The purpose of this study was to investigate recommendations regarding professional standards for training and registration in pastoral work. The aim is to obtain professional recognition for Pastoral Counsellors/Therapists by accreditation and recognition from a relevant professional council. The goal is also to formulate these standards in line with the processes of the South African Qualification Authority (SAQA). The following four forms of pastoral work were distinguished and discussed: Mutual care, Pastoral care, Pastoral counselling, and Pastoral therapy. The Accreditation Committee proposed the following sub-fields: Human and Social Studies (Field 07): Religious and ethical foundation of society (sub-field). Health Sciences and Social Services (Field 09): Promotive health and developmental services, Preventative health, Curative health, Rehabilitative services (sub-fields). Proposals was adopted for the following Pastoral Counselling/Therapy The purpose of this study was to investigate recommendations regarding professional standards for training and registration in pastoral work. The aim is to obtain professional recognition for Pastoral Counsellors/Therapists by accreditation and recognition from a relevant professional council. The goal is also to formulate these standards in line with the processes of the South African Qualification Authority (SAQA). The following four forms of pastoral work were distinguished and discussed: Mutual care, Pastoral care, Pastoral counselling, and Pastoral therapy. The Accreditation Committee proposed the following sub-fields: Human and Social Studies (Field 07): Religious and ethical foundation of society (sub-field). Health Sciences and Social Services (Field 09): Promotive health and developmental services, Preventative health, Curative health, Rehabilitative services (sub-fields). Proposals was adopted for the following Pastoral Counselling!Therapy qualifications: Certificate in Pastoral Counselling (Basic) Certificate in Pastoral Counselling (Post Basic), Certificate in Pastoral Counselling (Intermediate), Diploma and post graduate degrees in Pastoral Counselling (Advanced), Masters and Doctorate Degrees in Pastoral Counselling (Specialist). After narrow consultation the level descriptors were discussed and accepted. As all proposals this will still be open for changes. The following roles were described using the format of a Qualification based on Unit Standards. Unit Standards are linked to the proposed six "roles" which are seen as generic to all Pastoral Counselling practices: Maintain effective relational and communication competence, Apply and maintain professional work ethics, Plan and facilitate pastoral counselling process, Engage in an effective personal development process, Design and conduct course of treatment, Conduct research, The roles and applied competencies for the pastoral counselling/therapy specialised field were defined. These roles may be used to re-shape current qualifications, as well as to research and design new qualifications. They are intended as initial guidelines for providers. The following registered categories for pastoral counsellors/therapists were proposed by the accreditation committee and accepted by SAAP: Category 1: Basic level pastoral counsellor (NQF Level 2) Category 2: Post basic level pastoral counsellor (NQF level 3) Category 3: Intermediate level pastoral counsellor (NQF Level 4) Category 4: Advanced level pastoral therapist (NQF Level 5/6) Category 5: Specialist level pastoral therapist (NQF Level 7 /8) The following outcomes (unit standards) for Pastoral Counsellors/Therapists were identified: UNIT 1: Applying work ethics UNIT 2: Understanding pastoral counselling theory UNIT 3: Facilitating pastoral counselling skills UNIT 4: Conducting research UNIT 5: Developing self-knowledge Some of the recommendations were: It became necessary to have some form of regulation and/or even "control" to prevent the abuse of people who ostensibly suffer from mental illness. To establish professional standards for training in pastoral counselling and to obtain professional recognition for pastoral counsellors/therapists through accreditation and recognition from a relevant professional council. In doing this we should also come to an agreement on a proper set of work ethics. It was recommend that the level descriptors should be further elaborated through a careful analysis of the standards proposed, but that the process of moving from general to specific descriptors should be adopted in the absence of meaningful generic level descriptors. It was recommend that the proposed standards and qualifications should only be adopted once processes is established where an SGB has been established and registered with SAQA, and these standards and qualifications have been accepted by providers, professional Pastoral Counsellors/Therapists, professional associations, etc. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology (Pastoral Therapy))

Cette thèse se propose d’étudier la mise en œuvre de la pastorale par les jésuites et par les ordres mendiants (franciscains, dominicains et augustins) au Japon, au cours des XVIe et XVIIe siècles. Ce travail consiste à s’interroger sur les méthodes mises en œuvre par les religieux, ainsi qu’à la vie des chrétientés : le projet de conversion des missionnaires n’est pas analysé en terme quantitatif (y a-t-il eu de nombreuses conversions ?), mais en terme qualitatif : il s’agit de comprendre ce que signifie être un chrétien au Japon pour les missionnaires, mais également pour les convertis. Le propos est organisé en quatre parties. La première partie s’intéresse à la construction de l’espace missionnaire et vise à comprendre la façon dont les religieux s’approprient l’espace japonais, dans le but de faciliter l’enracinement du christianisme au Japon. La seconde partie étudie ceux qui conduisent la pastorale et sont en charge de la chrétienté, afin de repérer un profil de missionnaire spécifique à la mission japonaise. La troisième partie analyse les stratégies mises en place par les missionnaires pour convertir les Nippons, mais également la façon dont ces derniers pratiquent le christianisme et s’approprient la nouvelle religion. Enfin, la quatrième partie vise à mettre en perspective les trois premières, en questionnant la manière dont les missionnaires appréhendent la pastorale et en étudiant la diffusion d’une culture européenne au Japon. / This thesis examines the pastoral work carried out by the Jesuits and the mendicant Orders (Franciscans, Dominicans, Augustinians) in Japan during the 16th and 17th centuries. It analyses the methods developed by the missionaries as well as the lives of the new believers. The missionary project is not analysed in quantitative terms (number of conversions) but in qualitative ones: what does being Christian mean in Japan, for the missionaries, but also for the converts?The study is divided into four parts. The first one deals with the construction of the missionary territory; it aims at understanding how the missionaries manage Japan’s geography in order to help Christianity spread and take root in the country. In the second part, the lives and origins of the missionaries are analysed, allowing for a typical profile to be identified. The third part discusses the strategies deployed by the missionaries to convert the Japanese, and also the way the natives understand pastoral activities and appropriate the new religion. In the fourth and final part, the three first part are put into perspective by studying the way missionaries understood their pastoral work and the way they spread elements of European culture across Japan.

This thesis concerns with the Church doctrine of marriage and family. Chapter 1 includes a small outline of the historical development since the beginning of the existence of the Church until the Second Vatican Council. Chapter 2 introduces the Second Vatican Council´s Constitution Gaudium et Spec. Chapter 3 reflects the impact of the Constitution Gaudium et Spec and the new themes in the Church doctrine about marriage. Chapter 4 summarizes the results of the Synods in 2014 and 2015 while Chapter 5 provides an analysis of the Apostolic exhortation about love in family Amoris Laeticia written by the Pope Franciscus. The aim of this work is to describe the changes in the approach of the Catholic Church to the institution of marriage.

O trabalho analisa as contribuições da espiritualidade e da Pastoral católicas no desenvolvimento da resiliência, em jovens de 18 a 29 anos. Define-se a resiliência como o processo comportamental ou psíquico, de superação de situações adversas e traumáticas. Pode ser motivado, impulsionado e ajudado a continuar desenvolvendo-se mediante a promoção dos fatores de proteção (externos), assim como dos pilares de resiliência (internos) do próprio jovem. Estudam-se algumas características da religiosidade/espiritualidade na juventude, no tempo atual, e discutem-se as contribuições da religiosidade/espiritualidade e da Pastoral católicas no desenvolvimento da resiliência, vinculando os elementos priorizados em publicações pastorais da Igreja Católica, com os fatores de proteção e os pilares descritos na literatura sobre resiliência. Para a pesquisa qualitativa foram escolhidos 13 jovens residentes em São Leopoldo/RS, de 21 a 29 anos de idade, católicos e com alta resiliência. A maioria esteve exposta a fatores de risco e passou por uma constelação de situações críticas e/ou traumáticas. Na literatura, os fatores de proteção que favorecem o processo de resiliência são dois: a aceitação incondicional de pelo menos uma pessoa e as redes de apoio social, formais e informais (por exemplo: família, amigos, instituições educativas, sociais, grupos e comunidades de Igreja, rede de saúde, etc.). Os pilares de resiliência possíveis de serem promovidos são: a auto-estima; algumas aptidões e competências pessoais específicas; o senso de humor; e a religiosidade/espiritualidade ou o sentido da vida. Na pesquisa de campo os jovens se autodefinem como católicos e salientam que a ajuda de Deus e da família é essencial para poderem superar situações adversas e traumáticas. Não aparecem mencionadas como significativas nem autoridades, nem lideranças católicas, e sim alguns grupos de Igreja. A maioria dos entrevistados não têm prática institucional coletiva na Igreja Católica após a Primeira Comunhão. Porém, vários frequentam outras Igrejas, sem entrar em conflito com a sua pertença católica. A oração pessoal, espontânea, nas suas casas é uma prática privilegiada e frequente. A dimensão pessoal, subjetiva e emocional é um traço da sua religiosidade/espiritualidade. O estudo analisa como a resiliência pode ser promovida através de pessoas, grupos e instituições e através das propostas pastorais, assim como as possibilidades, as perspectivas e os desafios que o tema da resiliência traz para a reflexão e o trabalho que a Igreja Católica realiza junto aos jovens, visando tanto a prevenção quanto a superação de situações adversas ou traumáticas. / The study analyses how Catholic spirituality and Catholic pastoral work contribute to the development of resilience in young people between 18 and 29 years old. Resilience is defined as a behavioural or psychological process, which entails the overcoming of adverse and traumatic situations. The promotion of the protective factors (external) and the resilience pillars (internal) of the very same youngster can motivate, prompt or help the process to continue. Some of the characteristics of current young religiosity/spirituality are studied, and the contributions to the development of resilience made by Catholic religiosity/spirituality and Catholic pastoral work are discussed, linking the elements to which the pastoral publications of the Catholic Church have given priority with the protection factors and pillars described in literature regarding resilience. For the qualitative investigation, 13 young, catholic and highly- resilience, São Leopoldo/RS residents, between 18 and 29 years old, were selected. Most of them have been exposed to risk factors and undergone a constellation of critical and/or traumatic situations. According to literature, the protection factors that favour the process of resilience are two: the unconditional acceptance of at least one person and the social support networks, formal or informal (for instance, family, friends, educational and social institutions, Church groups and communities, health network, etc.). The resilience pillars that can be promoted are: self-esteem, some specific personal abilities and competencies, sense of humour, and the religiosity/spirituality or meaning of life. In field investigation, the youngsters define themselves as Catholics and state that help from God and their families is essential to overcome adverse and traumatic situations. Catholic authorities or leaders are not mentioned as significant, but some Church groups are. Most of those interviewed do not have any collective institutional practice at the Catholic Church after the First Communion. However, many frequent other churches, without coming into conflict with their catholic identity. Personal and spontaneous prayer at home is a privileged and common practice. Personal, subjective and emotional dimension is one feature of their religiosity/spirituality. The study analyses how people, groups, institutions and pastoral proposals can promote resilience, along with the possibilities, perspectives and challenges resilience posits to the reflection and work the Catholic Church does with the young, covering both the prevention and the overcoming of adverse and traumatic situations.

This thesis concerning the way to priesthood, the diocesan priests especially, and explores mainly the moment when young men make their decision for the priesthood. This thesis wants to know the role of the Archdiocese of Prague, the priests, the Christian parents and how they can motivate and support them on their life journey towards their profession. The first chapter describes the journey towards the priesthood according to the Church documents. The second chapter is interested in the specific forms of the pastoral work within the Archdiocese of Prague. The Archdiocesan Seminary is mentioned in the third chapter. The last the fourth chapter is concerning the current status of the clergy and priestly ordination within the Archdiocese of Prague. The second, the third and the fourth chapters represent the author's contribution in the form of assessment of the questionnaires. These questionnaires were distributed and used relating the priest calling pastoral work.

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

The work is engaged in research, whether seriously ill and dying have in their suffering a mission. The theoretical part process knowledges especially of Catholic theology, plus the view of psychology and personal experiences in helping workers and volunteers from hospice care. The practical part deals with the analysis of qualitative research in a sample population of the Czech Republic. The comparative part compares results of the theoretical part with the practical part, analyzes the similarities and differences and examines what it means for pastoral work. After the evaluation is outlined, how could the pastoral work capacitate seriously ill and dying in the acceptance of their mission in suffering. The result of this work is the finding that the majority of a sample of Czech respondents (56 %) of the total 128 respondents - mission of seriously ill and dying sees, 10 % do not knows, 14 % never thought about it and 20 % sees any mission. The most important task, according to Catholic theology is {\clq}qreconciliation with himself, with others and with God.`` Practical research showed that the greatest sense of the suffering of seriously ill and dying brings benefit for surrounding people, specifically in the {\clq}qawareness of the price of life and health, their mortality, rearrange values`` Most preferred {\clq}qspiritual sense of suffering``, according to the public lies in the {\clq}qsacrifice of suffering on the intention``. Results of comparison mean for the pastoral work the challenge to help find seriously ill and dying people the mission in their suffering, specifically in their participation on the saving suffering of Christ. Another important task of the pastoral workers is to help society acquire a dignified view of man in suffering and have genuine compassion with him, expressed also by deeds of charity.

Chapter 1 describes practical theology as a communicative operational science and stresses how important it is that a hermeneutical and narrative approach compliments it. It is shown that pastoral work must be launched from the church community. The premise is that the Enlightenment paradigm causes a reductionistic, individualistic and denominational approach to pastoral work. A holistic, comprehensive and ecologically orientated approach is proposed. Chapter 2 discusses the need for an ecosystemic approach as a metaparadigrn for practical theology in terms of the move away from the Newtonian view of science and the post-modem critiques of a technocratic society. This is supported by developments in systemic family therapy, constructionism and community psychology. Chapter 3 describes an interrelated ecclesiology as a base theory for practical theology and pastoral work with reference to the church's interrelation with society and the need to include an anthropology as part of an ecclesiology. This interrelationship implies that the serving (diakonia) and caring (koinonia) functions of the church should converge, forming a diaconal pastorate. In chapter 4 the secularised modem world-vie\v and the traditional African world-view, both functioning in South Africa, are employed to shed light upon the importance of the concept community for the church's pastoral work. The term community is broadened to include the idea of networking, emphasisingg that community is more than geographical proximity. Chapter 5 is a quantitative investigation. by means of a questionnaire, of the views (ecosystemic/non-ecosystemic) of pastoral workers regarding the church and of pastoral work. Chapter 6 discusses the implications of a community pastoral work approach. Pastoral work has a serving-caring role, but should also function prophetically, to conscientise. sensitise and empower people. The church as a healing community must become the springboard from which pastoral actions can face the challenge of AIDS (chapter 7). This will require the church to shift its paradigm from the reductionist, individualist approach, presently prevalent in society and church pastoral actions, to an all-encompassing. holistic one. / Practical Theology / Th.D. (Practical Theology)

Chapter 1 describes practical theology as a communicative operational science and stresses how important it is that a hermeneutical and narrative approach compliments it. It is shown that pastoral work must be launched from the church community. The premise is that the Enlightenment paradigm causes a reductionistic, individualistic and denominational approach to pastoral work. A holistic, comprehensive and ecologically orientated approach is proposed. Chapter 2 discusses the need for an ecosystemic approach as a metaparadigrn for practical theology in terms of the move away from the Newtonian view of science and the post-modem critiques of a technocratic society. This is supported by developments in systemic family therapy, constructionism and community psychology. Chapter 3 describes an interrelated ecclesiology as a base theory for practical theology and pastoral work with reference to the church's interrelation with society and the need to include an anthropology as part of an ecclesiology. This interrelationship implies that the serving (diakonia) and caring (koinonia) functions of the church should converge, forming a diaconal pastorate. In chapter 4 the secularised modem world-vie\v and the traditional African world-view, both functioning in South Africa, are employed to shed light upon the importance of the concept community for the church's pastoral work. The term community is broadened to include the idea of networking, emphasisingg that community is more than geographical proximity. Chapter 5 is a quantitative investigation. by means of a questionnaire, of the views (ecosystemic/non-ecosystemic) of pastoral workers regarding the church and of pastoral work. Chapter 6 discusses the implications of a community pastoral work approach. Pastoral work has a serving-caring role, but should also function prophetically, to conscientise. sensitise and empower people. The church as a healing community must become the springboard from which pastoral actions can face the challenge of AIDS (chapter 7). This will require the church to shift its paradigm from the reductionist, individualist approach, presently prevalent in society and church pastoral actions, to an all-encompassing. holistic one. / Philosophy, Practical and Systematic Theology / Th.D. (Practical Theology)

This dissertation examines the use made of the Myers Briggs Type Indicator in the pastoral work of Anglican Clergy. The practical theological focus of the study is reflection on praxis. Various theories of pastoral work are discussed. The history and development of the MBTI is given as well as the Jungian background to it. A qualitative research, grounded theory approach, is utilised. Interviews of 14 Anglican clergy generate the data for the research. The research questions are: "Why do Anglican clergy use the MBTI?"; "How do Anglican clergy use the MBTI?" The research findings show that Anglican clergy use the MBTI for the purpose of personal growth, clergy self-care, and understanding relationships. Anglican clergy attend workshops which encourage the application of MBTI insights in pastoral work. / Practical Theology / M Th. (Practical theology)