As TPM warrants greater attention in the field of practical theology, this thesis is about the further development of TPM, within Pastoral Theology as well as in its practices. This research explored if more healing possibilities may emerge when TPM is epistemologically positioned in social constructionism and has drawn attention to healing possibilities that narrative practices may open up for TPM. To achieve this, a process of social construction was followed where the narratives of participants' experiences of the practices of TPM were reflected upon. The participants related how and why the practices of TPM influenced the way they narrated their lives. According to their tales the main influencing factor was an authentic encounter with God, where they experienced that He had experientially entered into a conversation with them about the way they constructed their realities. By giving His perspective on their beliefs about memories from their past, He helped them to start processes of reconstructing new preferred life stories. The importance of the role of a faith community as well as that of significant others also became evident. An important contribution of this research is the emphasis that was put on the ‘not-knowing’ position of the facilitator. This is not an authentic TPM-term, but the way the facilitator's role is described, in the TPM guidelines, is similar to what is understood by that term in social constructionist therapy approaches. Throughout the research report I indicated the important role of this position in the helpfulness of TPM. It became clear through the narratives that when the facilitator's knowing entered the Theophostic process, the process was impeded. Closely related to this ‘not-knowing’ position, is the ethical accountability of TPM. I indicated how this position of the facilitator related to the participants' experiences of the facilitator not being judgemental and being respected for who (s)he is. In judging the authenticity of changes experienced by the recipients of TPM, I proposed a process of participatory ethics. / Practical Theology / Thesis (D.Th. (Pastoral Therapy)

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-05-04T13:42:10Z No. of bitstreams: 1 Tania Maria Lopes Torres.pdf: 1314109 bytes, checksum: 6289a50acfa1f253ae58c3c5b77b0a7a (MD5) / Made available in DSpace on 2018-05-04T13:42:10Z (GMT). No. of bitstreams: 1 Tania Maria Lopes Torres.pdf: 1314109 bytes, checksum: 6289a50acfa1f253ae58c3c5b77b0a7a (MD5) Previous issue date: 2018-03-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This research set out to qualitatively investigate the success or failure of the anointing of the sick as a means of statistically altering the predictable natural history of a disease. Its methodology consisted of an outcome study, as proposed by Finkler (1985), aimed at a rural community, in the Lagoa Bonita district, in Engenheiro Coelho, Brazil, where most of the residents profess Seventh-Day Adventistism. The data were collected by means of semistructured interviews with twenty-two participants. The sample was formed either with respondents (90% of whom were Adventists) who underwent the ritual of anointing (referred to as “subjects”) or, in case they were not available, with respondents who met the two ad hoc criteria for inclusion (referred to as “informants”): (1) close kinship; and (2) being present during the ministration of the rite. At least 14 (i.e., 63%) of the subjects could be described as being in severe or terminal condition. For the analysis of the data, Bardin’s content analysis method was used. At the end of the investigation, it was confirmed that the anointing of the sick is sociologically effective and anthropologically justifiable, since it belongs to the dimension of symbolic regulation, which is why spiritual caregivers can minister to patients with chronic pain in aspects often neglected by biomedicine, hence the need for its institutionalization as a possibility of treatment / Esta investigação se propôs a pesquisar qualitativamente o sucesso ou o fracasso da unção de enfermos como meio de alterar estatisticamente a história natural previsível de uma enfermidade. Sua metodologia consistiu de um estudo de resultados (outcome study), conforme proposto por Finkler (1985), voltado para uma comunidade rural, no bairro Lagoa Bonita, município de Engenheiro Coelho, onde os residentes são, em sua maioria, fiéis da Igreja Adventista do Sétimo Dia. A coleta de dados foi feita por meio de entrevistas semiestruturadas com vinte e dois participantes. Constituiu-se a amostra ou com respondentes (90% dos quais eram adventistas) que se submeteram ao ritual da unção (denominados “sujeitos”) ou, no caso de sua impossibilidade, com respondentes que satisfizessem os dois critérios ad hoc de inclusão (denominados “informantes”): (1) parentesco próximo; e (2) presença durante a ministração do rito. Pelo menos 14 (isto é, 63%) dos sujeitos podiam ser descritos como em estado grave ou terminal. Para a análise dos dados, empregouse o método da análise de conteúdo de Bardin (1977). Confirmou-se, no final da investigação, a tese que o rito da unção é sociologicamente eficaz e antropologicamente justificável, pois pertence à dimensão da regulação simbólica, razão pela qual os cuidadores espirituais conseguem ministrar aos pacientes com dor crônica em aspectos geralmente negligenciados pela biomedicina, daí a necessidade de sua institucionalização como possibilidade de tratamento

Made available in DSpace on 2016-04-25T19:20:31Z (GMT). No. of bitstreams: 1 Cristiane Martins Gomes.pdf: 4541796 bytes, checksum: a20c7a08642addef96002374e1ddfce7 (MD5) Previous issue date: 2014-06-10 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This present work is an analysis of the experience of non-spiritists goers who seek spiritual healing as a way to solve their problems, physical, psychological and spiritual. The survey was conducted in the Instituição Espírita de Caridade Nosso Lar, in the city of Montes Claros, in the north of the state of Minas Gerais. It was sought to explore in this research the impact of the spiritual healing seen by people who do not declare themselves spiritists, but enjoyed the spiritual healing as a solution to solve their problems. It was not intended with the research to put evidence on Spiritism, but to demonstrate who are the people who make use of spiritists treatments, whether or not belonging to any religious creed. What mattered was to understand the vision of those people who seek spiritual healing being not spiritists. Based on the proposed objectives and hypotheses, three main issues were analyzed: the reason that led non-spiritists to the Instituição Espírita de Caridade Nosso Lar; the changes perceived by them in their faith; and the necessity to know if the spiritual healing really brought some benefit to people seeking this alternative means and if the treatment they received caused in them religious or spirituals changes. To achieve that the researcher drew on a specially developed questionnaire for this investigation, applied to about 40 non-spiritists who attended at the spiritist center under study during the years 2013 and 2014. It was also done a critical reading of data arising from the survey of responses to the questionnaire / O presente trabalho é uma analise da experiência de frequentadores não espíritas que buscam a cura espiritual como um caminho para resolver seus problemas, físicos, psíquicos e espirituais. A pesquisa foi realizada na Instituição Espírita de Caridade Nosso Lar na Cidade de Montes Claros, no norte de Minas Gerais. Procurou-se explorar na pesquisa o impacto da cura espiritual vista por pessoas que não se declaram espíritas, mas que usufruem da cura espiritual como solução para resolver seus problemas. Não se pretendeu com a pesquisa evidenciar o espiritismo, mas sim mostrar quem são as pessoas que fazem uso de tratamentos espíritas, sejam elas pertencentes ou não a algum credo religioso. O que importou foi entender a visão das pessoas que buscam pela cura espiritual não sendo espíritas. Com base nos objetivos propostos, foram analisadas três questões principais: o motivo que levou os não espíritas até a Instituição Espírita de Caridade Nosso Lar; as mudanças percebidas por eles em sua fé; e a necessidade de saber se a cura espiritual realmente trouxe algum benefício às pessoas que procuraram estes meios alternativos e se o tratamento recebido provocou nelas mudanças religiosas e ou espirituais. Para tanto a pesquisadora valeu-se de um questionário especialmente desenvolvido para essa investigação, aplicado a cerca de 40 não espíritas que frequentaram o centro espírita em estudo durante os anos de 2013 e 2014, sendo feita uma leitura critica dos dados surgidos do levantamento das respostas ao questionário

Made available in DSpace on 2016-04-28T20:38:46Z (GMT). No. of bitstreams: 1 Camila Souza Novaes.pdf: 5824337 bytes, checksum: 0e69f53b1ab8cf707be1f24ab68cd5a5 (MD5) Previous issue date: 2013-11-01 / This study aims to determine whether the Complementary Spiritist Therapy promotes improvement in quality of life and perceived health of the patient according to their selfreport. Based in Jungian Psychosomatic Model of diseases, this paper uses the method of qualitative and quantitative research, through the application of semi-structured interviews and The Medical Outcomes Study 36-item Short-Form Health Survey (SF-36) before and after the participants undergo a spiritual healing treatment. The sample consists of thirtythree participants with various diseases, 34-81 years, of different religions, frequenters of a spiritist center of the city of São Paulo. The interview results showed that for the majority of the sample the treatment was effective because the respondents had a perception of improvement in their health status, reported a decrease in symptoms, acquired some kind of learning and changed their relationship with the disease itself. This way faith proved to be an important element of healing. For a minority of the sample, there has been little improvement in their perception of physical symptoms. However, they obtained psychological and spiritual gains. When comparing the average results of the participants in the first and second application of the SF-36, there was significant improvement in the mental component summary and in the following domains of quality of life: role-physical, bodily pain, general health, vitality, social functioning, role-emotional and mental health. The differences between the outcomes of the first and second application of the SF-36 of physical functioning and the physical component summary were not statistically significant / Este trabalho tem como objetivo verificar se a Terapia Complementar Espírita (TCE) promove melhora na qualidade de vida e na percepção de saúde do paciente segundo seu autorrelato. Fundamentada no Modelo Psicossomático Junguiano de doenças, esta dissertação utiliza o método qualitativo e quantitativo de pesquisa, através da aplicação de entrevistas e do Instrumento Genérico de Avaliação de Qualidade de Vida em Saúde (questionário SF-36) antes e depois dos participantes se submeterem a um tratamento de cura espiritual. A amostra é composta por trinta e três sujeitos com enfermidades diversas, de 34 a 81 anos, de distintas religiões, frequentadores de um centro espírita da cidade de São Paulo. Os resultados das entrevistas indicaram que para a maioria da amostra o tratamento foi eficaz, pois os entrevistados obtiveram uma percepção de melhora no estado de saúde, observaram uma diminuição dos sintomas apresentados, adquiriram algum tipo de aprendizado e modificaram a relação com a própria doença. A fé se mostrou assim um importante elemento de cura. Para uma minoria, houve percepção de pouca melhora nos sintomas físicos. Contudo, obtiveram ganhos de ordem psicológica e espiritual. Ao comparar as médias dos resultados dos participantes obtidos na primeira e na segunda aplicação do questionário, observaram-se resultados de melhora significativa no sumário de componentes mentais e nos seguintes domínios de qualidade de vida: aspectos físicos, dor, aspecto geral de saúde, vitalidade, aspectos sociais, aspectos emocionais, saúde mental. A diferença entre as médias da capacidade funcional e no sumário de componentes físicos não foi estatisticamente significativa

Thesis (D. Min.)--King's Seminary (Van Nuys, Calif.), 2003. / Includes bibliographical references and vita.

This narrative inquiry explores how the �Songs of the Spirit� Native American Flute curriculum, a culturally-responsive curriculum which involves learning to make and play a PVC version of the Native American Flute while learning the cultures and histories of this First Nations instrument, impacted spiritual and emotional aspects of the learning and lives of Aboriginal students, their families, their parents, and their school community. My research took place at an urban Aboriginal high school in Saskatchewan from January to March, 2006. I conducted recorded conversations with three students, two parents, two teachers, two administrators, two Elders, a former principal, a former school caretaker, an artistic director, and the young woman who inspired the Heart of the City Piano Program, a volunteer driven community piano program, in the fall of 1995. Aboriginal individuals, who have too often been silenced in education and in society (Giroux, 1997; Freire, 1989; Fine, 1987; Greene, 1995 & 1998; Grumet, 1999), were provided with a voice in this research.<p>Because of the voices of my research participants, I chose to use the Medicine Wheel and Tipi Teachings (Lee, 2006; Kind, Irwin, Grauer, & de Cosson, 2005) as a lens (Greene, 1995) rather than situating my research in a traditional Eurocentric body of literature. Along this journey, I reflected inwards and outwards, backwards and forwards on how my past storied experiences (Clandinin & Connelly, 2000) shaped my teaching practices and way of being in the world today. To better understand the hurt I observed and which was described by research participants as present in the lived lives and circumstances of many Aboriginal people, I moved backward in time as I reviewed the literature on the Residential School experience and gained a deeper sense of the impact of colonialism on generations of Aboriginal people. This inquiry foregrounded how hearing and playing the Northern Spirit Flute impacted the emotional and spiritual aspects of students� being, and contributed to a process of healing. When participants heard the music, �it [sounded] so eloquent and so spiritual. It [was] almost like the flute [was] weeping,� (Onawa Gaho, Recorded conversation, March 17, 2006, p. 5) bringing about �a calmness to the anger that some [Aboriginal students] have� (Sakima Qaletaqa, Recorded conversation, March 15, 2006, pp. 25-26). <p>The research findings indicate that the �Songs of the Spirit� curriculum, in honoring the holistic nature of traditional First Nations cultures and teachings, invites Aboriginal students functioning in �vigilance mode� to attend to their emotional and spiritual needs. They speak to a need for rethinking curricula in culturally-responsive ways, for attending to the importance of the arts in education, and for reforming teacher education. Sound files of the Northern Spirit Flute and selected research conversations have been embedded within the electronic version of this thesis to allow the reader to walk alongside me and share in my research journey.

This project examines how Georgia draws the line between religious freedom and child abuse. In Georgia, certain religious parents are granted spiritual exemptions for conduct that would otherwise be prohibited due to its potential harm to children, while other parents must alter their religious practices to conform to the law. An examination of Georgia law governing conduct that is both religiously-motivated and poses a risk of physical harm to children illustrates that Georgia’s spiritual exemptions have contributed to producing legally-defined religious orthodoxy, inconsistent regulation of religious conduct, and less stringent state protection from harm for the children of some religious parents.

This narrative inquiry explores how the �Songs of the Spirit� Native American Flute curriculum, a culturally-responsive curriculum which involves learning to make and play a PVC version of the Native American Flute while learning the cultures and histories of this First Nations instrument, impacted spiritual and emotional aspects of the learning and lives of Aboriginal students, their families, their parents, and their school community. My research took place at an urban Aboriginal high school in Saskatchewan from January to March, 2006. I conducted recorded conversations with three students, two parents, two teachers, two administrators, two Elders, a former principal, a former school caretaker, an artistic director, and the young woman who inspired the Heart of the City Piano Program, a volunteer driven community piano program, in the fall of 1995. Aboriginal individuals, who have too often been silenced in education and in society (Giroux, 1997; Freire, 1989; Fine, 1987; Greene, 1995 & 1998; Grumet, 1999), were provided with a voice in this research.<p>Because of the voices of my research participants, I chose to use the Medicine Wheel and Tipi Teachings (Lee, 2006; Kind, Irwin, Grauer, & de Cosson, 2005) as a lens (Greene, 1995) rather than situating my research in a traditional Eurocentric body of literature. Along this journey, I reflected inwards and outwards, backwards and forwards on how my past storied experiences (Clandinin & Connelly, 2000) shaped my teaching practices and way of being in the world today. To better understand the hurt I observed and which was described by research participants as present in the lived lives and circumstances of many Aboriginal people, I moved backward in time as I reviewed the literature on the Residential School experience and gained a deeper sense of the impact of colonialism on generations of Aboriginal people. This inquiry foregrounded how hearing and playing the Northern Spirit Flute impacted the emotional and spiritual aspects of students� being, and contributed to a process of healing. When participants heard the music, �it [sounded] so eloquent and so spiritual. It [was] almost like the flute [was] weeping,� (Onawa Gaho, Recorded conversation, March 17, 2006, p. 5) bringing about �a calmness to the anger that some [Aboriginal students] have� (Sakima Qaletaqa, Recorded conversation, March 15, 2006, pp. 25-26). <p>The research findings indicate that the �Songs of the Spirit� curriculum, in honoring the holistic nature of traditional First Nations cultures and teachings, invites Aboriginal students functioning in �vigilance mode� to attend to their emotional and spiritual needs. They speak to a need for rethinking curricula in culturally-responsive ways, for attending to the importance of the arts in education, and for reforming teacher education. Sound files of the Northern Spirit Flute and selected research conversations have been embedded within the electronic version of this thesis to allow the reader to walk alongside me and share in my research journey.

Religion and culture always go together. From the very first day a new person is brought out into this world, s/he starts learning how to live with her or his people, and starts learning their beliefs and values. The person grows up with this knowledge, and it forms a part of his/her life. These beliefs and values are unquestionable from the perspective of that person. They are accepted as natural and normative. If s/he, for example, is brought up in a culture in which kneeling is a form of showing respect, s/he will internalise this, and will always kneel when the act of showing respect is required. For another person who is brought lip in a different culture where standing lip, for example, is regarded as the way of showing respect, kneeling or sitting before a respected individual or occasion can be regarded by a such person as an impoliteness. As we can see, cultural values are subjective, and they are appropriate for the people of a specific culture in which they were fashioned and accepted as normative. What often happens is that when two different cultures meet there is a collision between them, and what often happens is that the one which is supported by power smashes the other and imposes its normative rules on it. When Christianity came to Africa, it was full charged by European way of viewing the world, and in its worldview, anything which was not within the European cultural nornlative frame, was something to get rid of Consciously or unconsciously, Christianity was used as a powerful tool for the West's cultural domination over Africans. The Church demonised African culture, and regarded it as a prototype of anti-Christianity. To become Christians, Africans were required to forsake their life style and assimilate the Western style of living. Things such as drums, xylophones, which were part of African culture, were associated with the demons and thus banned from the lives of the "faithful" African Christians. The memorial ceremonies, which were held for our ancestors, were understood as being a form of idolatry, whereas the church's memory of the saints was regarded as something very Christian. And, if the African culture and practices were abominable for the Western Christian missionaries, its traditional health care system was seen as the ultimate manifestation of the evil. [t is with the desire of reclaiming the legitimacy of African traditional health care system for Africans that 1 set out to examine healing from a cross-cultural perspective, and above all healing in the Bible, and specially Jesus' healings in order to see what is abominable with African traditional medicine. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

Bibliography: leaves 320-376. / 376 leaves : col. ill., col. maps ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Documents an annual (21st of May) purification ritual honoring St. Constantine and St. Helen, performed in northern Greece by Thracians. The ritual includes animal sacrifice, Christian blessings, trance and fire dancing. As the ritual has become a popular tourist attraction, the thesis primarily examines the cultural commodification of the ritual and the ritual objects. Fieldwork was undertaken in Lagadhas, a town in the north of Greece. / Thesis (Ph.D.)--University of Adelaide, Dept. of Anthropology, 1999