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Book Review: Counseling Women: A Narrative, Pastoral Approach 书评:《辅导妇女:叙述的、牧养的方法》
Pub Date : 2001-12-01 DOI: 10.1177/002234090105500418
A. L. Chase
questioning, the creation of healthy rituals and ceremonies, the role of the Bible, ways to meet local therapists, and the benefits of collaboration. Of particular interest and value are selected guided imageries created by Bilich. The case of Teresa threads the book. A troubled woman with Dissociative Identity Disorder (formally known as Multiply Personality Disorder), Teresa was abused physically, emotionally, and spiritually by her mother, an uncle, and a cousin. As Bilich worked with Teresa in a healing process, Carlson began meeting with Mimic, one of Teresa's ten alters. Collaboration between Bilich, Carlson, and Bonfiglio offered Teresa, according to the authors, a fuller experience than traditional psychotherapy alone could have offered. Carlson demonstrated how a minister, in collaboration, can help a therapist to move beyond a single focus on pathology and begin to ask God's help in discovering the image of God within the survivor, A minister can become another important source of support and help bring the survivor back into community. Bilich demonstrated how a therapist can help a minister through collaboration-with limit setting, for example. As professionals, the authors know how holistic healing happens and how healthy love and relationships develop. Both the client and the reader benefit from their collective wisdom. Each author, too, claims growth spiritually, emotionally, and professionallyas a result of their collaboration, along with profound changes in the way each works. I have two observations about the book that I offer as thoughts, not necessarily criticisms. First, it might surprise some to see these authors' occasional unconventional clinical interventions, i.e., Bilich seeing Teresa outside of the office and Carlson taking out Teresa's garbage. Second, as a former parish pastor for a number of years, I was surprised that clinical supervision of a parish support group was not perceived by Bilich and company as of greater importance. However, these observations do not detract from my assessment that the book makes for a unique and valuable resource. The book's bibliography is quite adequate, utilizing a broad range of supporting literature and resources, and the appendices are useful. Overall, the book is a practical, quality book, and is quite user-friendly. I recommend Shared Grace to anyone engaged in ministry leadership, therapy, or supervisory positions. Exciting to me is how this volume opens the door for other clinicians concerned with the collaboration between spirituality and psychotherapy, perhaps from a more systemic perspective.
提问,健康的仪式和仪式的创建,圣经的作用,与当地治疗师见面的方式,以及合作的好处。特别有趣和有价值的是由Bilich创作的精选引导图像。特蕾莎的案子是这本书的重点。特蕾莎是一名患有分离性身份障碍(正式名称为多重人格障碍)的困扰女性,她受到母亲、叔叔和堂兄的身体、情感和精神上的虐待。在比利奇帮助特蕾莎恢复健康的过程中,卡尔森开始与特蕾莎的十个祈祷者之一的米莫德会面。根据作者的说法,Bilich、Carlson和Bonfiglio的合作为Teresa提供了比传统心理治疗更全面的体验。卡尔森展示了牧师如何通过合作,帮助治疗师超越对病理学的单一关注,并开始寻求上帝的帮助,在幸存者身上发现上帝的形象。牧师可以成为另一个重要的支持来源,帮助幸存者回到社区。比利奇演示了治疗师如何通过合作来帮助牧师——比如设定限制。作为专业人士,作者知道整体治疗是如何发生的,以及健康的爱情和关系是如何发展的。客户和读者都受益于他们的集体智慧。每位作者也都声称,由于他们的合作,他们在精神上、情感上和专业上都有所成长,同时他们的工作方式也发生了深刻的变化。关于这本书,我有两点看法,我是作为我的想法,而不一定是批评。首先,这些作者偶尔的非常规临床干预可能会让一些人感到惊讶,比如Bilich在办公室外看到Teresa, Carlson帮Teresa倒垃圾。其次,作为一个前教区牧师多年,我很惊讶,一个教区支持小组的临床监督没有被比利奇和他的同伴认为是更重要的。然而,这些观察并没有减损我的评价,即这本书是一个独特而有价值的资源。这本书的参考书目是相当充分的,利用广泛的支持文献和资源,附录是有用的。总的来说,这本书是一本实用的、高质量的书,而且对用户非常友好。我向任何从事事工领导、治疗或监督职位的人推荐分享恩典。令我兴奋的是,这本书为其他关注精神和心理治疗合作的临床医生打开了一扇门,也许是从一个更系统的角度来看。
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引用次数: 39
Canadian Supervised Pastoral Education—Affirmations and Ethical Queries Emerging from a Two-Year Study 加拿大监督教牧教育-一项为期两年的研究中出现的肯定和伦理质疑
Pub Date : 2001-12-01 DOI: 10.1177/002234090105500403
Tracy J. Trothen
Presents the findings of the second phase of a research study carried out in the summer of 1999 and commissioned by CAPPE/ACPEP, and The Churches' Council on Theological Education in Canada. Reports the results of a survey of students who completed a basic unit in Supervised Pastoral Education to identity the self-perceived effects of the unit on their pastoral functioning. Notes that the results of both the first and second phase of the research affirm the use of experiential learning and the success of basic SPE in increasing self-awareness.
介绍1999年夏天CAPPE/ACPEP和加拿大教会神学教育委员会委托进行的第二阶段研究的结果。报告对完成监督牧灵教育基本单元的学生的调查结果,以确定该单元对其牧灵功能的自我感知影响。值得注意的是,第一阶段和第二阶段的研究结果都肯定了体验式学习的使用以及基础SPE在提高自我意识方面的成功。
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引用次数: 6
Poems
Pub Date : 2001-12-01 DOI: 10.1177/002234090105500416
G. M. Westlake
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引用次数: 0
Hospital Chaplains Serve others and Become More Whole in the Process 医院牧师在服务他人的过程中变得更加完整
Pub Date : 2001-12-01 DOI: 10.1177/002234090105500408
P. Windle
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引用次数: 0
Book Review: Trauma and Evil: Healing the Wounded Soul 书评:《创伤与邪恶:治愈受伤的灵魂》
Pub Date : 2001-12-01 DOI: 10.1177/002234090105500419
Pamela Cooper-White
chapters was the lack of case study material and clinical illustrations in support of the author's ideas. This limitation was minimized for this reviewer who heard major themes in her own personal narrative and life journey as a women being addressed within the discussion. However, additional case material and clinical vignettes might have been value added for male pastors who counsel women. Counseling Women is a fine addition to the research and literature in the field of pastoral counseling and an excellent resource for all pastors, pastoral care specialists, pastoral counselors, and other clinicians who value spirituality as well as psychology and prefer an integrated approach to their counseling with women.
章节缺乏案例研究材料和临床插图来支持作者的观点。作为一名女性,我在讨论中听到了自己的个人叙述和生活历程中的主要主题,这一限制被最小化了。然而,对于为女性提供咨询的男性牧师来说,额外的案例材料和临床小插曲可能是有价值的。《女性咨询》是对教牧咨询领域的研究和文献的一个很好的补充,是所有牧师、教牧关怀专家、教牧咨询师和其他重视灵性和心理学的临床医生的一个很好的资源,他们更喜欢用综合的方法对女性进行咨询。
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引用次数: 4
The Feckless Later Reign of King David: A Case of Major Depressive Disorder? 大卫王后来的无能统治:重度抑郁症的一个案例?
Pub Date : 2001-12-01 DOI: 10.1177/002234090105500410
Pam Ruthven, J. Ruthven
Offers a psychodiagnostic interpretation of King David's later Jerusalem reign which indicates criteria exceedingly those required for a Major Depressive Disorder as listed in the DSM-IV. Opines that whatever other political, polemical, or sociological constructs may be applied to these biblical passages, this interpretative axis supports a scientifically credible account of Yahweh's covenant faithfulness despite David's incapacitating depression.
提供了大卫王后期耶路撒冷统治的精神诊断解释,指出了DSM-IV中列出的严重抑郁症所需的标准。不管其他政治的,辩论的,或社会学的结构可以应用于这些圣经段落,这个解释轴支持了一个科学可信的描述,即尽管大卫有丧失能力的抑郁,但耶和华对盟约的忠诚。
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引用次数: 0
When Silence is Stifling 当沉默令人窒息
Pub Date : 2001-12-01 DOI: 10.1177/002234090105500413
D. Grossoehme
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引用次数: 2
Processing with Pooh 小熊维尼的处理
Pub Date : 2001-12-01 DOI: 10.1177/002234090105500415
B. Willis
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引用次数: 0
Book Review: Adolescents in Crisis 书评:危机中的青少年
Pub Date : 2001-12-01 DOI: 10.1177/002234090105500420
D. Grossoehme
tant section on grief. They sensitively represent the complex interplay between the reliving of past victimization and, through projection, the subtle potential for re-victimizing others. There is just one caution to be raised in this section pertaining to couples' therapy. The battered women's movement has long cautioned against couples' therapy where there is ongoing violence. Victims often cannot safely share deep experiences without risking retaliation. Therapists do need tools to address intense, chaotic couples' dynamics. At the same time, the authors' depth-oriented couples' method needs stronger safeguards against recurrence of violence, together with a more adequate analysis of power in intimate relationships, and how patriarchal privilege continues to reinforce violence against women. In Part III in general, "evil" rather fades from the picture, and the focus shifts mainly to clinical treatment of trauma. Parts II and III might both be strengthened by a more thorough integration of the clinical theory with explicitly religious language about God, sin, and theodicy (the authors' starting point in Part I). Part IV, then, which calls for a prophetic stance, represents a welcome return of theological language. For this reader, this was the most exciting and integrative section of the book. The authors argue against a splitting of prophetic response from pastoral care, and frame pastoral counseling itself as a form of cultural critique. They argue for an end in teaching and practice to a view of pastoral care and counseling as standing in opposition to social and political critique, and call for an integration of the two into a creative, holistic response to evil in all its guises. The strength of the book, its groundedness in clients' own experiences of evil and trauma, also in one way became its main weakness. In pastoral counseling, as in the counseling field in general, the vast majority of both counselors and clients are middle-class and white. Available forms of counseling have tended, in turn, to be captivated by medical and managed care models that have embedded racial and class privilege and cultural assumptions. By drawing on their own clinical experience with abuse survivors, the authors' account of evil and trauma stays experiencenear to their own clients' stories, but there is no explicit mention of race, class, sexual orientation, or social oppression. The authors' discussion of evil in Part I actually offered, without naming racism as such, a compelling description of the damages inflicted not only by sexual abuse but by racism and other systemic evils. Because the book is not intended solely as a book on sexual or domestic violence, it would have been enriched by more multi-cultural case examples (perhaps drawing from other practitioners working in different contexts), and by explicit references, both theoretical and case-related, to the racism, classism, heterosexism, and other forms of oppression that also deeply wound and
关于悲伤的部分。它们敏感地反映了过去受害经历的重现和通过投射再次使他人受害的微妙可能性之间复杂的相互作用。在这一节中,只有一个关于夫妻治疗的警告需要提出。长期以来,受虐妇女运动一直告诫人们不要对持续存在暴力的夫妻进行治疗。受害者往往无法在不冒报复风险的情况下安全地分享深刻的经历。治疗师确实需要工具来解决紧张、混乱的夫妻关系。与此同时,作者的深度导向夫妻方法需要更强有力的保护措施来防止暴力的再次发生,同时需要更充分地分析亲密关系中的权力,以及父权特权如何继续加强对女性的暴力。总的来说,在第三部分中,“邪恶”从画面中消失了,重点主要转移到创伤的临床治疗上。第二部分和第三部分可能会通过将临床理论与明确的关于上帝、罪和神正论的宗教语言(作者在第一部分的出发点)更彻底地整合而得到加强。然后,第四部分要求先知的立场,代表了神学语言的欢迎回归。对于这个读者来说,这是本书最令人兴奋和最全面的部分。作者反对将先知回应与教牧关怀分开,并将教牧咨询本身作为一种文化批判的形式。他们主张结束教牧关怀和咨询的教学和实践,以反对社会和政治批评,并呼吁将两者结合起来,以创造性的、全面的方式应对各种形式的邪恶。这本书的力量,它基于客户自己的邪恶和创伤的经历,也在某种程度上成为它的主要弱点。在教牧咨询中,就像在整个咨询领域一样,绝大多数咨询师和客户都是中产阶级和白人。反过来,现有的咨询形式往往会被嵌入种族、阶级特权和文化假设的医疗和管理护理模式所吸引。通过借鉴他们自己对虐待幸存者的临床经验,作者对邪恶和创伤的描述与他们自己客户的故事保持一致,但没有明确提到种族、阶级、性取向或社会压迫。作者在第一部分中对邪恶的讨论实际上提供了一种令人信服的描述,这种描述不仅是由性虐待造成的,而且是由种族主义和其他系统性邪恶造成的。因为这本书不仅仅是一本关于性暴力或家庭暴力的书,它会被更多的多元文化案例所丰富(可能来自其他在不同背景下工作的从业者),并通过明确的参考,无论是理论的还是与案例相关的,种族主义,阶级主义,异性恋主义,以及其他形式的压迫,这些压迫也深深地伤害和非人化了自我和灵魂。总而言之,尽管这本书在某些方面仍然植根于某些社会、阶级和临床假设,这些假设在今天的牧师心理治疗实践中很常见,但它是一次勇敢的尝试,将对邪恶的严肃神学理解与创伤治疗进行了对话。作者为弥合教牧关怀和辅导中治疗性和预言性的分裂作出了重要的努力。《创伤与罪恶》是一本有用的资料,供那些在我们今天的牧灵工作中认真对待创伤与罪恶的人参考。
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引用次数: 0
Quantity and Rigor of Qualitative Research in Four Pastoral Counseling Journals 四种教牧辅导期刊质性研究的数量与严谨性
Pub Date : 2001-09-01 DOI: 10.1177/002234090105500305
T. O’Connor, E. Meakes, K. Davis, F. Koning, Kelly McLarnon-Sinclair, Vanessa Loy
Examines the quantity (N=26) and rigor of qualitative research in The Journal of Pastoral Care, Pastoral Sciences, Journal of Religion and Health, and Pastoral Psychology for 1993–1997. Defines qualitative research using the work of Douglas Sprenkle and Sidney Moon. Uses the eleven criteria developed by Nicholas Mays and Catherine Pope in British Medical Journal for judging rigor. Finds low quantity and mixed quality and discusses implications.
审查1993-1997年《教牧关怀杂志》、《教牧科学杂志》、《宗教与健康杂志》和《教牧心理学杂志》定性研究的数量(N=26)和严谨性。使用Douglas Sprenkle和Sidney Moon的工作定义定性研究。使用Nicholas Mays和Catherine Pope在《英国医学杂志》上提出的11个标准来判断严谨性。发现低数量和混合质量,并讨论影响。
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引用次数: 23
期刊
Journal of pastoral care
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