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Table of contents

They show outwardly that they want to be members of his body by baptism.

Full text of "PK - Helping Pastors' Kids Through Their Identity Crisis"

Third, it is representational so that those who serve do so, on behalf of Christ and the community for edification of the church and society. De Gruchy observed: Ministry as such refers to the task of the whole people of God, and it is by no means confined to the institutional church. The chief task of the ordained ministry is to inspire and guide baptised lay persons in worship and mission by the discipleship of pastoral care and counselling.

Emphasis is mine to underline the centrality of baptism. Therefore, pastoral care comes from joining the attitude pastoral and its expression care. Patton continues: In his essay on the theology of pastoral care, Paul Tillich argues that because care is a universally human function, it cannot be monopolized or controlled by any profession, including the clergy. He argues: Clergy have a greater accountability for their ministry and a greater responsibility to deepen their ministry by reflecting on it and learning from it… Laity have accountability for the same things, but to a lesser degree.

In their historical survey of pastoral care, Clebsch and Jaekle identify it as consisting of the activities of healing, sustaining, guiding and reconciling. Jn , Pt. The Oxford Companion : First, pastoral care must express human concern through helping functions.

The Relationship Economy

Second, the distinguishing mark of the pastoral carers is heir recognition of the symbolic meanings and values of cultural context of their care receivers. In the case of caring in the Busoga context, the symbols refer to valuing the deep and surface worldview patterns of the client. Finally, the aim of pastoral care is to restore clients to their positions of fulfilment as true human beings. This is what we term in this study as authentic wholeness in the community.

The Christian is the person whom Christ has redeemed and made truly human. Pastoral counselling. In its Western sense and practice, pastoral counselling is a recent development in Africa. These gave guidance and diagnosis, care, encouragement and advice to individuals and groups in meeting their various needs. Lartey has identified five common features characterising Western counselling theory and practice. Second, is verbal expressiveness as a means of creating the ideal conditions for counselling, and of facilitating the expression of thoughts and feelings for exploration of the behavioural patterns that may be causing concern.

Third, is the view that words aid the self-disclosure of the client, and letting the stress on the gaining insight or knowledge or behaviour change because of the counselling process. The fifth common feature is the use of the framework of interpretation based on the course of the counselling procedure. In keeping with this perspective, the British Association for Counselling BAC derives its definition: Counselling is the skilled and principled use of relationship to facilitate self-knowledge, emotional acceptance and growth, and the optimal development of personal resources.

The overall aim is to provide an opportunity to work towards living more satisfyingly and resourcefully. There are five essential elements of this definition. First is the people- centredness, focusing on welcoming as a prerequisite to assisting and encouraging someone. This highlights the approachability of the counsellor or pastor being the main qualification for counselling. The Basoga are a very hospitable community.

They consider being welcomed by others to be a human right in itself. To know how to welcome others and make them feel at home is a sign of normal human being. The welcome expresses a genuine acceptance of the other person concerned. This stresses the need for the counsellor to have a positive attitude of respect and regard for what the client is and has resources. These resources become the raw material by which the client learns to grow through and solve ones own problems.

Fourteen Symptoms of Toxic Church Leaders

Fifth, the counselling process reaches its ultimate goal when the client attains authentic wholeness in the community. Authenticity in the community is a state of realising full humanity. This involves being at peace within oneself, with others, with the environment and with God. A fuller exploration of the relevance in theory and practice of this definition appears in chapter seven, which explores authentic pastoral counselling.

Significance of the study. The study has a two-fold significance. First, it underlines the role of pre- Christian culture of the Basoga in developing their Christian commitment to Christ in the church. This means that Christian living for the Basoga is about maintaining a Basoga identity while experiencing ongoing transformation into Christ-likeness. This suggests integration of the Gospel with culture for elimination of schizophrenic Christianity through the incarnated ministry of pastoral care and counselling.

By incarnating pastoral care and counselling, we mean continuous discipleship of enabling individual Christians and groups to live as missionaries called by Jesus Christ to convert their cultures to the service of God. They are followers of Christ who express the Gospel in culturally appropriate concepts and values to enable integrated Christian behaviour of their society begin to occur.

In other words, the church should express Christian doctrine of God, the Trinity, the understanding of creation and humanity, the Christian participation in witness, fellowship, and worship in culturally familiar concepts of the Basoga.

Basoga Christians should be transformed by the Gospel to disciple others into the likeness of the Son of God. They should proclaim Jesus Christ in Kisoga theology-using symbols and idioms that transmit the presence and power of God amongst the Basoga hearers as to inspire their response of worship and service to God.

Suicide, Evangelicalism, and Sorrow

Through the indwelling power of the Holy Spirit, the Gospel is not the monopoly of only the ordained. It is a life of witness, fellowship, worship, and proclamation shared by all believers as a community. All believers the ordained and laity, men and women, adults and children, youth and elderly share in ministry, using their different gifts for the up-building of the body of Christ.

Active discipleship is shared by the ordained and the laity as they continue learning the most culturally and psychologically appropriate forms for expressing their awe-filled responses to revelation to all that God has given them in Christ and his church. The church as the living communion of saints shared by believers and God grows all the time by manifesting itself in local, but transformed, behaviour of the believers. Second, the study derives and explores authentic models of ministry, pastoral care and counselling as a responsibility and challenge of originating the church in Busoga.

Since the early church, it has been the responsibility of the individual church to receive, conceive and re-express the Gospel within its cultural local framework. He continued to live in the pattern of a Hebrew Christian, although he made adaptations at times. The leaders made a resolution against cultural conversion. The council ruled that Gentile should not be asked to become Jews as a requirement for becoming Christians. Thus the need to articulate the cultural expressions of Kisoga Christianity became a major motivation of this study, for, with such an approach, the Basoga have the opportunity to respond directly to Christ from their cultural stand.

The study contributes to new knowledge in at least six areas. It continues to play a leading role in influencing Christian behaviour of those who are committed to following Christ in the church. Second, it contributes culture-centred insights of ministry, pastoral care and counselling which the church can adopt, cultivate and employ as partner tools in communicating the Gospel to produce Christians who express their Christian faith in behaviour that transforms their culture.

This approach comes from the view that the God of the Bible acts with the same sovereignty in culture, creation and the world Third, it enhances the distinctiveness, consistence, relevance, practicality and power of the original pre-Christian spirituality of the people in their church and society. Fourth, it contributes to specific knowledge of the relationship between the pre-Christian religious traditions of the Basoga and their Christian commitment in the church. These two worldviews not only overlap but also correlate and complement each other.

The pre-Christian worldview is so persistent that it employs its language, rituals and symbols to re-express its originality in Christian patterns.

Fifth, it contributes to the development of models of the theory and practice of authentic ministry, pastoral care and counselling amongst the Basoga. Sixth, it proposes cultural originality as a method for indigenisation. Research Methods. This is an empirically oriented field scientific-based investigation. Silverman has argued that the choice between different research methods should depend upon what one is trying to find out. The task lay with R.


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Thus the aim was to investigate whether schizophrenic behaviour among the Basoga Christians, exists at all, not how many such Christians exist.