与。报告的数据来自76名年龄在18岁至29岁之间的男性的半结构化访谈,这些男性在亚特兰大和芝加哥报告了最近与其他男性的性行为,显示了非洲裔美国人教会的高度参与及其对自尊和性行为的影响。注意,参加非裔美国人教会鼓励性保密,并与减少同性接触频率有关。建议非裔美国神职人员和其他教会领袖可以与去教堂的男同性恋者进行对话,并重新调整牧师的努力,以促进包容,培育不再边缘化这些非裔美国人的宗教社区。
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引用次数: 87
Book Review and Note: A ‘Snap Shot’ History (1975–2000) of the Association for Clinical Pastoral Education, Inc.: A Celebration of the 75th Anniversary of CPE 书评和注释:临床牧养教育协会的“快照”历史(1975-2000):CPE成立75周年的庆祝活动
Pub Date : 2000-12-01 DOI: 10.1177/002234090005400417
Joe Baroody
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引用次数: 1
Book Review and Note: In Religion Good for Your Health? 书评和注释:信仰宗教对你的健康有益吗?
Pub Date : 2000-12-01 DOI: 10.1177/002234090005400418
John W. Vlainic
ogy of pastoral care...religious rituals and symbolism...religious research?" (p. 14). He also asked whether CPE should playa role in training lay people (p. 13). Oglesby challenged the organization to focus on the "greater involvement of women in CPE at all levels" and to "break out of its middle-class shell" (p. 34). In response to Oglesby, Thomas describes the emerging role of women in CPE since 1975. In addition to an increase in female supervisors, women became more active in governance. Joan Hemenway was the first Regional Director (Eastern Region) in 1983. Kathy Turner (1992) andJo Clare Wilson (1998) were the first female Presidents. The increase in female supervisors changed the very nature of CPE. Quoting several female supervisors, Thomas points out that women became more than nurturing mothers, they helped the ACPE face "the sexual dynamic inherent in the supervisor-student relationships, including misuse of power by male supervisors on some occasions" (pp. 50-51). Regarding its middle-class shell, Thomas points out that along with an increase in female supervisors, came an increased emphasis in religious diversity (an increase in Jewish and Roman Catholic involvement as well as other world religions) and multicultural involvement (the multicultural network had over 300 participants at its February 2000 meeting). Perhaps its greatest indication of inclusiveness is seen in the 1979 formation of the now Gay/Lesbian network. In response to Powell, Thomas presents statistics showing that the ACPE has seen an increase in laity involvement and a greater focus on spirituality and research over the last twenty-five years. He notes, however, that none of these changes could have occurred if supervisors had not been willing to adjust to changing times. In 1975 Powell reminded supervisors that they would "provide the current context and answers" (p. 14) to the challenges before them. As Thomas puts it, 'What was and is unique about the CPE experience was not that CPE had created a new model, but that it had blended together in the person of the Supervisor a unique individual who was willing to live on the 'boundaries'" (p. 107). I found A 'Snap Shot' History a pleasant and interesting journey, as ifI were sitting with John looking at his photo album of the ACPE. The great strength of this book is that Thomas tells a powerful and important story of how the ACPE has faced its challenges in the last twenty-five years. Indeed, referring to the last 75 years, he notes, "it has changed the health and welfare institutions of the United States..." (p. 108). As is the case with most photo albums, not every picture interested me. Also, a significant drawback is that Thomas shows us primarily the good pictures, such as the student testimonies of the Ah ha experiences. Little attention is given to the Uh oh and Oh no experiences. Thus, we see no testimonies from dissatisfied students. Nonetheless, those with any CPE experience will find A 'Snap Shot' Histor
教牧关怀学……宗教仪式和象征意义……宗教研究?”(p。14)。他还询问CPE是否应该在培训非专业人员方面发挥作用(第13页)。奥格尔斯比要求该组织把重点放在“让妇女更多地参与各级的持续教育教育”和“打破中产阶级的外壳”(第34页)。作为对Oglesby的回应,Thomas描述了自1975年以来女性在CPE中的新兴角色。除了女性主管的增加,女性在治理中也变得更加积极。Joan Hemenway于1983年担任首任区域主任(东区)。凯西·特纳(1992年)和乔·克莱尔·威尔逊(1998年)是美国第一位女总统。女性主管的增加改变了CPE的本质。托马斯引用了几位女性导师的话,指出女性不仅仅是养育孩子的母亲,她们还帮助ACPE面对“导师与学生关系中固有的性动力,包括男性导师在某些情况下滥用权力”(第50-51页)。关于它的中产阶级外壳,托马斯指出,随着女性主管的增加,宗教多样性(犹太教和罗马天主教以及其他世界宗教的参与增加)和多元文化参与(多元文化网络在2000年2月的会议上有300多名参与者)得到了越来越多的重视。也许最能体现其包容性的是1979年形成的现在的同性恋网络。作为对鲍威尔的回应,托马斯提出的统计数据显示,在过去的25年里,ACPE已经看到了俗人参与的增加,并且更加关注灵性和研究。然而,他指出,如果管理者不愿意适应不断变化的时代,这些变化都不可能发生。1975年,鲍威尔提醒监管人员,他们将“提供当前的背景和答案”(第14页),以应对他们面前的挑战。正如托马斯所说,“CPE经历的独特之处并不在于CPE创造了一种新的模式,而是在于它在导师身上融合了一个愿意在‘边界’上生活的独特个体”(第107页)。我发现《抓拍史》是一段愉快而有趣的旅程,就像我和约翰坐在一起看他的ACPE相册一样。这本书的强大之处在于,托马斯讲述了ACPE在过去25年里如何面对挑战的一个有力而重要的故事。事实上,谈到过去的75年,他指出,“它改变了美国的卫生和福利机构……”(p。108)。和大多数相册一样,并不是每一张照片都让我感兴趣。此外,一个明显的缺点是,托马斯主要向我们展示好的图片,如学生见证的阿哈经验。很少有人注意到“哦哦”和“哦没有”的经历。因此,我们没有看到不满的学生的证词。尽管如此,那些有CPE经验的人会发现“Snap Shot”历史是一个宝贵的资源。对于初学者和那些不熟悉CPE的人,如医院管理人员,它将更有价值,他们可以从听到ACPE的故事中受益。
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引用次数: 0
期刊
Journal of pastoral care
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