Abstract
Reflection on two pastoral models, Part 2: The pastor as listener - the narrative model. This study focuses on pastoral interaction with women. Pastoral care and counselling with women takes place within hierarchical societal and church structures. In such societies those higher up in the hierarchy exercise power over others. The male perspective has been the dominant one. This article is a critical description and evaluation of Julian Miiller's narrative model for pastoral counselling. The premise of this model is that identity and story are related. This forms part of what is known in a broader context as the hermeneutics of conversation. In pastoral interaction the life stories of people are associated or disassociated with stories in the Bible. The article pleads for symmetrical interaction in pastoral counselling. This means that women should not be sold out to patriarchal narratives in the Bible that devalue them. Contra-narratives in the Bible according to which women have equal access to God could play an important role in pastoral interaction.
Highlights
This study focuses on pastoral interaction with women
The article pleads for symmetrical interaction in pastoral counselling
Daar behoort nie in die pastorale interaksie s6 met vroue gekomrnunikeer word dat hulle verhinder word om die outentieke lewe wat vir hulle by God in en deur Jesus Christus is, te herken en daarvolgens te lewe nie
Summary
Die Pretoriase praktiese teoloog Julian MUller (1996:[i]) bevind homself binne die "paradigma van die hermeneutiese pastoraat." Hy sluit aan by die pastorale model van Don Browning (1991). Dit is egter belangrik om in te sien dat post-modeme denke nie as sodanig die klem le op die sin wat die dele in verhouding met die ander dele binne die geheel het nie. Wanneer MUller (1996:38) verder poog om in die pastoraat alle dele van 'n mens se bestaan (materiele en geestelike; arbeids- en familielewe; seksualiteit en ander behoeftes vir gemeensaamheid) in geheel te beskou, verteenwoordig dit 'n visie wat op die grens tussen die modeme en die post-modeme le, maar nog nie werklik in alle opsigte post-modem is nie. Welch (1988:513) verwys soos volg na David Tracy se insig: "Tracy's work speaks most clearly of the need for honesty and openness to the voice of others and to the negative as well the positive legacies of our traditions." Post-modeme denke wil die mens sien as ingebed in 'n netwerk van verhoudings, maar dan in terme van die nie-dominerende rol van sosiale verbande wat uiteraard die familie en die kerk sal insluit (vgl Schoeman 1990:287-289)
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