Typescript. Thesis (Ph.D.)--Boston University Includes bibliographical references (leaves 224-232). Abstract: leaves 233-241. Microfilm. / Empathy is the participation of the self and the other in the feeling, communication, content of thought and motivation of the self and the other. This definition of empathy, which might be called the love of God in action, is one which I worked out by using myself and my relationships in the Boston Psychopathic Hospital as a measuring rod. A full sharing of feeling, communication, content of thought and motivation is ideal, but it is not a practical goal. I have decided to say that there is an empathic relationship when there is a free flowing of feeling without any obvious block. My method of conducting this study on the meaning and development of empathy was to use a three way point of reference of the patient, the "therapist," and myself, the empathic investigator; the data was gathered from sixteen patients, nine "therapists" and myself. This means that I am presenting three subjective points of view of twenty-six people and forty-six relationships over a period of three months from September through November 1953. I took fifteen months to get acquainted in the hospital and to work out the definition of empathy; three months were spent in intensive interview and observation. [TRUNCATED] The idea of empathy is brought out in the literature of psychology and allied fields; but it is not delineated in the empirical setting as I have done. Psychology says that we feel into or with people. Psychoanalysis emphasizes transference, counter transference and identification as if they were more meaningful in the psychoanalytic setting; I am of the opinion that they work in every day life. The growing a na dynamic patterns o f anthropology and the roles, status and prejudice of social psychology are used as tools in the task of maturing. Theological writing emphasizes fellowship, relationship, group therapy and empathy without putting them in a specific empirical setting . In p a storal counseling and psychiatry rather formal diadic and group relationships have been developed with specific procedures designed to foster empathy and growth of the individual to maturity. [TRUNCATED]

Thesis (Ph.D.)--Boston University. / It was the aim of this dissertation to study the change which takes place in students in twelve weeks of clinical pastoral education. More specifically, it was an exploratory study attempting to develop a methodology to evaluate change in one group of thirteen students in the Institute of Pastoral Care program at Massachusetts General Hospital and to discover the empirical relationships among the personality and behavioral variables being measured. This change was defined and examined in terms of the following questions: (1) During the intensive twelve-week period of clinical pastoral education do changes occur in the students with respect to the following four areas: (a) scores on personality tests and behavioral rating sca.les, (b) self-insight, (c) patient impact, and (d) insight into patient impact? (2) If changes do occur in any of these four areas, can these changes be shown to be correlated with behavior in the other areas? For example, is change in patient impact positively or negatively correlated with self-insight?) (3) Is the type of impact which a clinical pastoral education student makes upon hospital patients correlated with any of the following four areas: (a) scores on personality tests and behavioral rating scales, (b) self-insight, (c) individual variables of impact, end (d) insight into impact on patients? This study was directly related to the underlying philosophy, methods, end goals of clinical pastoral education. One of the problems which has hampered clinical pastoral education in the past has been the lack of respectable measures to evaluate what takes place in, or the degree of success of, a twelve-week training period or program. There has been a question as to whether or not the methods of a clinical training program lead toward the realization of its goals, and, therefore, whether or not the underlying educational theory is sound and realistic. There is a need for a methodology which meets the standards of the behavioral sciences. It was hoped that this study, though an exploratory one, might offer some leads and help in this area as its own methodology was developed and set forth. [TRUNCATED]

Historically, pastoral theology has engaged with the human sciences, especially psychology, to offer insights on how to live well. Positive psychology is a new resource that has been relatively unused by pastoral theologians. In this dissertation, I offer a new pastoral theological perspective on how to live well informed by positive psychology. A limitation of positive psychology is that it does not offer insights into existential and transcendent dimensions of human experience; thus, this positioning of pastoral theology and positive psychology is mutually enriching. To counter the trenchant tension in ‘living well’ between Christians and non-Christians, this dissertation presents the value and function of the spiritual life as a primary source of the good life through which to critically examine the principles and practices of 'living well.’ In particular, the dissertation presents the reasons how pastoral practice can make a transition from the human sources of happiness and flourishing to its divine (or spiritual) sources. This is accomplished by epitomizing the uniqueness of spiritual happiness and flourishing and reflecting 'the good life’ as a transcendent, authentic, and integrative form. This dissertation seeks to contribute to the field of pastoral theology by creating an updated and public version of pastoral practice that faithfully responds to the ultimate questions of human life. It uncovers ways in which the elemental, experiential views of human well-being represented in positive psychology have limited the transcendent capacity of human flourishing and suggests a new orientation for pastoral practice. / Thesis / Doctor of Philosophy (PhD)

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Made available in DSpace on 2016-04-29T14:27:20Z (GMT). No. of bitstreams: 1 Joao Batista Cesario.pdf: 2404166 bytes, checksum: b9c08520da8e8bcb7fd80f63325f7a64 (MD5) Previous issue date: 2011-11-22 / The objective of this work is to show how a Catholic University is effectively a place of evangelization in the Church and how this action desenvolves concretely in a University Catholic Institution, explicitly showing its potencials, limits and contradictions. The methodology used is a qualitative approach emphasizing a bibliographic research. Through the history of the University the researcher aims to demonstrate how this Institution was born at the heart of the Church and had always participated in the educative múnus of the Church in her mission of evangelization. The researcher also wants to show the long process that transpired until the birth of the University in Brazil and the conflicting interests sorrounding this birth. Then browsing through the documents of the Pontifical Magistrate, of the Vatican II Council, of the Episcopal Council of Latin America (CELAM) and the National Conference of the Bishops in Brazil( CNBB), the researcher investigates how the official pronouncements of the Church emphasizes the University in the diferent periods of history and the expectations about it. Finally, the researcher reflects about some aspects of the action of the Church in an Institution such as a Catholic University (PUC-Campinas), evaluating its limits, potencials and looking for new perspectives of presence and pastoral work in a complex university setting / O presente trabalho reflete a Universidade Católica como espaço de ação evangelizadora da Igreja e como essa ação se desenvolve concretamente no interior de uma Instituição de Ensino Superior Católica, explicitando suas potencialidades, limites e contradições. A metodologia utilizada é a abordagem qualitativa enfocando a pesquisa bibliográfica. Percorrendo a história da Universidade procuramos demonstrar como essa Instituição nasceu do coração da Igreja e sempre participou do múnus educativo da Igreja e de sua missão evangelizadora. Buscamos igualmente revelar o longo caminho percorrido até o nascimento da Universidade no Brasil e os interesses conflitantes em torno desse nascimento. Em seguida, percorrendo documentos do magistério pontifício, do Concílio Vaticano II, do Conselho Episcopal Latino Americano CELAM e da Conferência Nacional dos Bispos do Brasil CNBB investigamos como o pensamento oficial da Igreja enfocou a Universidade em diferentes períodos da história e quais suas expectativas sobre a mesma. Finalmente, refletimos sobre alguns aspectos da ação da Igreja numa Instituição de Ensino Superior Católica (PUC-Campinas), avaliando seus limites e potencialidades e acenando com novas perspectivas de presença e ação pastoral no complexo meio universitário

Practical Theology / (M. Th. (Practical Theology))

Thesis (D. Min.)--Boston University, 2001. / Abstract. Includes bibliographical references (leaves 127-132).

Thesis (D.Min.)--Westminster Theological Seminary, Philadelphia, 2003. / Includes vita. Includes bibliographical references (leaves 223-237).

This study aims to find coping resources in two different paradigms of pastoral care using coping theory from the psychology of religion. The intention is to find coping resources that are functional coping strategies to help priests and chaplains in their work with pastoral care. The research questions are: What coping resources can be found in the pastoral clinical paradigm and the contextual paradigm? What are the differences and similarities? The method used is template analysis style where the theories form a framework for the material used to analyse in this study. The theories used for this study are religious coping theory and pastoral care theory. The materials used in this study are two books about pastoral care by Bergstrand & Lidbeck (1997) Själavård I and Patton (2005) Pastoral Care An essential Guide. The analysis points out that the coping resources in pastoral care theory are: tutoring, delimitation, prayer and education. These were represented in both of the pastoral care paradigms. In the pastoral clinical paradigm the coping resources focus was on the individual level whereas in the contextual paradigm the focus was on the group and organisation level. / Detta är en uppsats som via två olika själavårdsparadigm, kontextuellt själavårdsparadigm samt pastoralkliniskt själavårdsparadigm söker finna copingresurser i orienteringssystemet som kan fungera som funktionella copingstrategier för själavårdarens stresshantering i sin yrkesroll som själavårdare. Jag söker efter att finna likheter och skillnader själavårdsparadigmen emellan. Frågeställningarna i denna uppsats är följande: 1. Vilka copingresurser erbjuds för själavårdare av pastoralkliniskt själavårdsparadigm? 2. Vilka copingresurser erbjuds för själavårdare av kontextuellt själavårdsparadigm? 3. Vilka likheter och skillnader kan urskiljas? För att besvara frågeställningarna har jag använt mig av två böcker om själavård, en svensk bok som är skriven för blivande själavårdare, nuvarande själavårdare samt människor intresserade av själavård av Bergstrand och Lidbeck (1997) som heter Själavård I. Jag har även använt mig av en bok som är skriven i en amerikansk kontext om själavård av Patton (2005) som heter Pastoral care an essential guide. Som metod för denna uppsats har jag använt mig av en teoristyrd analys, template analysis style. Denna metod innebär att teorierna är referensramen för uppsatsen. Teorierna jag använt mig av är själavårdsteori samt religionspsykologisk copingteori. Resultatet jag fått fram visar på flera olika copingresurser som funktionella copingstrategier: handledning i grupp eller enskilt, gränsdragning, bön och utbildning. Dessa har varit gemensamma för de båda själavårdsparadigmen dock på olika nivåer, främst individuell nivå eller främst gruppnivå. I pastoralkliniskt själavårdsparadigm är nivån mer åt det individuella medan i kontextuellt själavårdsparadigm är nivån på gruppnivå samt organisationsnivå. I de båda själavårdsparadigmerna fanns inslag av både den individuella nivån samt gruppnivån.

This study focuses on the issue of Pastoral Care and Counselling to the parishioners under Church discipline in the North Western Diocese (NWD) of the Evangelical Lutheran Church in Tanzania (ELCT). The dissertation is concerned with the understanding of Church discipline in the Old Testament, New Testament, from the Early Church up to the present day. The study focuses especially on the history and the practice of Church discipline in the North Western Diocese. The main body of this study is in chapters four and five. Chapter four discusses the danger and the blessings for a parishioner who is under Church discipline. Chapter five discusses the avenues by which to care for and counsel parishioners who are under Church discipline. It is the writer's understanding that the methodology used on how to care for and counsel parishioners under Church discipline can be applied to all parishioners in the Diocese. It is the emphasis of the researcher of this dissertation that there is inadequate care of souls due to lack of training and discipline in the Church. We need discipline in order to challenge our defense patterns of behaviour in the understanding ourselves and others and in knowing and learning to be responsible Christian people. The study calls the Church of the North Western Diocese to rethink the whole issue of how to practise Church discipline in such a way that parishioners are not judged, but comforted by caring and counselling. It is the writer's understanding that the Church has kept discipline because it maintains that God's grace is not cheap. Grace is not a licence to sin. The true aim of Church discipline is to help the sinner to restore his or her relationship 11 with Christ and the Church. To do this, parishioners under Church discipline are urged to repent of their sin and live in fellowship with God. If parishioners under Church discipline refuse to repent they have to carry the fate for their sin. There is no mercy without repentance. It is the writer's belief that the healthy practice of pastoral care and counselling in the North Western Diocese will depend upon the regaining of a balance and the interaction between healing, sustaining, guiding and reconciling models. Through this understanding, pastoral care becomes a Christian response to humanity's need. Therefore one can conclude that pastoral care and counselling can balance and heal the effect of Church discipline. Although this study focuses on the North Western Diocese (NWD), the questions and problems concerning the issue of Church discipline and the way to approach it might be similar in many Churches in Tanzania and also in Africa. Unless otherwise indicated, scriptural quotations are taken from the HOLY BIBLE, NEW REVISED STANDARD VERSION (NRSV), copyright @ 1989 by the Division of Christians Education of the National Council of the Churches of Christ in the United States of America. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1998.