Black male pastors are at risk for overlooking self-care and for experiencing mental health crisis while striving to address the complex ministry situations of black churches and communities that historically were traumatized and oppressed. Burdens are typically borne in silence out of fear of appearing weak or lacking in faith. This study calls for pastors and congregations together to reexamine their understandings of discipleship, followership, authenticity, and success, and to recognize a pastor’s humanity and vulnerability, thereby enabling him to lay aside an unhealthy superman persona imposed internally and externally, and allow for healthy conversations about well-being.

Jag har genom denna studie undersökt mentorskapets påverkan för pastorer i Equmeniakyrkan. Frågeställningarna arbetet utgår från handlar om ifall mentorskap kan bidra till en mer hälsosam arbetssituation för pastorer. Som metod har jag utgått från en kortare enkät samt strukturerade intervjuer av fem pastorer och två mentorer. Jag använder mig av två teorier, Töres Theorell och Robert Karaseks krav-, kontroll- och stödmodell samt Kathy E. Krams teori om karriärsrelaterat mentorskap och psykosocialt mentorskap. Uppsatsens slutsats lyder att forskning samt intervjuerna pekar på att mentorskap främjar pastorers hälsa.

Uppsatsen utgår ifrån två huvudfrågor: 1. Hur ser ett antal pastorer verksamma inom Equmeniakyrkan på innebörden av Jesus död och uppståndelse? 2. Har de teologiska strömningar som debatterades gällande synen på försoningen under andra halvan av 1800-talet och i början av 1900-talet relevans för förståelsen av de intervjuade pastorernas syn på försoningen?  För att besvara dessa frågor har jag intervjuat fem pastorer kring hur de ser på betydelsen av Jesus död och uppståndelse. Dessa intervjuer har analyserats utifrån följande försoningsteologiska modell:  "Från - Övergång - Till" Alltså vad försoningen sker ”från” och vad den sker ”till” samt vad som möjliggör övergången, det vill säga vad som möjliggör försoningen.  För att svara på om de teologiska strömningarna från förra sekelskiftet har relevans för att förstå de intervjuade pastorernas syn på försoningen låter jag C. O. Rosenius, P.P Waldenström och Gustaf Aulén representera dessa strömningar. Några av de svar jag kommer fram till på huvudfrågorna är:  Den genomgående uppfattningen både då och nu är att frälsningen handlar om att få en upprättad relation till Gud. Samtliga är även eniga om att frälsningen är något som i huvudsak sker på Guds initiativ och i de fall det nämns så är Guds kärlek motivet till frälsningsgärningen. Den dominerande hållningen är att frälsningen även förutsätter någon typ av aktivt mottagande från människan, samt att den får konsekvenser för evigheten. Det är frälsningen av den enskilda människan som betonas mest. Att Jesus seger över ondskan och döden är det som möjliggör frälsningen är det frälsningsmotiv som lyfts fram mest bland de intervjuade pastorerna. Alltså det synsätt som Aulén förespråkar. Till skillnad från de äldre teologerna betonar inte nutida pastorerna Guds vrede och risken för evig förtappelse som en konsekvens av detta.

Children and youth choirs in the Southern Baptist Church have historically been used as a training ground for future adult choir members. These future choristers received a musical education from music ministers utilizing a graded choral curriculum. More recently, youth choir leaders, who are often volunteers, no longer receive educational materials to aid in the musical education of the children and youth choirs. This change is of concern, given the importance of pedagogical approaches and repertoire selection to the vocal health, self-awareness, and identity of young singers. The purpose of this study was to investigate the pedagogical practices and repertoire used by youth choir directors in SBC youth choir rehearsals. Using Gackle’s (2011, 2019) pedagogical framework for vocal health, I sought to identify what vocal training, repertoire selection, and rehearsal methods are used by SBC youth choir directors, as it relates to the female adolescent voice. Utilizing a collective case study approach, I conducted interviews with youth choir directors and youth choir members in SBC of Virginia churches, completed observations of female adolescents who sang in the choirs, and completed document review of repertoire used in these choirs. Interviews centered around participants’ general knowledge, preparation, and perceptions regarding choral rehearsal techniques. For the observations, I observed a performance of a song of each female adolescent participant’s choice, to evaluate their vocal technique while singing. I conducted a critical analysis of the music literature used in rehearsal by the youth choirs involved in the study. I enlisted a committee of five musicians, who were either educators who had church youth choir experience or were music ministers who worked with female adolescents in youth choir, to review the repertoire utilizing a Repertoire Assessment Protocol I developed using criteria from Gackle (2011, 2019). I completed initial coding of all data to discover what vocal pedagogical concerns, if any, leaders considered and utilized during rehearsal. I then completed second cycle coding to find common themes connecting the repertoire analysis, interviews, and observations. Although the youth choir directors considered their repertoire and techniques to be appropriate for their young singers, in five out of six situations, the repertoire and rehearsal techniques did not fulfill healthful and pedagogically appropriate criteria as outlined by Gackle (2011, 2019). The female adolescents exhibited vocal tension and strain while singing but still expressed a deep respect and appreciation for their youth choir leaders. Most of the singers mentioned that they admired their youth leaders’ strong walk with Christ, and the students expressed a desire to follow this example spiritually and musically. Out of ten foundational techniques for healthy vocal production, the students and directors disagreed in their perspectives on five: tone production, breath management, important singing skills, vowels, and intonation. In general, the students stated that their directors had not addressed these items in rehearsal as often as the directors stated. Additionally, the directors’ opinions of repertoire appropriateness differed from that of the repertoire committee, who stated that the Contemporary Christian Music they examined was not conducive for female adolescent vocal development. With many obstacles to youth choir programs in church, the future of youth choir in the SBC church is in question. In this study, pastoral lack of support, competition with youth bands, lack of qualified leadership, and lack of quality repertoire availability all appeared related to a decline in youth choir membership. Youth choir leaders may improve the pedagogy in rehearsal by increasing their knowledge of the adolescent voice, seeking out reputable publishers who have curated music that is conducive to supporting adolescent voices, and finding healthful repertoire or by adjusting current repertoire to fit the capabilities of their singers.

Made available in DSpace on 2016-12-08T16:35:02Z (GMT). No. of bitstreams: 1 Odimar.pdf: 2060127 bytes, checksum: e70667cb7bd56b95a24f85bc88500a98 (MD5) Previous issue date: 2011-11-16 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / La élite chapecoense de los años 40 del siglo pasado desea mantener y perpetuar su poder. Entre las estrategias de conservación esta la educación disciplinada de sus hijos, que luego debe ser favorecido por espacio, tiempo y conocimientos que les animan a tamaño proyecto. Surge de este deseo una escuela manejada por religiosas para atender con el Curso Primário Elementar. Esto, que ya tenía interés en él, y miró a la licitación de la parte católica, sumado a la singular primera, se unió al Estado que quería ser de desarrollo. Entreverse en el sentido foucaultiano y dar a conocer la disciplina del cuerpo y la mente a la distinción se presentó como un desafío de esta embestida. Fue elegido, entonces el objetivo general del trabajo, analizar y divulgar los mecanismos disciplinarios, bajo la tutela de los propósitos de la religión y la modernización de la distinción dada a los estudiantes, hijos de una élite local, que fueron incluidos en el Grupo de la escuela primaria la educación primaria privada del Bom Pastor de Chapecó - SC entre los años 1947 a 1961. El "corte" temporal tiene el deseo de analizar la escuela primaria desde su fundación en 1947 bajo la vigencia de la Lei Orgânica Decreto 8.530/46, que se ajustaba a las normas nacionales primaria, para el año 1961, cuando se aprobó la LDBn 4024 / 61 / A elite chapecoense da década de 40 do século passado deseja manter e perpetuar seu poder. Entre as estratégias de conservação está a educação disciplinada de seus filhos; que precisam, então, ser favorecidos com espaços, tempos e saberes que os estimulem a tamanho projeto. Emerge deste desejo um Grupo Escolar dirigido por religiosas, para atender com o Curso Primário Elementar. Este, que já dispunha de interesses em si, e contemplava em parte as vontades do catolicismo, agregou-se aos singulares primeiros e juntou outros mais do Estado que se queria desenvolvimentista. Atravessar-se por entre tantos interesses para desvelar num sentido foucaultiano a disciplina dos corpos e das mentes para a quista distinção, se postou como o desafio desta investida. Elegeu-se, então, como objetivo geral do trabalho, analisar e desvelar os mecanismos disciplinares sob a tutela da religião e da modernização administrada com fins de distinção dos alunos, filhos de uma elite local, que cursavam o ensino primário elementar do Grupo Escolar Particular Bom Pastor de Chapecó SC entre os anos de 1947 a 1961. O recorte temporal se dá pelo desejo de analisar o Grupo Escolar desde sua fundação em 1947 sob a vigência do Decreto Lei Orgânica 8.530/46, que conformou o ensino primário às normas nacionais, até o ano de 1961, quando é aprovada a LDBn 4024/61

This study is the product of research in the field of systematic theology, particularly the subject of women in ministry. The goal was to provide, given the scope and limits of the study, the most persuasive case for women elders (or “pastors”) from a Reformed-Evangelical approach to date. The primary means of accomplishing this goal is by making an analytically constructed argument that is both exegetically and theologically sound. The introduction outlines the study’s basic objectives, structure, research methods, assumptions, and overall direction. Two gives a detailed literature review of major publications on the subject of women ministry in order to track the movement of the debate. Three explores theological methods that addresses theological loci, the role of hermeneutics, and the theological-analytical structure and content of Reformed-Evangelical arguments for women elders. Chapter Four explores conceptual framework, which frames the specific, contemporary debate over women elders in Reformed-Evangelical circles, and then addresses the insights and challenges of feminist theology and Roman Catholic theology. The heart of the study is captured in three main chapters that present a case for women elders in the church. The first argument provides a detailed examination of the “prohibition passages” in the New Testament and concludes that they do not prohibit women from being elders. The second argument provides a sweeping account of the proclamation of the gospel in New Testament theology, and affirms that anti-women-elder readings and attitudes simply do not conform to the actions, attitudes, and teachings of the early church regarding gender and gospel-proclamation. Finally, the third section provides three additional arguments in favor of women elders. The first argument addresses the nature of hermeneutics and application of specific interpretations, the second addresses the nature of marriage and its relationship to church leadership, and the third deals with functions of women in NT ministry. The research concludes with Chapter Eight, which summarizes the argument and introduces practical ramifications if the study’s premises and conclusions are true. / Philosophy & Systematic Theology / D. Th. (Systematic Theology)

VASCONCELOS, Ana Lúcia da Silva. Instituto Bom Pastor – Fortaleza/Ceará: heterotopia, educação corretiva, autobiografia e memória. 2014. 152f.– Tese (Doutorado) Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2014. / Submitted by Gustavo Daher (gdaherufc@hotmail.com) on 2017-05-25T14:15:57Z No. of bitstreams: 1 2014_tese_alsvasconcelos.pdf: 1931438 bytes, checksum: 1bd5454e17ef71d4f5d7c2944cc135b2 (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2017-05-26T11:27:25Z (GMT) No. of bitstreams: 1 2014_tese_alsvasconcelos.pdf: 1931438 bytes, checksum: 1bd5454e17ef71d4f5d7c2944cc135b2 (MD5) / Made available in DSpace on 2017-05-26T11:27:25Z (GMT). No. of bitstreams: 1 2014_tese_alsvasconcelos.pdf: 1931438 bytes, checksum: 1bd5454e17ef71d4f5d7c2944cc135b2 (MD5) Previous issue date: 2014 / This thesis seeks to understand through the perspective of heterotopia and remedial education, as set educational practice, performed by correcting and moralizing seized by single women-mothers, in Fortaleza, collected when the institution created for this purpose called Good Institute pastor. This entity performed charity work and was directed by the religious of the Congregation of Our Lady of Charity of the Good Shepherd. Mission was to house single young people that bore the act of getting pregnant without marriage. By the lack of written sources, resort to narratives of Maria Francisca Santos (Dona Chiquinha) over the period out internal and cook in that institution. His life story is considered in this research the main source of research on the Good Shepherd Institute. The terms "correction and moralization" are understood as learned in this study that aims to be practiced, and that is instilled in people's behavior. The idea of power exercised over themselves from the inside is important for the understanding of educational practices, initiated in Fortaleza, from the second half of the nineteenth century and, in some ways, in many of these institutions would endure after World War II . That is why I consider the Good Shepherd Institute as a place where one develops a heterotopia (agglutination hetero = other + topia = space). Foucault uses the term heterotopia to describe spaces that have multiple layers of meaning or relationships to other places and whose complexity can not be seen immediately. In this case, I use the concept of heterotopia of deviance and purification, understood as a space that is isolated and impenetrable to the public without permission, used for purification, whether for religious, remedial or hygienic reasons. / Esta tese buscou compreender mediante a perspectiva da heterotopia e da educação corretiva, como foi configurada a prática educativa, realizada através de correção e moralização apreendidas pelas moças-mães solteiras, na cidade de Fortaleza, quando recolhidas à instituição criada para este fim denominada Instituto Bom Pastor. Essa entidade realizava trabalhos filantrópicos e era dirigida pelas religiosas da Congregação de Nossa Senhora da Caridade do Bom Pastor. Tinha como missão abrigar jovens solteiras que incorriam no ato de engravidar sem o casamento. Pela carência de fontes escritas, recorremos às narrativas de Francisca Maria dos Santos (Dona Chiquinha) sobre o período que fora interna e cozinheira na referida instituição. A sua história de vida é considerada nesta pesquisa a principal fonte de investigação sobre o Instituto Bom Pastor. Os termos “correção e moralização” são entendidos neste estudo como o aprendido que visa a ser praticado, e que é inculcado no comportamento das pessoas. A ideia do poder sobre si exercido a partir do interior é importante para a compreensão das práticas educativas, iniciadas em Fortaleza, a partir da segunda metade do século XIX e que, de certa forma, em muitas dessas instituições, perduraria após a II Guerra Mundial. É por isso que considero o Instituto Bom Pastor como lugar onde se desenvolve uma Heterotopia (aglutinação de hetero = outro + topia = espaço). Foucault usa o termo heterotopia para descrever espaços que têm múltiplas camadas de significação ou de relações a outros lugares e cuja complexidade não pode ser vista imediatamente. Neste caso, utilizo o conceito de heterotopia de desvio e de purificação, entendida como espaço que estão isolados e impenetráveis ao público sem permissão, usados para a purificação, seja por motivos religiosos, corretivos ou higiênicos.

Händelserna i Knutby 2004 har nog inte undgått någon. En kvinna i Knutbyförsamlingen sköts till döds och en man inom densamma skottskadades svårt. Även gärningsmannen tillhörde församlingen. Massmedias bevakning kring händelserna i Knutby var stor och på grund av ett makabert mord och mordförsök hamnade det lilla samhället i Uppland på den nationella kartan. I denna uppsats har jag skärskådat Dagens Nyheters och Expressens beskrivningar av Knutby med hjälp av kritisk diskursanalys. Jag har också använtteorier inom media och kommunikation i min uppsats.

The purpose of this study was to investigate the impact of death on the family of the pastor. The study poses a question of what pastoral care model can be used to help the pastor’s family cope during their period of bereavement. A qualitative methodological design was followed, allowing individual experiences to emerge. Five female participants were interviewed. A qualitative analysis was undertaken in order to explore their grief and coping mechanism during the period of bereavement. The study traces the origin and causes of death, with the emphasis on African and biblical perspectives. The aspect of how people make meaning of death is also explored. The study revealed that death had a different impact according to their different culture. Death leads to grief which can be psychological, emotional, social, or spiritual. Several themes emerged from the study. The themes were used to produce a bereavement model that can be used to provide pastoral care to families during their period of bereavement. / Dissertation (MA Theol)--University of Pretoria, 2014. / gm2014 / Practical Theology / unrestricted

The movement from modernism to postmodernism have brought about perceivable changes in contemporary thinking and social practices. An important step was the transition toward the “broader rationalistic” view made in the hermeneutical approach, inclusive of the realization that the collection and accumulation of knowledge is not primarily dependent on sharply formulated methodical rules, but also on the symmetrical interaction between and among equal participants in the communication process. The rise of social-constructionism based on the viewpoint, that the sense and meaning of reality are both reciprocally constructed, did not merely exercise its way and influence on the social sciences but also within the practical theology as a science. In this process the narrative model of counselling mode itself strongly known with the understanding that the story of a person and the particular meaning the person attaches to this story, is that which requires the urgent attention of the pastor. With the realization that several stories are involved in the pastoral occurrences, the question immediately arising is: In what way, does the story of God function in the narrative – pastoral discussion? Could the Story of God make any difference in the pastoral happenings? It was decided to research the role of Biblical contents in the pastoral occurrences by way of the qualitative method. The pastoral behaviour of two co-researchers was researched, this included mutual discussions with them about the use of Biblical contents in their counselling. Certain inferences were made from this discussion, the latter leading to further mutual discussions. In the second instance a focus group was brought into play to reflect on inferences made from individual discussions. Subsequently the researcher interactively related stories from the past (tradition) and modern stories, as well as the inferences from the research, with a view to assess whether a new story would possibly come to the fore. The final chapter concluded with the story in which it was realised, that the meta Story still had an unique and particular role in the pastoral counselling. The religious discourse still retains its primary importance for the pastor as a representative of God. This includes that a pastor cannot detach himself from the accompanying specific identity. Within the framework of thought of the postmodernism we should guard against elevating the meta Story to become the “most important” aspect. The reason for this is that the authoritative completeness of the story does not lie in its proclamation to be the most important aspect but it rather lies in the Story itself and in the omnipresence and involvement of God in this world. The pastor should realise that it is not necessary to bring into play the Word of God, because God’s love and compassion is evident in the demeanour and behaviour of the pastor. The specific and challenging task of the pastor persists, in bringing man into contact with the Story of Jesus of Nazareth. The timing and manner of this “bringing into contact” must be applied with a sense of responsibility. This should lead to additional opportunities in constructive dialogue in which HOPE is established. The Story of God’s hope that brings with it an unparalleled sense and meaning. Those who prefer to negate or omit the meta Story in an attempt to comprehend man and his particular circumstances, is guilty of a major error of reasoning. / Thesis (DPhil (Practical Theology))--University of Pretoria, 2006. / Practical Theology / unrestricted