Pastoral Care and Counselling

RESUMO/ABSTRACT

Português:

Este artigo investiga as origens, transformações e implicações do modelo de líder religioso no cristianismo, com foco especial no período pós-apostólico. Parte-se da hipótese de que a figura do “líder religioso” como líder institucionalizado não encontra respaldo nas práticas das comunidades messiânicas do primeiro século, mas surge como resultado da influência cultural greco-romana e da estruturação do cristianismo como religião de Estado. Com base em análise textual das Escrituras Hebraicas, do Novo Testamento, dos escritos patrísticos e da literatura histórica, a pesquisa busca demonstrar como a liderança comunitária foi substituída por uma hierarquia clerical centralizada, com poder religioso, político e econômico. O artigo propõe um retorno ao modelo original de liderança servidora e comunitária, destacando os riscos da profissionalização da fé e da concentração de poder espiritual em figuras humanas.

English:

This article investigates the origins, transformations, and implications of the religious leader model in Christianity, with particular emphasis on the post-apostolic period. It posits that the role of the “religious leader” as an institutionalized leader has no foundation in the practices of first-century messianic communities, but rather arises from Greco-Roman cultural influence and the structuring of Christianity as a state religion. Through textual analysis of the Hebrew Scriptures, the New Testament, Patristic writings, and historical literature, the study aims to demonstrate how early communal leadership was replaced by a centralized clerical hierarchy with religious, political, and economic power. The article advocates a return to the original servant-based and community-oriented leadership model, highlighting the dangers of professionalizing faith and concentrating spiritual authority in human figures.

/a-souls-journey-back-to-allah/ Written by: Mohd Abbas Abdul Razak, Phd 30 th May, 2025 In a world divided by conflicting ideas and ideologies, humanity endures untold pain and suffering. The human soul, which originates from God, faces endless challenges in its earthly journey in pursuit of goodness and wholeness. Though its

This theological paper examines the pastoral challenge of addressing death within Reformed Christian theology, focusing on its inherent dichotomy as both loss/despair and relief/hope. The author articulates how pastors must navigate the tension between the visceral experience of grief and the theological understanding of death as a transition to divine presence. Drawing on Scripture, Reformed theological tradition, and contemporary perspectives on grief, the paper proposes a balanced pastoral approach that honors both dimensions of death without resolving the tension between them. Rather than offering simplistic answers or succumbing to despair, the author suggests that effective pastoral care accompanies the bereaved through their grief while witnessing to the hope of resurrection. The paper concludes that the transformative potential of an integrated understanding of death lies in its ability to honor human experience in its totality, situating grief within the broader narrative of divine redemption.

The retirement of bishops in the Anglican Church of Southern Africa (ACSA), particularly Black bishops, has become a contested and sensitive subject. Despite canonical expectations to retire at 65, many bishops seek extensions or transfers, revealing deeper theological, epistemological, and pastoral concerns. This paper explores these complexities using a range of epistemologies including revelatory theology, indigenous knowledge systems, rationalism, constructivism, relativism, and empiricism. It proposes strategic interventions such as structured retirement programs, theological retreats, ecclesial services, and public gratitude platforms to affirm, honor, and engage retired bishops meaningfully. The goal is to offer a sustainable and spiritually grounded model for post-retirement episcopal life that upholds dignity, legacy, and continuity.

People with mild to moderate dementia often struggle with disorienting and alienating effects of the disease. Being attuned to spiritual sources of strength has been shown to be helpful in facing these challenges. In current dementia care practice and literature however, not enough attention is paid to fostering this type of connection. Our research offers a first overview of spiritual strength attunement in dementia. Results make clear how dementia impacts people spiritually, what the properties are of strength attunement and how professional caregivers foster this type of attunement with their clients. Insights are summarized in an integrated model.

Á luz de Êxodo 18,13-27, queremos voltar nossa atenção ao exercício da liderança em função de buscar pistas para a reorganização de nossos trabalhos a partir das bases. Tomaremos como ponto de partida os vários desafios da travessia do povo de Deus pelo deserto e, dentro deles, o exercício da liderança

Esta é a versão em português do Manual Andrews de Missão Urbana, do qual fui o editor principal. Incluí aqui minhas contribuições para o volume.
This is the Portuguese version of the Andrews Manual of Urban Mission, of which I was the lead editor. I have included here my contributions to the volume.

This paper investigates the significance of workplace pastoral care in military, paramedic, and police settings, emphasising the pivotal role of chaplaincy in supporting personnel through psychological distress or crises. It explores the effects of chaplaincy proximity, confidentiality, proactive engagement, and early interventions on healing and well-being. Employing a heuristic methodology, a chaplain's person centeredness, proximity and nonverbal immediacy were found to be crucial to effective pastoral care in some settings. In general, military leaders expect chaplaincy proximity and responsiveness which is underscored by confidentiality reassurance, however, this is less clear in emergency and police research. The literature highlights the challenges and importance of confidentiality, trust, and personal choice in chaplaincy interventions. Noticeably there is less police-focussed research to date than military research. The study underscores the necessity for proactive chaplaincy practices, cross-contextual research, and policy development to enhance pastoral and mental health care particularly when it comes to knowledge that pastoral care is even an option and referral pathways. A conceptual framework for mapping the nature and extent of chaplaincy care, if any, as ameliorated by pastoral care options, personal awareness and individual choices is outlined in the following section. It attempts to capture and illuminate something of the complex, relational and dynamic relationships between choice, need, and chaplain outreach action, in a simplified form. The paper proposes some policy enhancements and advocates for enhanced organisational protocols, adequate resources, and collaboration between pastoral and mental health professionals. Further, research is necessary to explore the effectiveness of chaplaincy responses, early interventions, and the balance between organizational expectations and privacy rights.

The experience of mourning is a multifaceted and deeply personal journey, deeply influenced by a multitude of emotions. Among these emotions, guilt and shame often emerge as intertwined feelings that significantly affect the mourning process, especially after the death of a family member. As individuals sail the complexities of loss, feelings of guilt can arise from a variety of sources, including failed faults in the fulfillment of family papers, unfulfilled expectations or deceased -related regrets. These emotions, although natural, can complicate and prolong the mourning process, leading to potentially harmful effects on mental health and general confrontation mechanisms (LI et al., 2014; STROEBE et al., 2014).

    The guilt, often described as an emotional response to the belief that someone has caused damage or failed to act morally acceptable, can manifest in various ways during pain. For example, a bereaved individual can deal with feelings of guilt for not spending enough time on the deceased, having expressed anger during previous conversations or for inadvertently prioritizing his own needs about those of his loved one during his last days. These internalized beliefs can create widespread sense of responsibility for loss, leading to a prolonged and complicated period of mourning (LI et al., 2014).

This research project explores how Algerian Jewish jewelry functions as a vessel of memory and cultural identity, highlighting the enduring continuity of its artistic traditions across centuries of migration and transformation. Drawing on Ariella Azoulay’s Potential History
framework, I analyze jewelry, metalwork, and textiles through a visual and material culture lens, engaging museum collections, artisan techniques, and contemporary reinterpretations. The paper traces how these artistic forms have adapted while preserving ancestral knowledge, illuminating how craftwork itself becomes a living thread of cultural transmission within Algerian Jewish communities from North Africa to the diaspora.

This article explores the challenges faced by Romanian Orthodox hospital chaplaincy in German hospitals. It highlights the tension between Orthodox views on life, suffering, and death and the secular principles of the German healthcare system, which emphasize self-determination and strict legal frameworks. These differences create ethical dilemmas and pastoral challenges for Orthodox priests, including administrative barriers, prejudice, limited patient access, and insufficient knowledge of medical law. The study emphasizes the Romanian Orthodox Church's role as a cultural mediator, advocating for preserving religious identity in a secularized environment. Practical solutions proposed include specialized training for priests on German healthcare practices, cooperation agreements with hospitals, creating a network of Orthodox chaplains, informational resources for believers and medical staff, and an Orthodox advance directive aligned with Christian values. The article underscores the need for pan-Orthodox collaboration and highlights the Church's responsibility to provide spiritual care while staying true to its traditions in the face of modern medical challenges.

Ich möchte diesem Aufsatz ein paar Worte meines eigenen Zuganges zu dem Thema voranstellen. Nach fünf Jahren der Tätigkeit im Strafvollzug, die vor allem darin bestand, mit Tätern diagnostisch und psychotherapeutisch zu arbeiten, bekam ich nach meinem Ausscheiden aus dem Dienst für das Justizministerium Nordrhein-Westfalen mehrere Psychotherapieanfragen von Opfern von Gewaltverbrechen. Dieser Perspektivenwechsel, den ich nicht herbeigesehnt hatte, dem ich mich aber zu stellen hatte, war mir bedeutsam, um aus dernatürlich auch parteilich geprägten -therapeutischen Arbeit mit Tätern die häufig vernachlässigte Perspektive der Opfer in den Focus zu nehmen. Wird jemand Opfer einer Gewalttat, so trifft es sie oder ihn völlig unvorbereitet. Der Angriff geht zumeist einher mit der Konfrontation mit Todesangst, eine Befindlichkeit, die den meisten Opfer erstmalig und abrupt widerfährt. Die Folge dieser gewaltsamen Übergriffe ist die Erschütterung des bisherigen Selbst-und Weltverständnisses. Jede Gewalttat ist ein Trauma im Sinne Seidlers: "Unter ,(Psycho-)Trauma' wird im folgenden eine psycho-somatische Verwundung verstanden, die auf ein Ereignis (oder deren mehrere) zurückgeht, bei dem im Zustand von extremer Angst (Todesangst) und Hilflosigkeit die Verarbeitungsmöglichkeiten des betroffenen Individuums überfordert waren (Seidler 2002, S.6). Traumatisierende Erfahrung hinterlässt ihre Spuren in der Physiologie des beschädigten Individuums und wir finden eine relative Gleichförmigkeit der seelischen Wunden vor. Der ICD 10 hält die Definition bewusst eng, nicht gemeint sind somit Demütigungen und/oder entwertender Erziehungsstil, Mangelsozialisation, etc. Wichtig für das Verständnis der psychischen Folgen derartiger Traumatisierungen ist, dass diese außerhalb symbolisierbarer Erfahrung wirken. Patienten sprechen zumeist von Geschehnissen. Der Gedächtnisforscher van der Kolk hat nachweisen können, dass ein prinzipieller Unterschied zwischen dem Erleben traumatischer und nichttraumatischer Erinnerungen besteht: während traumatische Ereignisse voneinander dissoziierte "mental imprints" hinterlassen, die sich als intrusive Erinnerungen oder Flashbacks manifestieren, werden nicht traumatische Eindrücke als kontextualisiertes, persönliches Narrativ ausgearbeitet und können intendierbar erinnert werden.

The issue of good and evil is one of the central issues of human
existence. It is also an important point in theological discourse.
First of all, a man seeks the source of their existence, the way they
act, and the possibility of their proper discernment. Contemporary
experience shows that this is increasingly difficult due to axiological
imbalance, anthropocentrism, subjectivism, and individualism.
Cardinal J. Ratzinger very clearly condemns the relativisation of
truth at its root, which affects moral, spiritual and cultural relativism
in a broad sense. As the Pope Benedict XVI spoke of a specific
dictatorship that grew out of the rejection of a personal God. In
this way, a man accepted progress as a point of reference. All this
has given rise to theological reflection undertaken by numerous
theological and non-theological academics. The aim is not only to
outline a correct diagnosis of the contemporary situation of a man
and the world, but also to indicate the possibility of ‘rebuilding’
civilisation. Undoubtedly, we live between a ‘civilisation of life’
and a ‘civilisation of death’, as St John Paul II pointed out. Despite
the imposing and aggressive evil, it must be stated that goodness
dominates and is constantly developing. The reflection of scientists
undertaken in this publication touches this problem in a very broad
way. Reaching out to the Truth personified and revealed in Jesus
Christ, the analysis leads, through the Fathers of the Church, to thecontemporary spaces of the ‘clash’ between good and evil in a man
himself, in the Church and also in society and its culture. This study
is a part of a broad international context of work on this problem.

Abstract
This article explores the urgent need for the modern Christian Church to engage with Artificial Intelligence (AI) and digital technology, especially in Nigeria. It emphasises that AI, a fast-growing technology shaping all aspects of human life, is not evil or ungodly, but a neutral tool that Christian ethics and values should guide. The article warns that without proactive involvement, the Church risks falling behind in evangelism, education, and leadership as AI increasingly replaces human roles across professions. The author highlights various manifestations of AI, from self-driving cars and humanoid robots to AI-powered farming and education tools. These innovations are developed mainly without Christian influence, which makes it critical for believers to step into the field. Christians trained in AI can create godly content, develop ethical systems, and influence the world positively through tech-based ministries. The article recommends that the Church of Nigeria (Anglican Communion) urgently set up AI training centres, include digital literacy in church programs, and encourage Christians to pursue AI-related courses. Platforms such as youth fellowships, clergy conferences, and theological seminaries should be used to spread awareness. Finally, the author presents 56 key professions in pastoral ministry, education, healthcare, law, agriculture, and digital marketing, where AI is reshaping careers. He encourages Christians to be proactive learners of AI to remain relevant and impactful in this digital age, echoing Jesus’ call to be “the light of the world” (Matthew 5:14). The message is clear: the Church must rise, learn AI, and lead with godly wisdom in shaping the future.

The study was aimed at establishing an effective pastoral care management system for independent schools. It developed out of the concern for the many children who pass through schools without having any form of meaningful discussion with an adult member of the school, thus the concept "the invisible child". All students attend school for the academic education it provides. But for many there is more to school than what goes on in the classroom. However many will not have their broader education developed, their social, emotional and personal development will be ignored or overlooked. With higher incidence of divorce and other family trauma, students need to be mentally at ease if they are to get the most out of their classroom activities. Their social, emotional and personal life needs to be in order to allow their mind to focus on the academic pursuits offered in class. The research design and method involved the qualitative approach and the case study. Qualitative research was used, as it was best suited to the emotive nature of the student's experiences. The research focused on a case study, namely an independent school. Data was collected through a literature study and personal interviews with students. The data was analysed to identify common themes and categories. Two main themes emerged from the interview data: the Tutor and the Tutor Group. Combining these with the literature, four main categories emerged. They are: the goals of the pastoral care policy, the aims and organisation of the house, the house/tutor period and its objectives, and the role of the house tutor and housemaster. Within these categories important concepts such as communication, clear role definition and personal contact were common threads. St John's College has a system of house division in the school and so the findings and recommendations relate to this type of division of a school. The goals of the pastoral care management system were important as they determine the direction and commitment of the school to pastoral care. The aims and organisation of the houses would determine the successful division vii CHAPTER 1 INTRODUCTION, AIMS AND RESEARCH METHODOLOGY 1.1

Despite justified criticism of the papacy and patriarchal structures of the Catholic Church, I will remember Francis above all as a true follower of Jesus, who took seriously the early Christian community of property as described in the Acts of the Apostles. He has managed to shake the papal throne forever with a spirituality of a common home for all, deeply rooted in concrete, material reality.

The prophet muhammad said that the heart of the Quran is rooted in the "Basmala," a formula that opens virtually all of the one hundred fourteen chapters of the Holy Book: "in the name of Allah, Boundlessly Compassionate and merciful." When a Bedouin asked the prophet how the Basmala could be bestowed upon him, the prophet replied: "Have compassion on yourself, and on others, and the Basmala will be bestowed upon you." Compassion constitutes the core of islamic spirituality. How can one begin to explain the awe-inspiring power of mercy and gentleness? We are asked to observe nature's closest metaphor to compassion: the element of water. There is nothing so soft and yielding as water, but it is powerful enough to wash away continents. Water, like compassion, is necessary for life: Wherever water falls, says the Quran, life flourishes. The Earth was parched, says the Holy Book, but God sent down the waters of mercy and the Earth was "clothed in green." Likewise, the person who practices compassion is blessed with authentic strength and at the same time blesses the world with life-affirming grace. We are placed mysteriously on Earth and begin life in a state of bewilderment. in truth, we have no idea who we are, where we have come from, or where we are going. in Rumi's playful words, "We all arrive here a little tipsy." in this confused state, we need to be gentle with ourselves. We also

Az autizmus spektrumzavar (továbbiakban ASZ) előfordulási aránya az elmúlt évtizedekben világszerte növekedést mutatott. Ennek következtében valószínűsíthető, hogy az egyházak gyülekezeteiben is egyre több a spektrumon élők száma. Ennek fényében fontos kidolgoznunk olyan pedagógiai eljárásokat, amelyek segíthetnek az autizmus spektrumzavarral élő kisiskolásokat tanítani, a gyülekezetekbe integrálni a katekézis által. A következőkben három olyan eljárás kerül ismertetésre, amelyek együttes használata támogathatja a fenti cél elérését. Az érzékenyítés által segíthetünk a kortársaknak, a csoport többi tagjának, hogy megértsék miben különbözik tőlük az ASZ-ral élő személy. Átérezhetővé tehetjük számukra, hogy milyen nehézségekkel kell megküzdenie nap, mint nap annak, aki nem neurotipikus.  A differenciálás segíthet abban, hogy a spektrumon élő gyermekkel úgy tudjunk foglalkozni, hogy egyéni képességei fejlődjenek, hátrányos helyzete a lehető legjobban kiküszöbölődjön. Az alkalmakra való specifikus felkészülés által lehetőségünk nyílik arra, hogy a bibliaismeretben való tudás kibővítése mellett fejlesszünk olyan készségeket is, amelyekben az ASZ-ral élő gyermekek nem annyira fejlettek, mint neurotipikus társaik.

We live in a fallen world filled with sin, despair, and death. Yet it is God's world, and he is sovereign over it (Ps 115:3).The combination of these two ideas-fallenness and sovereignty-generates some important questions. How can a good God be sovereign over a fallen world? Why does he not intervene? Why does he permit this fallenness? In the light of innocent suffering, how can God be just? How long must people of faith endure this fallenness? These questions fill the prayers of God's people as they suffer under the weight of the world's darkness. They are prayers of lament. They are prayers of faith, because they express the questions of faith to the God in whom faith trusts. They ask God the questions that only he can answer. Prayer does not function simply as vehicle for lament, but it is the cry of faith that expects an answer from God, just as Job did. It calls upon God to hear and answer. It hopes for a sympathetic ear and a resolution to the despair of lament. However, like Job, we often receive not the answer we seek but the answer we need. What Job wanted was an explanation; what he got was the comforting, reassuring presence of God. Our laments ask real questions, but they do not always receive the answers we seek. Instead, God offers himself in communion and, in and Mine the power of the Holy Spirit, creates hope, comfort, and peace in the midst of our lament (Rom 15:13).

abstract (Résumé)

Ce travail explore l’ecclésiologie de l’« Église-Famille de Dieu » dans le contexte africain, en soulignant ses fondements bibliques, théologiques et culturels. Il met en lumière la pertinence de cette image ecclésiale pour une nouvelle évangélisation inculturée, adaptée aux réalités sociales, politiques et spirituelles du continent. À travers trois axes — les fondements scripturaires et traditionnels, les défis contemporains, et les perspectives de salut — l’auteur montre comment cette vision pastorale favorise la réconciliation, la fraternité, la paix et l’enracinement de la foi chrétienne dans les valeurs africaines. L’« Église-Famille » apparaît ainsi comme un modèle porteur de transformation ecclésiale et sociale, et comme un lieu authentique de salut dans le Christ.

The stigma and invisibility surrounding mental health often lead to alienation and reinforce societal misconceptions. This paper examines how the concept of inxeba elingaphakathi (the invisible wound) in isiXhosa encapsulates the emotional and psychological pain frequently overlooked in mental health discussions, particularly among Black South African women. Employing an Indigenous storytelling methodology, the study explores how social community caregiving can illuminate these hidden wounds and challenge prevailing stigma. By analyzing the societal factors shaping mental health perceptions, this research advocates for a culturally grounded approach to healing and belonging.

Reading through the book of Job is always with mixed reactions. One will ask, why will good God allow terrible things to happen to his loved ones? The terrible things that happened to Job are indeed heart rendering. Similar things still happen to righteous people today. How should a theist respond to the questions of a victim of unexplainable disaster who questions God’s integrity and love? This writer is of the opinion that Job is a good case study of unexplainable disaster, whose experience can be used to admonish others and provide reasonable answer to strengthen their faith in God.

In immer mehr Schulen werden religiöse Feiern unter Beteiligung mehrerer Religionen zu einem Teil der Schulkultur. Der Beitrag diskutiert die verschiedenen Feiertypen und leitet zu einer Klärung zu der grundsätzlichen Frage an: Wie hast du’s eigentlich selbst mit den anderen Religionen? Ihre Beantwortung ist für den Zugang zur Gestaltung gemeinsamer religiöser Feiern entscheidend. Sie sind jedenfalls ein theologisch und religionspädagogisch anspruchsvolles Projekt, das sich lohnt, weil es große Lernchancen für Schule und Lernende bietet.

In immer mehr Schulen werden gemeinsame religiöse Feiern zu einem Teil der Schulkultur. Damit verbunden sind zum einen das Entdecken neuer Möglichkeiten des gemeinsamen Feierns, zum anderen aber auch Unsicherheiten über rechtliche oder theologische Fragen. Den Schulen bietet sich hier ein interreligiöses pädagogisches Experimentierfeld, weshalb Kirchen und Religionsgemeinschaften in den letzten Jahren verschiedene Handreichungen zu diesem Thema herausgegeben haben.

Eine (religions-)pädagogische Reflexion dieser neuen Feierpraxis ist aber in vielen Kirchen und Religionsgemeinschaften noch in ihrer Anfangsphase. Der vorliegende Sammelband setzt hier einen ersten Schritt: Gemeinsame religiöse Feiern an Schulen werden aus einer Vielzahl unterschiedlicher Perspektiven (religions-)pädagogisch und theologisch reflektiert. Darüber hinaus bietet dieses Buch auch Klärungen zu grundsätzlichen Fragestellungen betreffend etwa Gebetsverständnis, Schulkultur oder rechtliche Aspekte. Der Fokus dieses Sammelbandes liegt dabei auf der Situation in Österreich, jedoch werden auch Seitenblicke nach Deutschland und in die Schweiz geworfen.

This draft paper was submitted as part of a seminary Clinical Pastoral Education (CPE) course. It was based on our course materials concerning the emotions of Jesus. I expanded upon the emotions discussed in our class by analyzing John 11:32-36 through some of the material found in Brené Brown's book titled, "Atlas of the Heart." I would like to continue building upon this draft and do a more in-depth analysis of the emotions of Jesus, and the role emotions played in Jesus's ministry. Jesus was known for His love and compassion, but am I known for those things? During CPE was the first time someone ever told me that I felt their pain. This was encouraging, but also frightening because people rarely use words like "love," or "compassion" to describe me, or my ministry.  This realization has sent me on a journey to pay more attention to my emotions, others' emotions, and the role emotions play in pastoral care.

This study seeks to expand our understanding of the differences between the challenges faced by pastors of smaller churches and the challenges faced by pastors of larger churches. Pastors of North American churches (N = 347), generally with a theologically conservative orientation, responded to an online survey indicating how difficult they perceived each of 79 challenges to be. In general, evangelism and retaining youth were the most difficult challenges. However, clear distinctions were found between pastors of smaller churches and pastors of larger churches for over onethird of the challenges. For example, pastors of larger churches found that adequately addressing issues around sexuality and marriage was more challenging than did pastors of smaller churches. In contrast, pastors of smaller churches found running and maintaining programs more challenging than did pastors of larger churches. Reasons for the differences observed may include differences in congregational composition and the availability of adequate leadership. Possible responses include specific measures to address these challenges in Godhonoring ways in the contemporary cultural context.

Contemporary churches face a myriad of challenges that will impact their future. However, the challenges that individual churches face vary according to the church. One factor that might be associated with different challenges is church size. This study of 129 evangelical churches in North America seeks to understand better what these challenges are, which are the greatest, and how they relate to church size. Church leaders were asked to indicate how difficult each of the 50 challenges was for their church. A factor analysis extracted 13 families of challenges. The four factors representing the greatest challenges were Evangelism and Youth Ministry, Leadership Support and Development, Spiritual Development, and Lay Involvement. The factors that accounted for the most variation between the churches were Cultural Changes Threatening Stability and Poverty in the Local Community. Two families of challenges (High Quality Church Programs and External Threats) were related to church size; specifically, they were greater challenges for smaller churches than for larger churches. The challenges and their relationship to church size are analyzed from psychological, managerial, and economic perspectives to understand the phenomena better.

Lament is largely absent from modern American evangelical church life, with few sermons or studies addressing it. Despite being the subject of one-third of the Psalms, lament is rare in worship songs, small groups, and communal prayers. Modern worship, which often emphasizes certainty and triumph, contrasts with the ambiguity and doubt lament introduces. Lament offers space for unresolved pain and unanswered questions, which is fitting for those experiencing one of the most devastating losses a person can face: the death of a child. Without lament, bereaved parents may struggle to reconcile their experiences with their beliefs, leading to superficial participation in church or withdrawal. This thesis argues that reintroducing lament into church theology and practice can deepen connections for grieving parents and reduce feelings of isolation. v Acknowledgments I wish to acknowledge the love and encouragement of several parties who supported me while preparing this thesis. Thank you to my thesis advisor, Dr. Matisha Dentu, for her appropriate measures of encouragement and critique. You encouraged me to hang in there during the fog, knowing that eventual clearings would emerge. Thank you to my Triumph Church of Pittsburgh family for your prayers and encouragement. Special thanks to my pastor, Craig L. Giles, for his grace during this time of preparation and the multi-year pursuit of my degree. Thanks to the intercessory prayer team members who lifted me up in prayer during particularly trying times when deadlines were looming and accompanying stress was raging. Thank you to my son, Christian. You bring joy through the bouncy step in your walk, your love of vintage video games, old school R&B music, and all things Pittsburgh Penguins. You serve as a reminder to enjoy the simple pursuits of life. Finally, but most importantly, I would like to thank my dear wife, Cynthia, for her love and support. John Lennon penned the lyrics, "Life is what happens to you while you're busy making other plans." Life happened to our family during the eight-year odyssey of my degree pursuit. In many ways, we have been on a journey not of our choosing, but there is no other earthly traveling companion I would rather have on the trip than you. This thesis is dedicated to my late son, Ryan. While temporarily separated, I look forward to the day we are eternally reunited. Living in the aftermath of your death has driven me to seek comfort only found in the minor keys of lament. I sincerely pray that something written on the following pages will offer hope and provide a modicum of comfort for fellow bereaved parents. vi CONTENTS CHAPTER 1: OVERVIEW OF THE STUDY .

abordando los aspectos jurídicos del munus docendi Ecclesiae, objeto del libro III del Código de Derecho Canónico. El libro, publicado en la colección Subsidia Canonica, contiene el primer capítulo del futuro segundo volumen continuación de su Corso fondamentale sul diritto nella Chiesa (2009), con la finalidad de que sea útil en la docencia de este ámbito del Derecho Canónico. Esta obra, con otras del mismo profesor ya publicadas, forma parte de un itinerario de investigación sobre la función de enseñar en ámbito jurídico. En este itinerario de profundización, por una parte, el autor considera que es insuficiente una metodología exegética de los textos legislativos. Esta debe complementarse con una metodología sistemática que permita concretar los conceptos y los principios fundamentales. Por otra parte,

In 1934, Dr. Ludwig Fabel fled Nazi Germany with his family to work as an economic consultant in Hunan Province, China. He explored remote areas for development opportunities during Japan's wartime aggression. As conditions deteriorated, he moved to Beijing and taught at Fu Jen University until World War II ended. After a period as a professor in New York, he joined the German Consular Corps, serving in Bonn, Montreal, and as head of the German Consulate in Houston. He later became a professor at the University of Houston, and after retiring, he spent 25 years in Portugal with his wife, Emily Jacques Fabel.

Ce cahier explore les notions de mission et de diaconie dans l'Église d'Europe occidentale via les colocations solidaires de l'association Lazare, qui font cohabiter de jeunes adultes chrétiens avec des personnes issues de la précarité. La première partie dresse un état des lieux sociologique et pastoral du contexte dans lequel s’insèrent les colocations Lazare. Puis, à travers 25 entretiens, l’étude révèle les
enjeux et défis rencontrés sur le terrain, de la diversité religieuse des colocataires à l’engagement quotidien de la prière. La troisième partie consiste en une relecture strictement théologique de l’étude. Elle s’appuie principalement sur les travaux de deux théologiens : la définition de la diaconie selon Étienne Grieu et les différentes
notions exposées dans le livre « Urgences pastorales » de Christoph Theobald. Le cahier conclut que Lazare offre une réponse pertinente à l'urgence pastorale de l'Église, créant un espace hospitalier prophétique et participant à la restauration de la dignité humaine.

This study explored how counsellors utilise body language Gestalt counselling techniques to assist students at a public university and to understand the experiences of counsellors and clients in this context. Based on a hermeneutic phenomenological approach, the study used an expert purposive sampling method to select 4 counsellors at a public university and 16 students who had prior exposure to the body language counselling techniques for this study. The participants were interviewed using semi-structured interviews and document analysis based on a retrospective record review employed to collect data. The data from interviews was analysed using thematic analysis. The research findings demonstrated that body language played a crucial role in the interaction between counsellors and clients, influencing the effectiveness of the counselling process. Positive results indicated that both counsellors and clients benefitted from enhanced communication and gained additional insights beyond verbal expressions, leading to increased awareness. However, some participants experienced challenges and discomfort when their body language was pointed out by the counsellor. Additionally, the study found that body language techniques were most effective when complemented by other counselling methods. It was suggested that caution should be exercised when using body language techniques, as they could potentially lead the client to become defensive and hinder progress. Nonetheless, when used correctly, these techniques could help both the counsellor and client become more cognizant of their body language and utilize it to enrich their dialogue.

This qualitative study comp ared and con trasted the p erceptions of roles, support, and m ission ofca mp us m inisters a t a la rge p ub lic and a small private institution in the southeastern Un ited States. Semi-structured in terviews ofcampus ministers, represen ting a va riety offaith traditions, were con d ucted and analyzed. Higher education in the United Stat es began in th e de velopment of religiou sly affiliated and religio us ly governed ins titutio ns . Starting w ith the Calvinist foundi ng of Harvard in 16 36, a variety of Protestant denominati ons founded, governed and sometimes struggled over the control o f an expanding number of colleges and univer sities. History shows that some of th ese re mai ne d pri vate , religiou sly affiliate d instituti ons, others tran sitioned into institutions operating within deno mina tio nal traditions w hile still others became public (Brubach er & Rudy, J976; Rudolph, 1990/1 96Z) . In ge neral, it is be liev ed these institutions we re foun de d to produ ce clergy member s leading co ngregations th rou gh th e challenges inhere nt in crea ting a new co u ntry . In reality their institu tional missions we re b ro ad er, mor e co mp lex and guided by the demands of a predominantly Christian culture (Thelin, Z003) . Whil e the y were de signed to produ ce church leadership, th ey also produced bu siness and co mm un ity leaders schooled in chur ch, instilling Chris tian morals an d ideals as the foundation o f socie ty (Brubacher & Rudy, 197 6; Shockley, 1989). In th e ne arl y 370 ye ars since th e fo u nd ing of Harvard, a wi de spectru m of institu tio ns of high er education has e merged. While affiliation and gove rna nce have also evolve d , the n e ce ssity for pl aces and persons or iented tow ard the spiritua l needs of stude nts has remained a co nstant in higher educatio n. Public and private differences notwithstan din g, the role of campus ministry an d those filling the role of mini ster (or its equiva lent) have cha ng ed significantly throu gh the ye ars. Inter estin gly, these p ositions were not p resent in the co lonial colleges of New England and were only found in a tiny p ercentag e of the institutions fo unde d after them. As is the case with th e evolution of stude nt affairs (Nuss, Z003), the role of camp us minister emerged w he n preside nts and faculty members we re no longer ab le to atte nd to the spiritual an d mo ral needs of their students (Shockley , 1989). Just as the role of student affairs is co nstantly evolving and must be co ns ide red *] a n ice K. Davis is a doctoral student in the Student Aff a irs Ad m inistra tion Program at the University of

La Bible est-elle suffisante pour fournir ce dont chaque chrétien a besoin ? Si quelqu’un connaît bien la Bible et me connaît bien, peut-il m’aider à résoudre mes problèmes même s’il n’a pas de doctorat ? Un ministère normal entre croyants dans l’église doit-il aider chaque membre à grandir spirituellement et à s’épanouir ?

This paper examines the transformation of ontological identity under conditions of late modernity and advanced capitalism. Drawing upon critical theory frameworks, I argue that ontological identity undergoes a systematic restructuring through processes of self-commodification-extending beyond Marx's original concept of alienation-and through mechanisms of one-dimensional thought as articulated by Marcuse. The theoretical framework integrates perspectives from the Frankfurt School with contemporary analyses of reflexive modernity, resonance theory, and psychopolitics of neoliberal subjectivity. This transformation of identity represents not merely an extension of capitalist relations but rather constitutes a significant reconfiguration of subjectivity itself, whereby the 'Imaged Identity' displaces authentic ontological self-understanding. I conclude that renewed attention to autonomous thought provides a critical counterpoint to the increasingly totalizing character of market rationality in the 21st century.