Journal of pastoral care最新文献

英文中文

Journal of pastoral care

Pub Date : 2001-06-01 DOI: 10.1177/002234090105500211

Judith H. Blanchard

引用次数: 0

The Congregational Setting of Pastoral Counseling: A Study of Pastoral Counseling Theorists from 1949–1999 教牧辅导的会众设置:1949-1999年教牧辅导理论研究

Journal of pastoral care

Pub Date : 2001-06-01 DOI: 10.1177/002234090105500207

Howard W. Stone

Examines, through content analysis, the major authors in the field of pastoral counseling since 1949 with the goal to determine the degree to which pastoral counseling theory in the second half of the twentieth century attended to the context of parish ministry. Reports on trends in the field's orientation and notes that a particular viewpoint, or range of viewpoints, has driven the core of pastoral counseling theory and methodology. Attempts to answer the question, Does the literature of pastoral counseling address the counseling situations typically encountered by congregational pastors and provide an adequate methodology suited to the context of parish ministry?

通过内容分析，考察1949年以来教牧咨询领域的主要作者，目的是确定20世纪下半叶教牧咨询理论对教区事工背景的关注程度。报告该领域方向的趋势，并指出一个特定的观点，或一系列的观点，已经推动了教牧咨询理论和方法的核心。试图回答这个问题，教牧辅导的文献是否针对会众牧师通常遇到的辅导情况，并提供适合教区事工背景的适当方法?

引用次数: 13

The Muslim Festival of Eid ul-Fitr at L'Arche Daybreak: A Pattern and Principles for Common Worship Services in Solidarity with Those Not of the Majority Faith 黎明之门的穆斯林开斋节:与非多数信仰的人团结一致的共同崇拜服务的模式和原则

Journal of pastoral care

Pub Date : 2001-06-01 DOI: 10.1177/002234090105500208

B. Porter

Describes a common worship pattern designed to include a Muslim woman but a pattern that could be readily adapted in many situations of community or institutional chaplaincy settings where one or more of the members or residents is not of the majority religion.

描述了一种常见的敬拜模式，设计中包括一位穆斯林妇女，但这种模式可以很容易地适应于社区或机构牧师设置的许多情况，其中一个或多个成员或居民不是主流宗教。

引用次数: 1

Using a Modification of the Classic Drama Triangle to Enhance Pastoral Care 通过对经典戏剧三角的修改来加强教牧关怀

Journal of pastoral care

Pub Date : 2001-06-01 DOI: 10.1177/002234090105500204

Cathy Hasty

Describes the Drama Triangle of Victim-Persecutor-Rescuer conceptual model and suggests helpful ways to use it in order to understand and intervene in the difficult situations often encountered by pastors, pastoral counselors, and chaplains. Attempts to join this conceptual model to a theological understanding of persons to deepen self-examination, ground pastoral identity, and enhance pastoral competence.

描述了受害者-迫害者-拯救者的戏剧三角概念模型，并提出了有用的方法来使用它，以便理解和干预牧师，教牧顾问和牧师经常遇到的困难情况。尝试将此概念模式与神学对人的理解结合起来，以加深自我省察，巩固牧灵认同，提升牧灵能力。

引用次数: 2

Pastoral Abstracts 田园抽象

Journal of pastoral care

Pub Date : 2001-06-01 DOI: 10.1177/002234090105500219

Ray F. Baumeister Scientific American (2001) 28(4) pp.96-101 Do people turn violent out of an underlying sense of self-hate, or just the opposite, a strong sense of self-love? The common wisdom in psychology has always been that the answer is self-hate, and low self-esteem. Consequently many counselors have based their work with persons prone to violence on trying to improve their self-esteem and encouraging social and academic success. Baumeister, social psychologist at Case Western has long had doubts about this explanation and in the early 1990s started looking for the research which supported that accepted explanation. He found there was no support for it. He and his colleagues now offer a different theory, supported by research theirs and others. Their hypothesis is that, often, violence arises from persons when their inflated self-esteem ("egotism") is threatened. Baumeister describes how they did their research specifically, how to identify levels of self-esteem and aggression so they could be correlated, in different groups of people, students, criminals , gangmembers, in both natural and laboratory settings. They report that it is a myth that gang members have "soft" interiors. Nor is there any evidence that aggressors do not have a hidden core of "self-doubt". A healthy triangle: the use of ritual in the dying process

Ray F. Baumeister科学美国人(2001)28(4)pp.96-101人们变得暴力是出于潜在的自我憎恨，还是恰恰相反，强烈的自爱?心理学上的共识一直是，答案是自我憎恨和自卑。因此，许多咨询师对有暴力倾向的人的工作是基于试图提高他们的自尊和鼓励他们在社会和学业上取得成功。凯斯韦斯特的社会心理学家鲍迈斯特长期以来一直对这一解释持怀疑态度，并在20世纪90年代初开始寻找支持这一公认解释的研究。他发现没有人支持这种说法。他和他的同事们现在提出了一个不同的理论，并得到了他们和其他人研究的支持。他们的假设是，当人们膨胀的自尊(“自我主义”)受到威胁时，暴力往往会产生。鲍迈斯特描述了他们是如何具体地进行研究的，如何确定自尊和攻击性的水平，以便在不同的人群中，学生、罪犯、帮派成员，在自然环境和实验室环境中，将它们联系起来。他们报告说，黑帮成员内心“柔软”的说法纯属无稽之谈。也没有任何证据表明攻击者没有隐藏的“自我怀疑”核心。健康的三角关系:在死亡过程中使用仪式

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引用次数: 0

Book Review: A Mature Faith: Spiritual Direction and Anthropology in a Theology of Pastoral Care and Counseling 书评:成熟的信仰:教牧关怀与辅导神学中的属灵方向与人类学

Journal of pastoral care

Pub Date : 2001-06-01 DOI: 10.1177/002234090105500214

Joseph J. Driscoll

A Mature Faith: Spiritual Direction and Anthropology in a Theology of Pastoral Care and Counseling. DanielJ. Louw (Louvain: Peeters Press, 1999). 312pp. $30. (paper). Both author and reader struggle through two millennia of Christianity's most basic theological questions in a long three hundred pages on the journey of A Mature Faith. Remarkable is the depth and fresh insigh t the author gives these questions in dialogue with the tipped over world of the postmodern age. Less remarkable is the length, and at tim es undisciplined writing, in which he frames this dialogue in an attempt to put thi s world right side up, theologically speaking. Daniel J. Louw indicates that he is writing for pastors who sit down with their parishioners in th e context of a pastoral care relationship attempting "to link life issues to an understanding of God." He is caIling for a major paradigm shift in pastoral care from "the traditional 'sou l care ' to a much broader undertaking: ' faith care within the contextuali ty of life care '" (p.l) . The former approach segments the human person and her or his spiritual life ; th e latter reflects a "therapy of wholeness," a concept that he borrows from Howard Clinebell in an attempt to make all of life the domain of the spiritual (p. 32). This shift demands the development of a new anthro pology, especially within the context of our po stmodern world. An anthropology, in the con text of faith , necessitates a theology at its center. Thus the author opens up all th e theological questions over the centuries that focus on th e nature and relationship of God to and with human beings. And in doing so Louw initiates an amazing sweep of questions in a thorough examination of pastoral care and the related issues in Christology, soteriology, eschatology, ecclesiology, and ethics. At the core of Louw's analysis is his basic assumption that pastoral care has be en pulled between the polarities of "theological reduction"-human beings basic problem is sin-and "psychological reduction"-human beings basic problem is "blocked inner potentialities" (p. 5). This theological reduction results in a "pessimistic anthropology" which he contends emerged from the Reformed tradition, while this psychological reduction leads to an "optimistic anthropology" which he believes comes out of the inflated claims of co ntemporary psych ology. His goal then is to bring both together in a "realistic anthropology" (p. 95) where God can be God and the human can be human, each and both in rightful relationship. The author divides his work into three chapters with scores of sub-sections and sub-headings . Th e first chapter outlines what he postulates are th e two mainstream traditions of pastoral care (corresponding to the pessimistic and optimistic views mentioned above) . He names these two the "kerygmatic model" and the "clien tcentered model" (pp. 28ff.) . Louw outlines the characteristics of each model ending up with a summary diagram of the underlying ant

成熟的信仰:教牧关怀与辅导神学中的属灵指引与人类学。DanielJ。卢文:彼得斯出版社，1999)。312页。30美元。(纸)。在这本长达三百页的《成熟的信仰》的旅程中，作者和读者都在探讨两千年来基督教最基本的神学问题。值得注意的是，作者在与颠倒的后现代世界的对话中，提出了这些问题的深度和新鲜的见解。不那么引人注目的是它的长度，有时写作散乱，他在其中构建了这段对话，试图从神学的角度把这个世界的一面朝上。丹尼尔·j·洛(Daniel J. Louw)表示，他是为那些在牧灵关怀关系的背景下与教区居民坐下来的牧师写作的，他们试图“将生活问题与对上帝的理解联系起来”。他呼吁在牧灵关怀方面进行重大的范式转变，从“传统的‘灵魂关怀’转向更广泛的事业:‘生命关怀背景下的信仰关怀’”(p.l)。前一种方法将人及其精神生活分割;后者反映了一种“整体性治疗”，这是他从霍华德·克莱因贝尔(Howard Clinebell)那里借用的一个概念，试图使整个生活成为精神的领域(第32页)。这种转变要求发展一种新的人类学，特别是在我们后现代世界的背景下。在信仰的语境中，人类学必须以神学为中心。因此，作者揭示了几个世纪以来所有的神学问题，这些问题集中在上帝与人类的本质和关系上。在这样做的过程中，劳在对教牧关怀和基督论、救赎论、末世论、教会论和伦理学等相关问题的彻底考察中，发起了一系列令人惊叹的问题。洛分析的核心是他的基本假设，即教牧关怀被拉进了“神学还原”——人类的基本问题是罪——和“心理还原”——人类的基本问题是“受阻的内在潜能”的两极之间(第5页)。这种神学还原导致了一种“悲观的人类学”，他认为这种人类学是从改革宗传统中出现的。而这种心理上的简化导致了一种“乐观的人类学”，他认为这种人类学来自于当代心理学的夸大主张。他的目标是将两者结合在一个“现实人类学”中(第95页)，在这个人类学中，上帝可以是上帝，人类可以是人类，每个人都有合法的关系。作者把他的作品分成三章，有几十个小节和小标题。第一章概述了他所假定的牧养的两种主流传统(对应于上面提到的悲观和乐观的观点)。他将这两种模式命名为“关键字模式”和“以客户为中心的模式”(第28页)。劳概述了每个模型的特点，最后以一个关于潜在人类学、方法、治疗和效果的总结图表结束(第43-44页)。然后，他在新神学人类学中着手将两者结合在一起的任务，他称之为“收敛模型”(第27页)。第二章是洛的项目的心脏在这个收敛模型的气体学的理解的发展。以神学的精确性，他概述了一个清晰的理解，他如何发展一个气体学(圣灵的角色)，导致神学和心理学的整合，他称之为神学人类学的心理-牧师模式。洛在解释笛卡儿的名言时，在他的人类学观点的中心提出了他自己的观点:“Respondeo ergo sum”(我是一个负责任的/有反应的存在)。232)。这本书的最后也是最小的部分是这个人类学在牧区关系的精神方向上的应用，这导致了一个成熟的信仰，特别是在评估上帝形象的工作中。low的目的是为了适应

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引用次数: 0

Book Review: To Do No Harm: Learning to Care for the Seriously Ill 书评:《不伤害:学会照顾重病人》

Journal of pastoral care

Pub Date : 2001-06-01 DOI: 10.1177/002234090105500216

K. McFadden

it did not include elders' loss of family and home. Thinking of "later years" of elders, I anticipated that he would address the problem of the isolation of elders "with their own kind," the transience that often leaves elders living at a distance from their children and grandchildren, and the trauma of giving up the family home. This chapter is about the grown child leaving home and the loss that both parents and children experience at such a juncture. For the elderly, the loss of home has a very different meaning. (Sullender gets to elder loss of home in discussing his final loss, independence.) Large sections of this book are more about "empty nest" than "later life," leading me to believe that the book might more accurately be entitled "losses in the middle years and in later life." Sullender writes about a middle to upper income population, generalizing that in later life people, apparently including himself, probably "have more money available now than ever before in our lives." I think, for example, of the elders served by Community Ministries of Rockville (Maryland) who have only their social security income, and minimal or no savings. Also, Sullender assumes that everyone has two known parents, not true in many deprived areas of our society, nor for persons who choose to raise a child alone. The poor as well as persons who have not had good enough parenting, and people living in non-traditional families might have a hard time identifying with the book. Sullender basically writes about and for the economically comfortable, heterosexual two-parent family with children. Apart from these limitations, Losses in Later Life is a well-written, insightful, and useful book for many adults of all ages, particularly those who seek to remain faithful to their religious beliefs and to further develop their spiritual lives unto the end. It is equally helpful to persons who walk with their beloved elders through their final years.

它不包括老年人失去家人和家园的损失。想到老年人的“晚年”，我预计他会谈到老年人与“自己的同类”隔绝的问题，老年人往往与子女和孙辈保持距离的短暂性，以及放弃家庭家园的创伤。这一章是关于一个成年的孩子离开家，以及父母和孩子在这个关键时刻所经历的损失。对于老年人来说，失去家有着完全不同的意义。(苏伦在讨论他最后失去的东西——独立时，谈到了失去家园。)这本书的大部分内容更多地是关于“空巢”而不是“晚年”，这让我相信这本书的标题应该更准确地称为“中年和晚年的损失”。苏伦德写了一篇关于中高收入人群的文章，概括地说，在晚年，人们，显然包括他自己，可能“比以往任何时候都有更多的钱。”我想，例如，马里兰州罗克维尔的社区事工服务的老年人只有他们的社会保障收入，很少或没有储蓄。此外，苏伦德假设每个人都有两个已知的父母，这在我们社会的许多贫困地区是不正确的，对于那些选择独自抚养孩子的人来说也是如此。穷人、没有受过良好教育的人以及生活在非传统家庭的人可能很难认同这本书。苏伦德主要写的是经济上舒适、有孩子的异性恋双亲家庭。除了这些限制之外，《晚年的失落》是一本写得很好的、有见地的、有用的书，适合所有年龄段的成年人，特别是那些寻求保持对宗教信仰的忠诚，并进一步发展他们的精神生活到最后的人。这对那些与他们心爱的长辈一起度过最后岁月的人同样有帮助。

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引用次数: 0

Mortality Moments 死亡的时刻

Journal of pastoral care

Pub Date : 2001-06-01 DOI: 10.1177/002234090105500209

Tarris D. Rosell

引用次数: 0

Self-Reported Value of Spiritual Issues among Adolescent Psychiatric Inpatients 青少年精神科住院患者精神问题自述价值研究

Journal of pastoral care

Pub Date : 2001-06-01 DOI: 10.1177/002234090105500203

D. Grossoehme

Reports on a survey of a prospective, uncontrolled sample of adolescent psychiatric inpatients on the importance of spiritual issues to them. Results indicated that the vast majority of adolescents in this sample indicated that spiritual beliefs are considered important. Notes that a majority reported that mental health professionals rarely asked them about their beliefs in the spiritual areas. Observes that nearly all the patients reported having a chaplain-led spiritual group that they perceived as a helpful part of the therapeutic milieu.

报告一项调查的前瞻性，不受控制的样本青少年精神病住院病人的精神问题的重要性。结果表明，在这个样本中，绝大多数青少年表示精神信仰被认为是重要的。注意到大多数人报告说，精神卫生专业人员很少询问他们在精神领域的信仰。观察到几乎所有的病人都报告有一个牧师领导的精神小组，他们认为这是治疗环境中有益的一部分。

引用次数: 6

Book Review: Victim to Survivor: Women Recovering from Clergy Sexual Abuse 书评:《从受害者到幸存者:从神职人员性虐待中恢复的女性》

Journal of pastoral care

Pub Date : 2001-06-01 DOI: 10.1177/002234090105500217

Pamela J. Holliman

引用次数: 2

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全部化学•材料生命科学医学物理工程技术环境•农林材料科学地球科学法学管理学化学环境科学与生态学计算机科学教育学经济学农林科学人文科学生物学数学物理与天体物理心理学综合性期刊其他工业工程理学历史学农学文学信息工程

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Journal of pastoral care

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