This is a qualitative study born out of personal experiences throughout my life, including my 25 years of ministry. The theme of the study is relevant for pastors’ identity and ministry in a postmodern world. Many people, including pastors, suffer from emotional wounds. These wounds play a significant role in shaping pastors’ lives. Carl Jung’s conviction that analysts can help their patients in an effective way when they themselves are wounded healers and Henri Nouwen’s understanding of the wounded healer metaphor for pastoral care, are employed to discuss the theme of the study. Nouwen’s own spirituality plays a vital role in his unpacking of the metaphor. A fairly recent development in psychological circles, namely emotional intelligence, is employed as instrument to aid pastors in becoming aware of their emotional wounds. This study argues that pastors who are emotionally intelligent wounded healers will be better able to guide and sustain others towards healing. Chapter 1 presents the reason for undertaking the study. It is argued that pastors experience cognitive dissonance as a consequence of the shift from a modern to a postmodern paradigm. Theological traditions and concepts concerning Biblical authority, play a vital role in the experience of cognitive dissonance. The interpretation of Jesus as “the human face of God” is presented as a model for pastors’ relationships to others. A survey of relevant literature in pastoral theology and pastoral care is followed by a description of the value of autobiographical biblical criticism for pastoral care. Because Carl Jung used the wounded healer metaphor to describe analysts’ disposition in therapeutic situations, chapter 2 explores the value of Jung’s psychology for the theme of the study. The wounded healer metaphor Jung used goes back to an ancient Greek myth. Therefore mythology, theories of myth and the value of myths for pastoral care are discussed. Chapter 3 investigates Henri Nouwen’s interpretation of the wounded healer metaphor as related in a Talmudic tractate. The relevance of several of his works to the theme of the study, especially The wounded healer, is discussed. Chapter 4 is concerned with the way in which concepts about God influence the way pastors think about the Bible, people and authority. The study argues that a “soft” authority is congruent with the way in which Jesus interpreted God as his Father. Various other metaphors for God are related to the theme of the study as well. The concept of emotional intelligence and its relevance to the theme of the study is expounded in chapter 5. Different theories of the concept are discussed and the choice for the theory of John Mayer, Peter Salovey and David Caruso is motivated. The chapter shows the value of intelligent processing of emotions for pastors’ personal lives and their ministry. Chapter 6 presents the findings of the study and concludes with a short autobiographical description of my own position. / Thesis (PhD (Practical Theology))--University of Pretoria, 2008. / Practical Theology / unrestricted

The purpose of this research was to investigate and describe the experience of lesbian parents and their adolescents regarding the adolescents’ development of a sense of self in the lesbian home, in order to compile guidelines that can provide help to these parents. The subject was investigated from both a pastoral base theory (normative perspective) and a Gestalt theoretical perspective (paradigmatic perspective). A qualitative approach was followed for the purpose of this study, with semi-structured interviewing with the adolescents and their parents respectively. Adolescents were also requested to make collages that served as an additional data gathering method. The sample group consisted of five adolescent boys and four adolescent girls, some of who were siblings, from six lesbian families respectively. Seven of the twelve parents were biological mothers from previous heterosexual marriages, and the remaining five women had no children of their own. From the literature review and the empirical results of this study, it appears that there are certain positive as well as negative aspects of a lesbian home that influence an adolescents sense of self. In lesbian homes where both parents are involved with the adolescents, share household duties equally and have a quality relationship with each other as well as with the adolescents, the adolescents are generally well-adapted, happy and able to handle challenges in order to develop a healthy sense of self. The positive influence that Christian religious certainty has on the overall development of the adolescents and on the sense of self, was confirmed through this study. On the other hand, adolescents experience the following aspects as challenging and impeding in their development of a healthy sense of self: Conflict and criticism from the companion parents are humiliating and destructive for the adolescents. Stigmatising, teasing and rejection from the hetero-normative society, as a result of their parents’ sexual orientation, appear to be the largest obstacle in their psychosocial development, which also influences their sense of self directly, because they react in a shy, negative and evasive way to the stigmatisation and withdraw themselves from situations that can be painful and humiliating. From the research findings, it appears that the absence of a father figure and financial tension in lesbian families are impeding to the adolescents’ healthy development of a sense of self. Due to the complexity of the aspects that can have a negative influence or impede on an adolescent’s healthy development of a sense of self within the lesbian parent relationship, the researcher realised that professional help, support and guidance might be necessary for some of the lesbian parents and adolescents in order to promote the adolescents’ development of a sense of self and the establishment of a unique identity. At the end of this study, the researcher was able to compile guidelines for lesbian parents as well as pastoral counsellors to help and guide them in their support to adolescents in order to enable them develop a healthy sense of self. / PhD (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

The purpose of this research was to investigate and describe the experience of lesbian parents and their adolescents regarding the adolescents’ development of a sense of self in the lesbian home, in order to compile guidelines that can provide help to these parents. The subject was investigated from both a pastoral base theory (normative perspective) and a Gestalt theoretical perspective (paradigmatic perspective). A qualitative approach was followed for the purpose of this study, with semi-structured interviewing with the adolescents and their parents respectively. Adolescents were also requested to make collages that served as an additional data gathering method. The sample group consisted of five adolescent boys and four adolescent girls, some of who were siblings, from six lesbian families respectively. Seven of the twelve parents were biological mothers from previous heterosexual marriages, and the remaining five women had no children of their own. From the literature review and the empirical results of this study, it appears that there are certain positive as well as negative aspects of a lesbian home that influence an adolescents sense of self. In lesbian homes where both parents are involved with the adolescents, share household duties equally and have a quality relationship with each other as well as with the adolescents, the adolescents are generally well-adapted, happy and able to handle challenges in order to develop a healthy sense of self. The positive influence that Christian religious certainty has on the overall development of the adolescents and on the sense of self, was confirmed through this study. On the other hand, adolescents experience the following aspects as challenging and impeding in their development of a healthy sense of self: Conflict and criticism from the companion parents are humiliating and destructive for the adolescents. Stigmatising, teasing and rejection from the hetero-normative society, as a result of their parents’ sexual orientation, appear to be the largest obstacle in their psychosocial development, which also influences their sense of self directly, because they react in a shy, negative and evasive way to the stigmatisation and withdraw themselves from situations that can be painful and humiliating. From the research findings, it appears that the absence of a father figure and financial tension in lesbian families are impeding to the adolescents’ healthy development of a sense of self. Due to the complexity of the aspects that can have a negative influence or impede on an adolescent’s healthy development of a sense of self within the lesbian parent relationship, the researcher realised that professional help, support and guidance might be necessary for some of the lesbian parents and adolescents in order to promote the adolescents’ development of a sense of self and the establishment of a unique identity. At the end of this study, the researcher was able to compile guidelines for lesbian parents as well as pastoral counsellors to help and guide them in their support to adolescents in order to enable them develop a healthy sense of self. / PhD (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

Can Biblical narratives be applied to the pastoral care of primary school children between the ages of 6 and 13? If so, how are Biblical narratives effectively applied in the pastoral care of primary school children between the ages of 6 and 13? With these questions in mind, this research was undertaken with the goal in mind to eventually put forward a model for the use of Biblical narratives in the pastoral care of primary school children between the ages of 6 and 13. The research was done by making use of the research method of Zerfass (1974: 166). * The basic-theoretical phase of this study was done by means of a study of available literature. It began by an enquiry into the relevant Biblical perspectives on pastoral care and was followed by a further inquiry into the relevant Biblical perspectives on narrative pastoral care. This phase of the study was completed by an inquiry on the basic principles of pastoral care of children, with specific reference to children between the ages of 6 and 13. * The meta-theoretical phase of this study was done by an overview of the handling of children between the ages of 6 and 13 through the course of history in Western society. This was followed by a study of adjacent disciplines concerning the value of a narrative approach to the pastoral care of primary school children between the ages of 6 and 13. The next part of this phase was done by identifying the most common pastoral needs of children between the ages of 6 and 13, by means of an empirical enquiry. * The practice-theoretical phase was done by providing guidelines for the application of Biblical narratives in the pastoral care of children between the ages of 6 and 13. This was followed by an illustration of the application of Biblical narratives in the pastoral care of children between the ages of 6 and 13, by means of case studies. This phase of the study was completed by providing a model for the use of Biblical narratives in the pastoral care of primary school children between the ages of 6 and 13. This study has achieved success by providing a model for the use of Biblical narratives in the pastoral care of primary school children between the ages of 6 and 13. The model was provided within the epistemological framework of a post-postmodern epistemology. This model shows that Biblical narratives can be successfully applied in the pastoral care of primary school children and it also provides practical guidelines in the practical application of it. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.

Can Biblical narratives be applied to the pastoral care of primary school children between the ages of 6 and 13? If so, how are Biblical narratives effectively applied in the pastoral care of primary school children between the ages of 6 and 13? With these questions in mind, this research was undertaken with the goal in mind to eventually put forward a model for the use of Biblical narratives in the pastoral care of primary school children between the ages of 6 and 13. The research was done by making use of the research method of Zerfass (1974: 166). * The basic-theoretical phase of this study was done by means of a study of available literature. It began by an enquiry into the relevant Biblical perspectives on pastoral care and was followed by a further inquiry into the relevant Biblical perspectives on narrative pastoral care. This phase of the study was completed by an inquiry on the basic principles of pastoral care of children, with specific reference to children between the ages of 6 and 13. * The meta-theoretical phase of this study was done by an overview of the handling of children between the ages of 6 and 13 through the course of history in Western society. This was followed by a study of adjacent disciplines concerning the value of a narrative approach to the pastoral care of primary school children between the ages of 6 and 13. The next part of this phase was done by identifying the most common pastoral needs of children between the ages of 6 and 13, by means of an empirical enquiry. * The practice-theoretical phase was done by providing guidelines for the application of Biblical narratives in the pastoral care of children between the ages of 6 and 13. This was followed by an illustration of the application of Biblical narratives in the pastoral care of children between the ages of 6 and 13, by means of case studies. This phase of the study was completed by providing a model for the use of Biblical narratives in the pastoral care of primary school children between the ages of 6 and 13. This study has achieved success by providing a model for the use of Biblical narratives in the pastoral care of primary school children between the ages of 6 and 13. The model was provided within the epistemological framework of a post-postmodern epistemology. This model shows that Biblical narratives can be successfully applied in the pastoral care of primary school children and it also provides practical guidelines in the practical application of it. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.

Summaries in English and Afrikaans / This thesis embarked with the problem within the liturgy that tension exists in trying to minister justly according to the current context and trying to minister faithful to Scripture. A departing perspective is that the liturgy is the heartbeat in the congregation whereto and from where every aspect is networking. Also, that the emphasis can be on both proclaiming and celebrating in Protestant liturgies. Dialogical communication was chosen as theoretical approach together with communicative action for the sake of the gospel of Jesus Christ. The first and last chapters illustrate what is meant with the term liturgy. The problem is stated (and investigated) that liturgy is a complicated and central phenomenon, which ought to let Reformed theology as well as a postmodern context come to their own. It is also indicated that liturgical spirituality, liturgical communication and liturgical pastorate can better be used and improved during Sunday liturgies. For the liturgy in order to serve the Reformed tradition and the postmodern context, and to uplift the three liturgical aspects of spirituality, communication and pastorate, liturgical symbols and rituals are posed as timeless agents to better the liturgy. Attention was also given to symbolism in Scripture. This led to a model of application as a theory of praxis for the liturgical use of symbols and rituals. The core of this model or theory of praxis, is: I. The highest priority in liturgical symbolism will always be to promote the holy Trinity and Biblical principles. II. The supplementary use of right-brain components, such as experience, emotion and music. III. A high premium on active participation and repetition. IV. An approach of simplicity and soberness. V. Relevance to the culture and context of the day. VI. Services that take hold of total persons and focus on multiple senses and corporeality (bodily involvement). i VII. Room for transendence, imagination and mystic worship of God. VIII. Actions and services that embrace diversity, pluralism and generative variety. IX. Meetings where pastoral and therapeutic dimensions are included. X. Celebration and positive experiences in meetings. XI. The use of images, stories, metaphors and icons. XII. The use of meta-communicative principles such as attitude, intention and high validation of other people. / Hierdie proefskrif het vertrek met die probleem vanuit die liturgie dat daar binne die huidige konteks en die deurlopende poging tot getrouheid aan die Skrif toenemend spanning groei in die eredienspraktyk. Die proefskrif vertrek ook vanuit die perspektief dat die liturgie die hartklop en voedingsaar van die gemeente is van waaruit en waarheen die totale gemeente netwerk en dat die verkondigingsbenadering en die vierings-benadering altwee 'n legitieme plek in die Protestantse liturgiese tradisie het. As teoretiese vertrekpunt vir die liturgiese handelinge word dialogiese kommunikasie gekies saam met kommunikatiewe handelinge ter wille van die evangelie van Jesus Christus. In die eerste en laaste hoofstukke word verduidelik wat met die begrip liturgie bedoel word. Die probleem word gestel dat die liturgie 'n komplekse handeling en kardinale fenomeen is wat reg moet laat geskied aan die Gereformeerde teologie en aan 'n postmoderne konteks. Verder word uitgewys dat liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat in ons huidige tydgleuf meer benut en uitgebou kan word tydens die weeklikse liturgiee. Ten einde die liturgie in haar Gereformeerde tradisie en postmoderne konteks te dien en om die drie liturgiese fasette van spiritualiteit, kommunikasie en pastoraat te bevorder, word liturgiese simbole en rituele aangebied as tydlose en tydige agente om die liturgie mee te verryk. Om die ondersoeke af te rond, is daar ook aan simboliek in die Bybel aandag gegee. 'n Werkswyse is gevolg waar die Gereformeerde teologie en postmoderniteit ontleed is en in verband gebring is met simbole en rituele. Liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat is ook gedissekteer, ten einde dit beter te begryp, en in verband te bring met liturgiese simbole en rituele. Daarna het simboliek aan die beurt gekom en is simbole en rituele gedefinieer, ontleed en na aard, wese en toepassing bestudeer. Simboliek in die Bybel is afgetas om gewig te verleen aan die ondersoeke. Uit al die genoemde ontledings en bevindings wys die proefskrif uit dat simbole en rituele inderdaad uitnemend geskik is om die liturgie eer aan te doen in die eiesoortige soeke na voortreflike vlakke van spiritualiteit, kommunikasie en pastoraat binne Gereformeerde en postmoderne kontekste. Hieruit is 'n toepassingsmodel as omvattende praktykteorie aangebied vir die liturgiese gebruik van simbole en rituele as die bydrae van hierdie proefskrif. (5.4 en 5.5). Die kern van die model of praktykteorie vir die liturgiese toepassing van simboliek is: I. Dat die hoogste doelstelling en swaarwigtigste vergestalting met simboliek in die erediens altyd God Drie-Enig en Bybelse waardes en beginsels is. II. Dat aanvullende gebruikmaking en verrekening van regterbreinkomponente soos ervaring, emosie en musiek noodsaaklik is. Ill. 'n Doelbewuste hoe premie op handelende deelname en herhaling. IV. 'n Benadering van eenvoud en soberheid. V. Handelinge en momente wat spreek tot die kultuur en konteks van die dag. VI. Erediensmomente wat die totale mens betrek en infokus op veelsintuiglikheid en liggaamlikheid. VII. Ruimte vir transendensie, verbeelding en mistiek om God te aanbid. VIII. Handelinge wat diversiteit, pluralisme en generatiewe verskeidenheid omhels en vier. IX. Byeenkomste wat pastorale en terapeutiese roepings insluit. X. Samekomste waar feestelikheid en aangename ervarings beleef word. XI. Kommunikeerders wat beelde, verhale, metafore en ikone gebruik. XII. Handelinge waar ag geslaan word op metakommunikatiewe beginsels soos gesindheid, intensie en hoe waardetoekennings aan die ander persoon. / Practial Theology / D. Th. (Practical Theology)

Univ., Diss.--Wien, 2003.

Thesis (doctoral)--Universität, Bielefeld, 2004. / Includes bibliographical references (p. [417]-446).

Summaries in English and Afrikaans / This thesis embarked with the problem within the liturgy that tension exists in trying to minister justly according to the current context and trying to minister faithful to Scripture. A departing perspective is that the liturgy is the heartbeat in the congregation whereto and from where every aspect is networking. Also, that the emphasis can be on both proclaiming and celebrating in Protestant liturgies. Dialogical communication was chosen as theoretical approach together with communicative action for the sake of the gospel of Jesus Christ. The first and last chapters illustrate what is meant with the term liturgy. The problem is stated (and investigated) that liturgy is a complicated and central phenomenon, which ought to let Reformed theology as well as a postmodern context come to their own. It is also indicated that liturgical spirituality, liturgical communication and liturgical pastorate can better be used and improved during Sunday liturgies. For the liturgy in order to serve the Reformed tradition and the postmodern context, and to uplift the three liturgical aspects of spirituality, communication and pastorate, liturgical symbols and rituals are posed as timeless agents to better the liturgy. Attention was also given to symbolism in Scripture. This led to a model of application as a theory of praxis for the liturgical use of symbols and rituals. The core of this model or theory of praxis, is: I. The highest priority in liturgical symbolism will always be to promote the holy Trinity and Biblical principles. II. The supplementary use of right-brain components, such as experience, emotion and music. III. A high premium on active participation and repetition. IV. An approach of simplicity and soberness. V. Relevance to the culture and context of the day. VI. Services that take hold of total persons and focus on multiple senses and corporeality (bodily involvement). i VII. Room for transendence, imagination and mystic worship of God. VIII. Actions and services that embrace diversity, pluralism and generative variety. IX. Meetings where pastoral and therapeutic dimensions are included. X. Celebration and positive experiences in meetings. XI. The use of images, stories, metaphors and icons. XII. The use of meta-communicative principles such as attitude, intention and high validation of other people. / Hierdie proefskrif het vertrek met die probleem vanuit die liturgie dat daar binne die huidige konteks en die deurlopende poging tot getrouheid aan die Skrif toenemend spanning groei in die eredienspraktyk. Die proefskrif vertrek ook vanuit die perspektief dat die liturgie die hartklop en voedingsaar van die gemeente is van waaruit en waarheen die totale gemeente netwerk en dat die verkondigingsbenadering en die vierings-benadering altwee 'n legitieme plek in die Protestantse liturgiese tradisie het. As teoretiese vertrekpunt vir die liturgiese handelinge word dialogiese kommunikasie gekies saam met kommunikatiewe handelinge ter wille van die evangelie van Jesus Christus. In die eerste en laaste hoofstukke word verduidelik wat met die begrip liturgie bedoel word. Die probleem word gestel dat die liturgie 'n komplekse handeling en kardinale fenomeen is wat reg moet laat geskied aan die Gereformeerde teologie en aan 'n postmoderne konteks. Verder word uitgewys dat liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat in ons huidige tydgleuf meer benut en uitgebou kan word tydens die weeklikse liturgiee. Ten einde die liturgie in haar Gereformeerde tradisie en postmoderne konteks te dien en om die drie liturgiese fasette van spiritualiteit, kommunikasie en pastoraat te bevorder, word liturgiese simbole en rituele aangebied as tydlose en tydige agente om die liturgie mee te verryk. Om die ondersoeke af te rond, is daar ook aan simboliek in die Bybel aandag gegee. 'n Werkswyse is gevolg waar die Gereformeerde teologie en postmoderniteit ontleed is en in verband gebring is met simbole en rituele. Liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat is ook gedissekteer, ten einde dit beter te begryp, en in verband te bring met liturgiese simbole en rituele. Daarna het simboliek aan die beurt gekom en is simbole en rituele gedefinieer, ontleed en na aard, wese en toepassing bestudeer. Simboliek in die Bybel is afgetas om gewig te verleen aan die ondersoeke. Uit al die genoemde ontledings en bevindings wys die proefskrif uit dat simbole en rituele inderdaad uitnemend geskik is om die liturgie eer aan te doen in die eiesoortige soeke na voortreflike vlakke van spiritualiteit, kommunikasie en pastoraat binne Gereformeerde en postmoderne kontekste. Hieruit is 'n toepassingsmodel as omvattende praktykteorie aangebied vir die liturgiese gebruik van simbole en rituele as die bydrae van hierdie proefskrif. (5.4 en 5.5). Die kern van die model of praktykteorie vir die liturgiese toepassing van simboliek is: I. Dat die hoogste doelstelling en swaarwigtigste vergestalting met simboliek in die erediens altyd God Drie-Enig en Bybelse waardes en beginsels is. II. Dat aanvullende gebruikmaking en verrekening van regterbreinkomponente soos ervaring, emosie en musiek noodsaaklik is. Ill. 'n Doelbewuste hoe premie op handelende deelname en herhaling. IV. 'n Benadering van eenvoud en soberheid. V. Handelinge en momente wat spreek tot die kultuur en konteks van die dag. VI. Erediensmomente wat die totale mens betrek en infokus op veelsintuiglikheid en liggaamlikheid. VII. Ruimte vir transendensie, verbeelding en mistiek om God te aanbid. VIII. Handelinge wat diversiteit, pluralisme en generatiewe verskeidenheid omhels en vier. IX. Byeenkomste wat pastorale en terapeutiese roepings insluit. X. Samekomste waar feestelikheid en aangename ervarings beleef word. XI. Kommunikeerders wat beelde, verhale, metafore en ikone gebruik. XII. Handelinge waar ag geslaan word op metakommunikatiewe beginsels soos gesindheid, intensie en hoe waardetoekennings aan die ander persoon. / Practial Theology / D. Th. (Practical Theology)

Ten spyte daarvan dat die meeste skoolgaande jongmense in die Ned Geref Kerk kategese deurloop, en self in die finale jaar van kategese, word daar nie veel aandag aan lewenstories van die katkisante geskenk nie. Hierdie studie oor geloofsontwikkeling by `n groep katkisante word gedoen vanuit pastoraal teologiese perspektief en `n sosiale konstruksieteorie diskoers. Oor `n tydperk van `n jaar is daar deur middel van kwalitatiewe navorsing `n proses gevolg met `n finalejaarsgroep van nege-en-twintig katkisante met die doel om geloofsontwikkeling te laat plaasvind, deur aandag aan hulle geloofsverhale te gee met die oog op die skryf van `n eie geloofsbelydenis. Na die tyd is oor die proses gereflekteer. Drie aspekte het die studie gerig. Die konteks waarbinne die studie plaasgevind het, wat bestaan uit die gemeente, breër samelewing, paradigmas, verbande en verhoudinge waarbinne die proses plaasgevind het. Die inhoud van die kategese, wat deelnemend gekonstrueer was. Die groep van nege-en-twintig jongmense wat met finalejaarkategese besig was, word binne konteks betrek by deelnemende pastorale kategese. My metode was om binne die gemeente, in die kategese, `n ruimte te skep waarbinne die katkisante deelnemend die kategetiese proses gekonstrueer het. Sodoende sou die klem op deelname val wat die hooffokus van die studie is. Die aandag wat daar aan die katkisante se lewensverhale gegee word maak die narratiewe diskoers relevant vir hierdie studie. Kategese binne hierdie studie het 'n deelnemende karakter. Die volgende benaderings het die deelnemende karakter ondersteun. Die kategesepraktyk skuif na `n pastorale benadering. Die leerinhoude se klem verskuif na verhoudings. Die kategetiese inhoud word sosiaal gekonstrueer. Despite the fact that most youth from the Dutch Reformed Church are of school going age during their final year of catechism, insufficient attention is given to the life stories of these young people. My research project on faith development with a group of young people involved in catechism was shaped by a pastoral theological perspective and a social constructionist discourse. Over a period of a year a process of qualitative research was conducted with a group of twenty-nine young conformants. The aim was to encourage faith development by given attention to their faith stories with the intention for them to write their own confessions of faith. Afterwards the process was reflected on. The study was guided by three themes. The context in which the study was conducted, consisted of the congregation, society at large, paradigms and relationships in which the process took place. The context of the catechism was conducted is a participatory manner. The third theme was the group of twenty-nine young people that participated in their final year of catechism in which the context of participatory pastoral catechism was focused on. The approach that was followed, was create space within the congregation for catechism to be conducted in a participatory manner with the twenty-nine young participants. In this way participation which is the main focus of this study is accentuated. The attention to the life stories of these young people makes the narrative discourse relevant to the study. Catechism according to this study has a participatory character that is supported by the following approaches. The practice of catechism shifts to a pastoral approach. The content of the catechism shifts to relationships. The content of the catechism becomes socially constructed. / Practial Theology / D. Th. (Pastoral Therapy)