My Pastoral Care : My Theology Of Pastoral Care

Having a sense of authority as ministers is important, but it also depends on how we use the authority that makes it worthwhile. The author made it clear that “A certain practical authority arises in consequence of a thorough theological education. Christians do not claim authority on the basis of academic degrees, but know that it is a result of Christ who is their life and word, (p. 65).” If this knowledge base is strong then the clergy is entitled to personal respect and practical authority implied by sound learning. Humility is very important in Ministry and should be exercised by all ministers, however ministers must also be cearful not exercise it too much as it can be misunderstood by our congregation. Another aspect that there is no question when it comes on to the statement that says pastors are human beings, it is so easy for us to get caught up in doing things for the church and community that we neglect other important details in our lives, like ourselves. It is imperative that as ministers we stop sometimes and look out for ourselves and by extension our

In chapter 5, I do agree with Adams when he says that the pastor is the good shepherd who has a tremendous responsibility for his people. He correctly asserts that the pastor must consider nouthetic counseling as an essential part of his pastoral ministry. I believe that this pastoral role is necessary and vital to the church body. This is because Christians, like Non-Christians, are not immune from having personal problems. There is a big difference however in how these problems will impact Christians and Non-Christians. The problems that Christians experience can challenge their faith and trust in God. The fact that the Holy Spirit dwells within the heart of the Christian can create a

To better understand current thoughts and trends in pastoral succession planning, I first developed a questionnaire for surveying pastors and churches. The questionnaire, which was exclusively for senior pastors, was produced in both paper and electronic form. The electronic version of the questionnaire was distributed through the website www.surveymonkey.com and the answers were collected using the same resource. The Pastoral Succession Planning Questionnaire consisted of 21 questions pertinent to the present and future conditions of pastors and congregations. Closed-ended and

In today 's culture the congregational expectations on a pastor are quite different from the vocational spiritual disciplines required for faithful pastoral ministry. The office of the pastor, for the congregation, has become nothing more than a managerial position of running a religious organization. In response to this Eugene Peterson offers his take on the distinctive work of the pastor and the practices that shape pastoral integrity. In his book, Working the Angles: The Shape of Pastoral Integrity, Peterson outlines the practices of prayer, Scripture and spiritual direction as the backbone of faithful pastoral ministry. The following will discuss these practice, there benefit to pastoral ministry and why Peterson call to these practice are important to pastors today.

"A Calling to Healing" is the third chapter, this is where Ms. Glass-Coffin introduces five female curanderas. Once these five women they then tell their stories on how and why they joined this profession. The five women are Isabel, Yolanda, Flor, Vicky, and Clorinda. Yolanda's story on how she became a healer had to do with her experiencing being bewitched. She was put under a magical love spell by her first husband, this spell caused her to become ill and almost die while giving birth to her first child. When she was going through the mesa of having the spell lifted from her she found herself healing her own and felt the need to do it by herself. It took her years to become healed. Once she realized she had this power from God she wanted

McMinn, M. (2011). Psychology, Theology, and Spirituality in Christian Counseling (p. 254). Carol Stream, Illinois: Tyndale House Publishers.

I am a practical person. If someone claims that he or she loves me or cares for me, I need to see that care or love in action. I think that my parishioners need the same thing. When I was new to the U.S., many people, including church ministers, were quick to say that they felt sorry for me, but did nothing to help me in my struggles or to help me get a better life. I am very careful in my ministry. If I see a need, I pray, and then I try to help the parishioners as much as possible. For example, once a jobless, single, pregnant woman from my congregation contacted me on my day off via Facebook. She told me that she was really depressed and needed help. I drove from my home

My theological of pastoral care and pastoral counseling I will view all the human being as it was written in the beginning with Genesis 1:27: "And God created man to his own image: to the image of God he created him: male and female he created them." As I know the creation of human being, therefore, my pastoral care and pastoral counseling will also views all human being as spiritual and bodily creatures created by God. As a result, my priority in pastoral care and pastoral counseling is that I was called into relationship with God and with one another. the same way my counseling session with client my main goal with he / her as a clients is to meet them where they are at now in their trials, tribulations, and suffering; we also celebrate their moments of personal growth, self-awareness, discovery, and change. As a pastoral counselor, the stakes are changed in the sense that there is an additional responsibility to look after the client’s journey in towards spiritual growth and a more mature faith. We seek to aid in the process of humanization, psychological wholeness, and well-being where we desire to give our client’s a taste of what is means to be “a fully functioning, free, consciously aware, responsible, and loving” individual. God did not create human beings to suffer any evil; that was the fault of man. Therefore, the ultimate questions I will ask of my clients are these: “What part is God playing in the story of your life?” and “What is God asking of you in this

The life of a pastor requires many developed practices, none more important than personal spiritual practices. The author, adheres to many daily and weekly habit s to develop personally and spiritual with the hope to remain spiritual vibrant. As Addington explains all great qualities of leadership come form the place deep inside our hearts, the hidden recess of our souls, whose “channels lead to deep veins of God’s work and molding” (Addington, 2014 p1).

Finally a pastor has to know the distinctions of Authority and power. It is not uncommon to see pastors are using power instead of the authority God given them. . "Authority" is responsibility that derived from someone greater than us. That means the full responsibility

As a master architect lays out the design for a strong foundation of a house, so it is with the Apostle Paul through his writings in the Pastoral letters concerning 1 and 2 Timothy, as well as Titus. The central theme threaded throughout these three detailed letters of Paul is his passion for equipping and establishing God’s people to serve with excellence for the glory of God.

Christianity in general, considers marriage to be a doctrine. A Christian marriage in The United Methodist Church is not a sacrament. Marriage in the United Methodism reflects Christ’s covenant with the Church, and this further means that people entering a married relationship enter a ‘a sacred covenant reflecting the Baptismal Covenant.’ The congregation gathered that witnesses a wedding celebrates love between a couple, promising them that they would nurture them in their Christian faith as disciples of Christ, and as a community.

Here I wish to offer a theological reflection model that does well to integrate pastoral care, biblical study and theological reflection and it is also an effective tool for bringing about transformation in a community. In fact this model is taught at the College of The Transfiguration Grahamstown as part of the course titled Implementing transformation in a community using Christian principles. It is also an interdisciplinary model in the sense that it can also be applied in Christian ethics courses. This model is called SEE-JUDGE-ACT. I will return to this model later in this paper.

SECTION 1 1.1 Tina is an adolescent. At 11 years old she has not yet developed, nor is she expected to have developed, a strong mental (or physical for that matter) capacity to process all negative and/or traumatic experiences that life has already thrown at her. She is at a very impressionable age.

An issue many pastors face today is the definitive difference between a called professional clergy and a called laity and the necessary responsibilities for the empowerment of laity within their specific missional context. This issue of empowerment for ministry among the laity has long been a problem debated within the ranks of church leadership and the field of practical theology. The average believer is faced with the challenge of developing a biblical understanding of the “call of God” that is received from God for the fulfillment of their ministry, which is necessary to form a clear understanding of the role of the laity within the church in light of the professional clergy. This paper will focus upon the biblical understanding of the “priesthood of all believers,” as the laos, or people of God and the role of the professional clergy to equip, empower and encourage laity to flourish in the work in which God has called them to do. The development of the historical views of lay ministry within the local church is also a necessary component that will be addressed in dealing with this dilemma. This paper will also seek to present biblical narratives presenting the importance of the role of both a called clergy and a called laity for the successful continuation of a biblical model of the church within today’s society.