El Perú ha atravesado distintas etapas de la historia, que han dado como resultado una diversidad cultural que la enriquece, y a la vez la ha deteriorado, se trata de la conducta moral de sus habitantes, por la incidencia que han tenido los desafíos, que se propusieron desde la colonización del Perú, hasta la actualidad, por cuestiones políticas, internas y externas, convenios del gobierno con otros países o identidades y la globalización mundial (positiva y negativa) que han traído el secularismo, relativismo, el hedonismo, el materialismo, la inculturización, el pensamiento homosexual, llamado ideología de género, la ignorancia provocada, la educación y formación manipulada por intereses políticos. Así se ha propiciado cambios antropológicos, sociológicos, políticos, culturales y religiosos afectando así a las familias y se ha proyectado a la sociedad. Ante esta problemática se planteó como objetivo general: los fundamentos teológicos para impulsar la Pastoral Familiar en el Perú; y como objetivos específicos: sustentar las razones para impulsar la pastoral familiar, formular criterios para evangelizar en la familia y desde la familia, identificar directrices para impulsar la pastoral familiar. Se empleó el método bibliográfico de las ciencias sociales, humanas, doctrinales que nos permitió conocer y enfocar el problema planteado en virtud a un previo análisis teológico-dogmático-doctrinal utilizando como instrumentos de investigación: la revisión documental sobre los fundamentos teológicos, avalados por la antropología, filosofía, las ciencias sociales y otras ciencias; así como la palabra de Dios, la tradición apostólica y el magisterio de la Iglesia. Esta tarea se ha elaborado a través de fichas bibliográficas, textuales y de resumen que nos permitieron recoger, almacenar, organizar, proyectar y presentar la información extraída de las fuentes bibliográficas. El procedimiento fue realizado siguiendo los criterios éticos y de rigor científico. Obteniendo como resultado resaltante, ante el cambio antropológico que el hombre peruano se le eduque y forme en su verdad original “imagen y semejanza de Dios” y sea consciente de su verdad original con respecto al pecado (debilidad), conozca el plan de Dios y sea consciente de su entorno, para que guiado por esta verdad lleguen a configurarse con la plenitud de los tiempos “Jesucristo” en el cumplimiento de la salvación y que desarrolle a través de su vida la vocación a la que fue llamado, sobre todo el matrimonio que es fundamento de la familia y la sociedad; a través de la pastoral familiar. / Tesis

<p> The ideal role of the church pastor has not been fully addressed withing church communities, and recent changes in society have led to different understandings of the role of the pastor, hence leading to different expectations. This research aimed to understand burnout, intent to leave the ministry, and turnover in contemporary society, by exploring the role of the pastor from both congregants&rsquo; and pastors&rsquo; perspectives. Maslow&rsquo;s hierarchy of needs theory, role theory, social exchange theory, and leader-member exchange theory were used to guide this research. Qualitative research using a constructivist grounded theory approach was carried out in Kenya involving congregants and pastors in Pentecostal churches. During data analysis, concepts emerging from the data were related to each other as the researcher explored participants&rsquo; responses that were categorized, leading to the emerged themes such as reservation, distrust, volatility, boundlessness, and frustrations. Combined, these categories indicated the pastors&rsquo; and congregants&rsquo; perspectives on the role of a pastor, which led to the emergence of expectations-driven conformation theory. The results indicate that the expectations in contemporary Pentecostal churches require a selfless pastor who can meet the congregants&rsquo; perception of the primary role of the pastor, which is not necessarily what the pastors understand as their role. The grounded theory establishes that pastors conform to expectations with the aim of satisfying the congregants, which is impossible due to conflicting expectations. Pastoral recruitment and training are critical, and this study confirms that it is imperative for pastors to practice within the scope of their trained roles. The issues of burnout, intent to leave, and turnover can be addressed if roles can be explicitly defined by understanding the organizational context, characteristics of members, nature of needs, and level of interdependence in an organization.</p><p>

<p> This study explores issues of internal moral conflict, moral injury, and post-traumatic stress disorder (PDST), from the lens of a developed theological anthropology which finds its foundation in Paul Tillich, Wolfhart Pannenberg, and Karl Rahner. This dissertation tests the theory that operational and combat stress experienced by military service members strains the <i>imago Dei </i> by numbing the human ability for connection and transcendence and, thus, necessitates a "rehumanizing" journey of healing through reconnection with God and others.</p><p> In order to better care for military service members, a new framework for sin is created which addresses issues of generalized estrangement and personal sin from the context of combat operations. This includes examining military training, killing, and issues of justice to clearly present the current psychological and spiritual challenges within the realm of morality, as experienced by service members. </p><p> From this foundation, a theology of growth is constructed based on a synthesis of theological anthropologys from various traditions which better resonate with service member's experiences, and then draws connections with current psychological work in posttraumatic growth. These connections are then used to evaluate support intervention techniques for effectiveness in the process of rehumanizing, which heals and grows a person from moral injury and allows them to once again experience the transcendent connection unique to being created in the image of God. The journey of rehumanization is part of the quest for sanctification, deification, and New Being. This is fostered in non judgmental accepting relationships that find their foundation in God's love for humanity and are experienced as sacred glimmers of the infinite. </p><p>

<p> The purpose of writing <i>An Evaluation of the Emotionally Healthy Spirituality Course at Community Alliance Church, Butler, Pennsylvania</i> was to measure the efficacy of the course to improve emotional maturity on participants.</p><p>

The inspiration to undertake a scientific canonical study on the pastoral care of refugees came from the plight of thousands of Tamils from Sri Lanka who took refuge in the State of Tamil Nadu in India from 1983. A large number of them were Catholics and it was apparent from their way of life that the spirit of Catholicism was deeply entrenched in them. Because of their deep Catholic faith and their unique situation, the Catholic Church has a grave obligation to offer them special pastoral care. The purpose of this dissertation, therefore, is to address this pastoral situation, and examine critically some theoretical, pastoral and structural issues that might enable pastors of the Church to minister to Tamil refugees in accord with their emotional, psychological, spiritual, social and economic needs. Up to now there has not been any major study specifically on the pastoral care of Sri Lankan Tamil refugees in Tamil Nadu, India. The principal method we use in this study is analytical in nature. We will review certain historical-sociological factors relating to the current Sri Lankan Tamil refugee phenomenon. But the central question of our inquiry concerns the pastoral care of Sri Lankan Tamil refugees in Tamil Nadu. The historical facts and various sources, such as papal constitutions, and Roman instructions, decrees and laws, the documents of the Second Vatican Council, and both Codes of Canon Law, are the focus of our analysis. This dissertation contains four chapters which reflect four inter-related issues. The first chapter considers the historical and sociological background of the Sri Lankan Tamil refugee problem. The second chapter deals with the Catholic Church's teaching on the pastoral care of displaced persons, with special reference to refugees. The third chapter examines the canonical aspects of pastoral care of refugees in light of the canons of CIC 1983 and the norms of the Pontifical Council's recent Instruction, Erga migrantes caritas Christi: The Love of Christ towards Migrants. Wherever applicable, we also try to refer to those canons of the Eastern Code (CCEO) which have relevance to the care of refugees. The fourth chapter looks at the current pastoral care received by the Sri Lankan Tamil refugees in the State of Tamil Nadu and offers concrete recommendations to the Church in Tamil Nadu for a more effective pastoral care of Sri Lankan Tamil refugees. The Church in Tamil Nadu has faced and continues to face many practical problems in attending to this enormous refugee problem. The Church has been generous in its service to Tamil refugees. However, the Church can improve its ministry further by establishing special canonical structures suitable for the effective pastoral care of displaced people irrespective of their origin. In light of the recent developments that have taken place in Sri Lanka, it is our hope that all pastors and the Christian faithful of Tamil Nadu will continue to offer appropriate pastoral care to those Sri Lankan Tamil refugees who are still living in camps in the State. Such an attitude on the part of all concerned, we believe, is absolutely necessary for the success of any pastoral programme designed to promote and foster the all-round well-being of all refugees.

English pastoral husbandry has been largely neglected by previous historians. It is generally agreed that the mid-eighteenth century saw a revolution in breeding practices, moving livestock husbandry from hopeless confusion to a controlled, 'scientific' selection for marketable traits. The academicians, mostly economic historians, who have developed this model of pastoral history rely heavily upon farming manuals dating from the fifteenth to the eighteenth centuries for evidence of the changes they claim to perceive. Agricultural manuals are complex literary documents. However, in the current historiography, the manuals are quoted as simple records of contemporaneous agricultural practice, the intricacies of authorship, audience and motive for publication being almost entirely ignored. A critical survey of the manuals which deal with pastoral husbandry beginning with the thirteenth, rather than the fifteenth, century reveals flaws in the use which has been made of the manuals and, therefore, in the conclusions which have been drawn from them. In order to accomplish a reconsideration of English pastoral husbandry, it is necessary to reincorporate the extant medieval farming manuals and to examine all didactic agricultural texts as representative of a single genre. Discussion of livestock husbandry was carried out in terms of generation and nutrition of animals. Therefore, any intimations of procedural changes or scientific influence upon breeding and feeding in the discussions of manuals which deal most extensively with pastoral husbandry should be noted as of particular interest. Finally, the manuals must be considered within a social context. It is here that the interaction of science and agriculture becomes particularly important, though as a tool for understanding the manuals as documents rather than solely as the motor for late eighteenth-century changes in livestock husbandry. Such an analysis reveals an amazing continuity of actual information in the agricultural manual genre. There are no changes in the depictions of practices of breeding and feeding. However, especially in the late seventeenth and eighteenth century texts, a preoccupation with attracting the attention of institutional science, particularly the Royal Society, emerges as a new trend. Yet there is no indication in the textual record that livestock husbandry was ever affected by 'Natural Philosophy'. Far from simply recording contemporary practice, agricultural manuals, especially those which expressed a desire to ally with institutional science, reveal themselves more as vehicles for their authors' social aspirations than as exemplars of agricultural practice. Once this is recognized, the prevailing models of pastoral husbandry lose credibility. Eighteenth-century animal breeding was no more nor less 'scientific' or intellectually sophisticated than preceeding breeding programs. In short, the use of farming manuals to corroborate economic models of agrarian development has been, at best, somewhat spurious. Studying livestock husbandry and its relationship to institutional science in medieval and early modern England can be peculiarly helpful in assisting to rectify this error. / Arts, Faculty of / History, Department of / Graduate

Includes bibliographies. / In the circumstances prevailing in contemporary India, and certainly since AIDS, it is hardly possible for Christian Pastors to limit their hospital ministry, especially their ministry to the terminally ill, to members of their own denomination or religion. India is notoriously rich in its variety of religious traditions and, as we will see, there is a universal Indianness which seems to stamp itself upon even the representatives of the Abrahamic faiths present on that Continent. It is therefore vital that the Pastor should be able to enter gently and swiftly into a patient's religious world-view. To do this we need to see if the teeming chaos cannot be reduced to some conceptual categories and ways found to describe those categories and locate individuals within them. For this purpose we employed Cumpsty's General Theory of Religion. The theory establishes three coherent ideal types and sub-types of religious tradition in relation to which all actual traditions can be located. Central to the distinctions between them is that immediate experience can be real and ultimate, not real, or real but not ultimate, that is, reality can be monistic (in corporate or individual style) or dualistic. There are consequences of these, for example, the powers-that-be can be essentially personal or neither clearly personal nor impersonal; time is conceived as circular, rhythmical or linear. Sometimes life events are partially predictable and/or partially controllable or they are not. It is the mixing and matching of these, and similar, possibilities together with the affirmation that experience is chaos (the only overtly non-religious position) which provides a number of theoretical but recognizable profiles within the Indian situation. The crucial stage of the project was that in which these theoretical possibilities had to be operationalized in a set of questions meaningful within the context being investigated. The questionnaire which resulted was used to structure interviews in a pilot study in the Hindu, Muslim and Christian communities of Tamilnadu State, in response to which the questionnaire was accepted, but slightly extended for use in the main survey. The data obtained from both surveys allowed a number of actually existing profiles of different kinds to be identified and described, and also identified those questions which were the most discriminating in the location of respondents within these profiles. The instrument was then used in interviews with a, necessarily smaller, sample of terminally ill patients. The data from this study showed that in general the terminally ill fitted into the profiles identified for the "healthy". It also provided interesting information on the similarities and differences between the "healthy" sample and the terminally ill and (unexpected in its level of distinctiveness) differences between AIDS and cancer patients. The data also enabled the questions to be prioritized for use with terminally ill patients who had been located in a particular profile. Finally, a suggestion for an approach to pastoral care in each profile, based on an understanding of the "logic of belonging" operative in that profile, is offered.

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