Pastoral Intervention Research Articles

The African Pastor as a Public Figure in Response to Gender-Based Violence in South Africa: A Public Pastoral Intervention

The burgeoning field of public theology has garnered significant scholarly attention. Amidst its multifaceted discussions, a recurring theme asserts that theology plays a vital and irreplaceable role in public discourse. This perspective contends that engaging with matters of public concern from a theological standpoint not only contributes meaningfully to public discourse but also shapes our understanding of the world, human existence, and the divine. Within the African context, particularly in South Africa, gender-based violence (GBV) remains a pressing societal issue despite government and organizational efforts. This article delves into the potential role of pastors as public figures in addressing the persistent challenge of GBV. It explores the implications of pastors assuming public roles within an African context and how this engagement can be instrumental in combating GBV. By drawing on literature related to public practical theology, pastoral care, and GBV in South Africa, the article advocates for proactive public interventions by pastoral ministries. Through synthesizing insights from existing scholarship, it contributes to ongoing discussions at the intersection of theology, pastoral practice, and societal issues, with a specific focus on addressing GBV in the unique South African context.

Vertybinis socialinis kapitalas: argumentai sielovados profesijos poreikiui

The article investigates pastoral care as a catalyst in shaping professional practice, elucidating its various realms and operational facets pertinent to the demand for spiritual guidance. As societal dynamics evolve, the imperative for pastoral intervention amplifies, paralleling the continuous expansion of demographics seeking spiritual solace. Particularly salient among the challenges confronting clients and their kin are issues surrounding aging, profound and incurable illnesses, bereavement, societal alienation, and addiction. The profession of pastoral care is portrayed as a distinctive vocation founded upon invaluable social resources, fostering cohesion among individuals sharing congruent values while fortifying interpersonal trust. Keywords: spiritual assistant, pastoral care, spirituality, valuable social capital.

Vertybinis socialinis kapitalas: argumentai sielovados profesijos poreikiui

The article investigates pastoral care as a catalyst in shaping professional practice, elucidating its various realms and operational facets pertinent to the demand for spiritual guidance. As societal dynamics evolve, the imperative for pastoral intervention amplifies, paralleling the continuous expansion of demographics seeking spiritual solace. Particularly salient among the challenges confronting clients and their kin are issues surrounding aging, profound and incurable illnesses, bereavement, societal alienation, and addiction. The profession of pastoral care is portrayed as a distinctive vocation founded upon invaluable social resources, fostering cohesion among individuals sharing congruent values while fortifying interpersonal trust. Keywords: spiritual assistant, pastoral care, spirituality, valuable social capital.

The Spirit, Sanctification, and Salvation: What Paul Has Joined, Let No Theologian Rend Asunder

Abstract This article demonstrates, primarily through a reading of key moments in Paul’s pastoral intervention in the life of his congregations in Galatia, three theses. First, Paul believes that our living justly before God—our embodying righteousness and holiness ever more fully in our dispositions and practices in the hope that we will indeed stand blameless before God—is God’s good purpose for us in Christ, who freed us from the penalty of sin, through the Spirit, who frees us from the power of sin. Second, Paul believes the Holy Spirit to play a significant role in God’s drama of setting things right with us, in us, and among us. Indeed, the Spirit merits equal billing with the Son in this drama, rather than being relegated to a merely supporting role. Third, Paul believes that experiencing the Holy Spirit’s work of what Protestant theologians typically call “sanctification”—this deliverance not only from sin’s penalty but also from sin’s power—is integral to experiencing the full salvation that is God’s purpose for us in Christ.

The Book of Job and Pastoral Intervention in Crisis

This article uses the Book of Job as a starting point for guidelines on how to help people traumatized by various crises find purpose and meaning in life without imposition of pre-judged solutions. Using a loose analogy between a theological discussion in the biblical book and the modern theories of existential psychotherapy, it makes a point of showing how both methods may fail if they are ossified into ideologies. The proposed solution is in making room for a divine intervention that is outside the scope of the pastor’s or therapist’s experience. In the Book of Job, it is Job’s personal encounter with God. Psychotherapy may use the Lacanian notion of “the Other” to open up the client towards Transcendence. In times of trauma and crisis, people are vulnerable to all sorts of emotional and spiritual abuse. That is why the call for openness towards divine intervention must be cultivated within the limits of Christian spirituality.

Online group coaching: the experience of postgraduate students during the COVID-19 pandemic

ABSTRACT Since the Covid-19 pandemic, there has been an increase in the use of online platforms across different sectors and industries. Coaching has been no different, with clients and coaches swapping face-to-face for online sessions. The existing literature concerning online and group coaching remains scarce and there is no existing research into online group coaching used as a pastoral intervention for students in higher education. As the need for online support arose during the Covid-19 pandemic, this qualitative research was set up to explore the experience of postgraduate students taking part in such a programme. The study was conducted using interpretative phenomenological analysis to further the understanding of how postgraduate students experience, and potentially benefit from, online group coaching. Four group coaching sessions were delivered weekly, with the first session lasting one hour and the remaining three lasting one and a half hours. The analysis identified four main themes: experiencing a safe environment, connection with the group, self-awareness, and considering different perspectives. Coachees reported that the online group coaching was useful as it provided a supportive and safe environment for them to share and work through the challenges they were facing. Participants also noted that the emotional connection with the group allowed them to feel heard and able to express their individual (and sometimes difficult) experiences, which they found beneficial. This study expands the existing body of knowledge on group coaching, specifically adding to the understanding of how online group coaching can be a useful intervention to support postgraduate students.

Integration of Biblical and Pastoral Approaches in Dealing with Alcohol and Drug Abuse in the Presbyterian Churches of Kenya

Global statistics show persistence of alcohol and drug abuse despite the programmes religious organisations have come up with aimed at mitigating alcohol and drug abuse. This study analyzed the Biblical and pastoral approaches used by Presbyterian Churches (PCEA) in addressing the problem of alcohol and drug abuse. Multistage Cluster sampling technique was used to select three PCEA regions from the five regions. The study had a total sample of 144 respondents who were the Parish ministers. A descriptive survey research design was used to obtain qualitative data. Instrument for data collection was structured interview schedule. Data collected from the Parish ministers was analyzed qualitatively. The study established that the Presbyterian churches integrated both Biblical and pastoral approaches in mitigating alcohol and drug abuse. Majority of the parish ministers indicated that they used sermons as a pastoral intervention for alcohol and drug abuse among the youth in the Presbyterian churches. Other pastoral interventions included pastoral counseling, open discussions on alcohol and drugs and praying for the addicts. Parish ministers also indicated that they used the Bible to warn against the use of alcohol and more specifically its intoxicating effect and this justifies why the church should get involved in the lives of those abusing alcohol and drugs so as to help them get out of the bondage. The Bible commends self-control with regard to alcohol. Parish ministers used Bible verses to explain that the Bible forbids participating for the sake of personal pleasure, in practices that hinder moral judgment or weaken self-control. The findings of this study will help the clergy to address problem of alcohol and drug abuse in the society and particularly among the youth as this segment of the population is vital for church and societal development.

Famiglia cristiana come “Chiesa domestica”: evoluzione storica e prospettive future

The family is one of the most basic, yet important gifts that God has given us. The Christian family constitutes a specific revelation on the interior life of God in the Divine Trinity and realization of ecclesial communion, and for this reason it can and should be called the domestic Church, agent and object of the work of evangelization in service to the Kingdom of God.
 This article presents an evolution of the concept of domestic Church and tries to indicate its future perspectives. It highlights the many deep ties that bind the Church and the Christian family and establish the family as a domestic Church - “Church in miniature”, so that in its own way the family is a living image/icon and historical representation of the mystery of Church.The little domestic Church, like the greater Church, needs to be constantly and intensely evangelized, which becomes the shared responsibility of all God’s people, each according to his ministry and charism. Without the joyous testimony of married people and families, domestic churches, proclamation, even if done in its proper way, risks being misunderstood or lost in a flurry of words that is characteristic of society today. Catholic families today can build up their own domestic churches and strive to be “islands of Christian life in an unbelieving world” (Catechismo della Chiesa Cattolica 1992, 1655).It should be emphasized that the Church's pastoral intervention in support of the family is an urgent matter. Every effort should be made to strengthen and develop pastoral care for the family, which should be treated as a real matter of priority, in the certainty that future evangelization depends largely on the domestic Church (Giovanni Paolo II. 1981, 65).

Veteran Solidarity and Antonio Gramsci: Counterhegemony as Pastoral Theological Intervention

ABSTRACT In the current political theater of the United States, one in which the de rigueur is partisan deadlock and a refusal to ‘reach across the aisle,’ nothing brings both major political parties together like war. At the center of this theater is the heroic veteran. This reification overlooks the lived experience of veterans. For some veterans, their experience has entailed multiple combat deployments, frayed relationships, and moral injury. Veterans deserve to see creative change in the support given them. This essay in pastoral theological intervention explores one possibility. Borrowing from Antonio Gramsci, I will argue for the positionality of military chaplains to stand in as Gramscian organic intellectuals in order to accompany veterans through trauma and to move toward not only their own liberation but also an end to these, our longest, wars.

MIGRAÇÕES: LITURGIA, HUMANIDADE E HOSPITALIDADE

As migrações internacionais e as várias abordagens constituem o con­texto da nossa pesquisa. Interessa-nos entender com qual pensamento e com qual prática a Igreja se aproxima das migrações. Trata-se, na verdade, de se perguntar: qual teologia, qual missão e qual pastoral a Igreja propõe e promove no campo da mobilidade humana? A missão e a pastoral são obviamente uma direta consequên­cia do pensamento, da teologia que inspira toda intervenção pastoral. Por isso, o nosso objetivo principal é o de encontrar a definição de uma teologia que seja mais adequada para nutrir e inspirar a missão e a pastoral da Igreja entre os migrantes. Acreditamos, mas obviamente devemos encontrar fundamentação, que a pergunta por qual teologia?, encontre a sua resposta exatamente na “estranheza” do migrante, hoje um emblema paradigmático do outro como outro. Disso vem a necessidade de demonstrar que o reconhecimento do migrante como outro, como estrangeiro, está na base de todo discurso sobre migrações e é contribuição importante para a sua gestão. Mas não só. O reconhecimento do migrante enquanto migrante é a revelação da nossa verdade antropológica e, ao mesmo tempo, da nossa verdade teológica. Diríamos que a pretensão do estudo é abrir a janela “migrações” como um “espaço” que nos permite falar de Deus e do homem, da Igreja e do mundo. Não apenas nos permite falar de Deus, mas de falar com Deus e de encontrá-lo no rosto do irmão migrante, com o qual o próprio Cristo se identifica: “Eu era estrangeiro e me acolhestes” (Mt 25,35). Num segundo momento, faremos uma reflexão sobre o dado litúrgico-celebrativo e a questão das migrações. A ideia é pensar uma liturgia mais humana e hospitaleira.

The Parable of the Sower: a case study examining the use of the Godly Play® method as a spiritual intervention on a psychiatric unit of a major children’s hospital

This case study examines the use of Godly Play® as a pastoral intervention on a psychiatric unit at Children’s Health – Children’s Medical Center in Dallas, Texas. The chaplain adapts Godly Play®, more typically used as a programme of Christian formation in churches and schools, for this setting, leading a ‘Purpose and Meaning’ group weekly whose goal is to provide inpatients with a developmentally appropriate way of reflecting on and expressing their own sense of identity, purpose and meaning within the personal, social and spiritual milieu in which they identify themselves as members. The case study examines how the method is adapted as a spiritual intervention in a clinical setting, and analyses its effectiveness in meeting the stated goals of the group.

Trauma of the Heart: Augmenting the Family Paradigm to Stem the Spread of HIV/AIDS and to Facilitate Healing and Recovery in the Wake of HIV/AIDS

This article briefly reflects on the HIV/AIDS epidemic in the African American community. The article suggests an alternative paradigm that views the high-risk behaviors that contribute to the spread of the virus as a reaction to ‘trauma of the heart’ as opposed to viewing the epidemic solely in terms of a lack of HIV and sexually transmitted disease awareness. It further suggests a pastoral intervention of expanding the paradigm of family beyond the classical nuclear construct to family as a system of individuals committed to embracing and ‘adopting’ individuals who have experienced trauma of the heart. This augmented understanding of family might provide an alternative to the high-risk behaviors that individuals may engage in during the search for affirmation, which all too often may contribute to the spread of sexually transmitted diseases.

The Utility of the WHO ICD-10-AM Pastoral Intervention Codings Within Religious, Pastoral and Spiritual Care Research.

The World Health Organization (WHO) 'Pastoral Intervention Codings' were first released in 2002 as part of the 'International Statistical Classification of Diseases and Related Health Problems' (WHO 2002). The purpose of the WHO pastoral intervention codings (colloquially abbreviated as 'WHO-PICs') was to record and account for the religious, pastoral and/or spiritual interventions of chaplains and volunteers providing care to patients and other clients experiencing religious and/or spiritual health and well-being issues. The intent of such WHO codings was to provide information in five areas: statistical, research, clinical, education and policy. The purpose of this paper predominantly accounts for research although it does intersect and relate to other WHO priorities. Over the past 10 years, research by the current and associated authors to test the efficacy of the WHO-PICs has been implemented in a number of different health and welfare contexts that have engaged chaplaincy personnel. In summary, while the WHO-PICs are yet to be more widely utilized internationally, the codings have largely proven to be valuable indices appropriate to a variety of contexts. Research utilizing the WHO-PICs, however, has also revealed the necessity for a number of changes and inclusions to be implemented. Recommendations concerning the future utilisation of the WHO-PICs are made, as are recommendations for these codings to be further developed and promoted by the WHO, so as to more accurately record religious, pastoral and spiritual interventions.

Pain Control and Chaplaincy in Aotearoa New Zealand

This paper summarizes the results of 100 New Zealand health care chaplains with regard to their involvement in issues concerning pain control within the New Zealand health care context. Both quantitative (via survey) and qualitative methods (in-depth interviewing) were utilized. The findings of this study indicated that approximately 52 % of surveyed hospital chaplains had provided some form of pastoral intervention directly to patients and/or their families dealing with issues concerning pain and that approximately 30 % of hospital chaplains had assisted clinical staff with issues concerning pain. NZ chaplaincy personnel involved in pain-related issues utilized a number of pastoral interventions to assist patients, their families and clinical staff. Differences of involvement between professionally stipended hospital chaplains and their volunteer chaplaincy assistants are noted, as are the perspectives of interviewed chaplains about their pastoral interventions with issues relating to pain. Some implications of this study with respect to chaplaincy utility, training and collaboration with clinical staff are noted, as are comparisons with international findings.

From ‘Pastoral Contacts' to ‘Pastoral Interventions'

This research collates statistical results of pastoral care contacts undertaken at the Sheffield Northern General Hospital and the Royal Hallamshire Hospital over a twelve month period. The data was found to provide an important overview of chaplaincy work that can be used for future pastoral care management and developing better data collection and quality assurance measurements. The data was subsequently categorised using the World Health Organization (WHO) Pastoral Intervention (PI) Codings to explore the use of a newly developed universal coding system that might allow national and international data collection and comparison. Overall the data from the Sheffield Teaching Hospitals' pastoral data base was found to be easily transferable to the WHO PI codings. This report of the research offers recommendations for recording chaplaincy activity that at present is unrecorded and by doing so might reflect a more accurate picture of the role and demands of chaplaincy services.

Demographic Differences in Religious Coping After a First-Time Cardiac Event

The purpose of this project was to describe demographic characteristics of patients who may use religion as a coping response to a first-time cardiac event. Patients (N = 105), who were enrolled in cardiac rehabilitation after a first-time myocardial infarction or coronary artery revascularization bypass surgery, completed the Religious Coping Activities Scale. Independent variables included age, gender, religious affiliation, diagnosis, marital status, and education level. The 6 types of religious coping activities were compared for each level of the independent variables. Significant differences emerged for gender, religious affiliation, marital status, and level of education. Women scored higher than men on spiritually based activities (T = 1550, P = .03), good deeds (T = 1504, P = .08), and religious avoidance coping (T = 1505, P = .08). Participants who claimed no religious affiliation scored lowest on good deeds (H[2] = 9.7, P = .008) and interpersonal religious support coping (H[2] = 13.4, P = .001) and higher on discontent coping (H[2] = 5.4, P = .07). Single participants scored higher on spiritually based coping than did married participants (T = 1251, P = .04) and lower on discontent coping (H[1] = 4.3, P = .04). Plead coping was an inverse function of education (H[3] = 6.8, P = .08). Patients beginning cardiac rehabilitation, particularly those with the demographic characteristics discussed in this study, may benefit from assessment of their desire for pastoral intervention.

Patients' Satisfaction with Health Care Chaplaincy and Affecting Factors: An Exploratory Study in the German Part of Switzerland

Surveying patients' satisfaction with chaplaincy services contributes to improving the quality of health care chaplaincy. Therefore, 679 patients from 32 general hospitals and psychiatric clinics in the German part of Switzerland were surveyed in a cross-sectional design. Seven factors influencing patients' satisfaction with health care chaplaincy were identified. They pertain, on one hand, to the chaplain–patient relationship (“Respect and friendliness,” “Empathy,” “Negative relationship”) and, on the other hand, to the evaluation of chaplains' interventions (“Religious/spiritual interventions,” “Religious/spiritual issues,” “Clarification, coping and support,” “Conflict management and forgiveness”). Whereas the patient–chaplain relationship was significantly associated with the patient's age and religiosity, the apprehension of pastoral intervention was significantly associated with the patient's religiosity and denomination, length of stay, admission to hospital, and the patient's health status. The results suggest that chaplains have to take account of the situational circumstances and personal characteristics of patients in order to optimize their service.

BEYOND BLUE: THE ROLE OF IRONIC IMAGINATION IN OVERCOMING DEPRESSION

Ironic imagination--which allows a person to hold two opposites in creative tension--can be a great asset to a depressed person seeking to get beyond blue. Case studies illustrate this approach to pastoral intervention, which, it is argued, sits at the core of New Testament spirituality as expressed in the work of Jesuit theologian William Lynch.

Broken bodies, healing spirits: road trauma survivor's perceptions of pastoral care during inpatient orthopaedic rehabilitation

Purpose. The aim of this article is to present findings from an Australian study that explored road trauma survivors' perceptions of spirituality and of a hospital-based pastoral care service throughout their inpatient rehabilitation. All participants had experienced severe orthopaedic injury.Method. A mixed-method research design was used. The survey method elicited demographic, pastoral care contact and hospitalisation data. It included the Posttraumatic Growth Inventory (PTGI; Tedeschi and Calhoun 1996) and an adapted World Health Organisation Pastoral Intervention (WHO 2002) coding schema (Constitution of the World Health Organisation, basic documents, supplement. 45 ed.). An interview method was used to elicit information about participants' prior and current experiences of faith and spirituality, expectations, and experiences of the pastoral care service, and perceptions of the role of pastoral care in their rehabilitation.Results. A thematic analysis of both quantitative and qualitative data identified nine core themes of supportive pastoral care. Pastoral care was seen as a valued and supportive intervention. Participants who completed the PTGI reported at least some degree of posttraumatic growth.Conclusions. Further research is recommended to examine the role and efficacy of pastoral care that is integral to road trauma recovery support.

Organ Procurement and Health Care Chaplaincy in Australia

As part of an Australian national project, quantitative data via a survey were retrospectively obtained from 327 Australian health care chaplains (staff and volunteer chaplains) to initially identify chaplaincy participation in various bioethical issues-including organ procurement. Over a third of surveyed staff chaplains (38%) and almost a fifth of volunteer chaplains (19.2%) indicted that they had, in some way, been involved in organ procurement issues with patients and/or their families. Nearly one-fifth of staff chaplains (19%) and 12% of volunteer chaplains had also assisted clinical staff concerning various organ procurement issues. One hundred of the surveyed chaplains volunteered to an interview. Qualitative data were subsequently coded from 42 of the chaplains who had been involved in organ procurement requests. These data were thematically coded using the World Health Organization 'Pastoral Intervention Codings' (WHO-PICs). The qualitative data revealed that through a variety of pastoral interventions a number of chaplains (the majority being staff chaplains) were engaged in the critical and sensitive issues of organ procurement. It is argued that while such involvement can help to ensure a holistic and ethically appropriate practice, it is suggested that chaplains could be better utilized not only in the organ procurement process but also for the training of other chaplains and clinicians.