scholarly journals Pastoral care and healing in Africa: Towards an Adamic Christological practical theology imagination for pastoral healing

2016 ◽  
Vol 72 (2) ◽  
Author(s):  
Vhumani Magezi ◽  
Christopher Magezi
Keyword(s):  
Pastoral Care ◽  
Holy Spirit ◽  
Meaning In Life ◽  
Pastoral Ministry ◽  
Healing Ministry ◽  
Knowing That ◽  
The Holy Spirit ◽  
Daily Response ◽  
Practical Theological ◽  
Interim Period

This article argues that the challenge and need for relevant ministry models is critical for effective Christian ministry and pastoral ministry as practical life ministry. It establishes an Adamic Christological model as a paradigm that provides a practical effective ministerial approach in Africa, particularly within the context of pastoral care and healing. This framework reveals Christ’s complete identification with African Christians in their contextual sufferings as the New Adam without compromising authentic gospel reality. In employing the Adamic Christological framework as the anchor for African pastoral and healing ministry, a model for African Christians’ daily response to their various contextual sufferings is constructed. This responsive model bridges the gap between the ascension of Christ and the interim period of Christianity by instituting God’s ongoing personal presence in believers’ suffering through the Holy Spirit (pneumatology) as an encouraging and comforting reality that should enable Christians to cope in their suffering. It is argued that this Adamic Christological framework provides a practical theological model that contributes to healing and hope in pastoral care through practical knowing that impacts and imparts meaning in life.

scholarly journals Pelayanan Pastoral Dengan Aspek-Aspeknya di Gereja Bethel Indonesia Jemaat Sungai Yordan Surabaya

2018 ◽  
Vol 3 (2) ◽  
pp. 25-29
Author(s):  
Fatony Pranoto ◽  
Ivonne Eliawaty ◽  
Surja Permana
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Rural Areas ◽  
Human Life ◽  
Pastoral Ministry ◽  
Way Of Life ◽  
Jordan River ◽  
New Creation ◽  
New Born ◽  
The Holy Spirit

Pastoral service is a spiritual service and should not be ignored in the pastoral ministry. At GBI the Jordan River Surabaya has provided several models of material services: Money / goods to help congregations in need; Spiritually: introducing people to Jesus Christ and to life in the Holy Spirit or led by the Spirit, new born life becomes a new creation (not only identity / without repentance; Healing: making others healthy, both physical, mental and emotional as well as; Prophetic: changing the way of human life in the structure of society. Improve people’s way of life (especially in rural areas).

Charles Haddon Spurgeon, the Pastors’ College and the Downgrade Controversy

2007 ◽  
Vol 43 ◽  
pp. 366-376
Author(s):  
Ian Randall
Keyword(s):  
Nineteenth Century ◽  
Holy Spirit ◽  
Pastoral Ministry ◽  
Victorian England ◽  
Free Church ◽  
The Holy Spirit ◽  
English Speaking ◽  
Charles Haddon Spurgeon

Charles Haddon Spurgeon (1834–92) began his pastoral ministry in a village Baptist chapel in Cambridgeshire but became a national voice in Victorian England through his ministry in London. The huge crowds his preaching attracted necessitated the building of the Metropolitan Tabernacle, at the Elephant and Castle, which accommodated over 5,000 people. ‘By common consent’, says David Bebbington, Spurgeon was ‘the greatest English-speaking preacher of the century’. Spurgeon, like other nineteenth-century ecclesiastical figures, was involved in theological controversies, including the ‘Downgrade Controversy’, in which, in typically robust style, he attacked theological liberalism. In August 1887, he trumpeted: ‘The Atonement is scouted, the inspiration of Scripture derided, the Holy Spirit degraded into an influence, the punishment of sin turned into a fiction, and the resurrection into a myth …’ The Downgrade controversy has not attracted nearly as much attention as debates provoked in the nineteenth century by Essays and Reviews (1860) and Lux Mundi (1889), perhaps because the latter affected Anglicanism rather than the Free Churches. But since as many people were attending Free Churches as Anglican churches, the issues raised in the Downgrade, as the most serious nineteenth-century Free Church dispute, are of considerable significance.

scholarly journals Kategeet en geloofsvorming: Perspektiewe vanuit die Praktiese Teologie

2011 ◽  
Vol 67 (3) ◽  
Author(s):  
Casper J.H. Venter
Keyword(s):  
Holy Spirit ◽  
Social Intelligence ◽  
Self Control ◽  
Faith Communities ◽  
Self Awareness ◽  
Theoretical Level ◽  
Theoretical Perspectives ◽  
The Holy Spirit ◽  
Practical Theological ◽  
Definition Of

Scrutinising this topic is an attempt to equip catechists more extensively in serving and furthering the forming of faith in the process of formal catechesis given to children. An additional aim is to highlight an outcome indicated in certain practical-theological studies, that is, that the rational dimension in the forming of faith should not be accentuated one-sidedly in formal catechetical ministry within faith communities. On basis-theoretical level the following aspects are investigated: a closer definition of faith from Hebrews focusing on the forming of faith by means of catechesis; the action of learning in the forming of faith; the sequence in the action of teaching as indicated in Scripture; the gifts of the Holy Spirit in intermediating the process of forming faith; the way and attitude in which the catechist fulfils his or her ministry, and in last instance, the spirituality of the catechist. On metatheoretical level applicable aspects from the field of Emotional and Social Intelligence are investigated. Data from the field of Emotional Intelligence that should be part of the catechist’s teaching equipment point to the necessity of being conscious of aspects such as self-awareness, self-control, self-motivation and social skills. Contributions from the field of Social Intelligence include attitudes and skills like empathy, the ability of presenting oneself effectively in formulating ideas, the authority with which the catechist communicates, and his or her caring for someone else’s needs. In final instance, relevant practice-theoretical perspectives that can be applied in catechetical ministry, and specifically in the forming and passing on of faith, are outlined.

Carrying Living Water for the Healing of God's People: Women Leaders in the Fifohazana Revival and the Reformed Church in Madagascar

2014 ◽  
Vol 20 (1) ◽  
pp. 19-38
Author(s):  
Michèle Miller Sigg
Keyword(s):  
Women Leaders ◽  
Holy Spirit ◽  
Holistic Healing ◽  
Healing Ministry ◽  
Holistic Ministry ◽  
Reformed Church ◽  
God's People ◽  
Revival Movement ◽  
The Holy Spirit

For over one hundred years the Fifohazana Revival has played a key role in the spread of Christianity in Madagascar. The Fifohazana is an indigenous Christian movement that seeks to serve Malagasy society through the preaching of the Gospel and a holistic ministry of healing in community. This article summarises the findings of a study that explored the role of women leaders as holistic healers in the Fifohazana revival movement and the Reformed Church (FJKM) in Madagascar. Based on interviews with four women ministering in the Fifohazana or the Reformed Church, including a rising leader in the revival movement, this study highlights the importance of women leaders as radical disciples and subversive apostles in the Fifohazana revival movement and in the Reformed Church. As such, these women have been instrumental in bringing renewal into the church through the work of the Holy Spirit in the holistic healing ministry of the Fifohazana.

scholarly journals Pastoral ministry in a missional age: Towards a practical theological understanding of missional pastoral care

2015 ◽  
Vol 36 (1) ◽  
Author(s):  
Guillaume H. Smit
Keyword(s):  
Emotional Intelligence ◽  
Pastoral Care ◽  
South African ◽  
Narrative Therapy ◽  
Pastoral Ministry ◽  
Missional Ecclesiology ◽  
Cognitive Behaviour ◽  
Pastoral Counselling ◽  
Practical Theological ◽  
Pastoral Theory

This article concerns itself with the development of a missional ecclesiology and the practices that may accept the challenge of conducting pastoral ministry in the context of South African, middleclass congregations adapting to a rapidly changing, post-apartheid environment. Some practical theological perspectives on pastoral counselling are investigated, whilst Narrative Therapy is explored as an emerging theory of deconstruction to enable the facilitating of congregational change towards a missional understanding of church life in local communities. Subsequently, the theological paradigm of missional ecclesiology is investigated before drawing the broad lines of a theory for pastoral ministry within missional ecclesiology.Intradisciplinary and/or interdisciplinary implications: In this article, a missional base theory is proposed for pastoral counselling, consisting of interdisciplinary insights gained from the fields of Missiology, Practical Theology, Narrative Therapy and Cognitive Behaviour Therapy. The implications of this proposal for the development of a missional pastoral theory focus on the following three aspects:� re-establishing pastoral identity: exploring Christ� pastoral development: intentional faith formation� pastoral ministry: enabling Christ-centred lives.In such a missional pastoral theory four practices should be operationalised: first of all, a cognitive approach to increasing knowledge of the biblical narrative is necessary. This provides the hermeneutical skills necessary to enable people to internalise the biblical ethics and character traits ascribed to the Christian life. Secondly, a pastoral theory needs to pay close attention to development of emotional intelligence. Thirdly, this should be done in the context of small groups, where the focus falls on the personality development of members. Finally, missional pastoral theory should also include the acquisition of life coaching skills, where leaders can be adequately mentored in their roles as coaches of nonequipped people. In taking the research to a further level of normative reflection, attention should be turned to developing specific areas of pastoral care:� formal clinical education and subsequent accreditation of pastors (in the South African context pastoral care is not legally recognised as a valid area of psychological therapy) � specifically pertaining to Narrative Therapy and cognitive behavioural therapy� basic counselling skills for non-theologically trained congregational leaders� qualitative and quantitative research methods� organisational theory for congregational ministry� crisis counselling skills for congregation members serving in a community context� marriage and family therapy� emotional intelligence as outcome of a spiritual growth cycle� leadership development and personality assessment� personal growth by confronting and crossing emotional and cultural boundaries.

scholarly journals Om in die Gees te begin en in eie krag te eindig – die noodsaak van ’n Skrif- gefundeerde prakties-teologiese Pneumatologie

2005 ◽  
Vol 39 (3) ◽  
Author(s):  
F. W. Fritz
Keyword(s):  
Holy Spirit ◽  
Practical Theology ◽  
Theological Reflection ◽  
The Holy Spirit ◽  
Vision Of God ◽  
Practical Theological ◽  
The One ◽  
Acts Of God ◽  
True Relationship

Starting in the Spirit and ending in own power – the necessity of a Scripturally founded practical-theological Pneumatology In this article one of the main problem areas of Practical Theology is addressed: In the hermeneutical interchange between theological reflection on the normative elements flowing from the revelatory presence and acts of God on the one hand, and ministering these normative elements in the concrete praxis in which man finds himself on the other hand, Practical Theology as discipline may commit the error to start in the Spirit but end in own power. In its core this problem manifests as a lack of a Pneumatology that describes and enhances the true relationship between the Spirit of God and the spirit of man. The need for a practical-theological Pneumatology that operates in the context of the covenantal relationship in which Christ fulfils the role of Mediator is argued and illustrated. The Holy Spirit leads the believer in a relation to praxis that is based on faith in Jesus Christ – seeing reality through his eyes and acting according to his mindset and power. The implications of this kind of Pneumatology are indicated for two important practical-theological aspects: firstly the ministering of reconciliation as the heart of all practical- theological activity, and secondly the key concept of perception by faith in combining vision of God with vision of what is seen and done in the concrete dimension of the praxis.

Integrating Inner-Healing Into Missions Education

2001 ◽  
Vol 18 (1) ◽  
pp. 126-144
Author(s):  
Maynor Clara Cheng
Keyword(s):  
Holy Spirit ◽  
Self Esteem ◽  
Healing Ministry ◽  
Parent Child Relationship ◽  
Inner Healing ◽  
Parental Love ◽  
Child Relationship ◽  
Common Causes ◽  
The Holy Spirit ◽  
Parent Child

AbstractIn this article, Meynor Clara Cheng reviews cross-cultural stress and emotional bruises, four common damaged emotions, three models of inner healing, and a checklist of possible issues needing to be addressed in inner-healing ministry. Dr. Cheng explains how new missionaries are vulnerable to low self-esteem. Using David Seamand's writings as her framework, she identifies the common damaged emotions and the causes of emotional bruises. The four major common damaged emotions identified are a sense of unworthiness, a perfectionist complex, supersensitivity, and depression. These damaged emotions can be capsulized in one phrase:"low self-esteem." The five common causes of emotional bruises are parent-child relationship, conditional parental love, cultural overemphasis on being strong, sexual abuse, and faulty Christian concepts. Nevertheless, the parent-child relationship and the response to inflicted hurt are the two main factors in emotional bruises. Those who train missionaries should be knowledgeable of various approaches to inner healing so that they will have their own compatible model(s) of inner healing to use with their students. However, the author contends that intimacy with God, the Word of God, appropriation of the cross, and cooperation with the work of the Holy Spirit represent the essential dynamics and approaches in inner-healing.

scholarly journals ’n Prakties-teologiese perspektief op die handeling van kerklike besluitneming – verkenning en normatiewe gesigspunte

2010 ◽  
Vol 44 (1) ◽  
Author(s):  
F.W. De Wet ◽  
F.P. Kruger
Keyword(s):  
Holy Spirit ◽  
Research Question ◽  
Research Field ◽  
Departure Point ◽  
Complex Process ◽  
Theological Perspective ◽  
The Holy Spirit ◽  
To Come ◽  
Practical Theological ◽  
Vantage Points

A practical-theological perspective on the act of making ecclesiastical resolutions – exploration and normative points or view From the ecclesiastical praxis it seems that in certain cases even resolutions that were considered to be handled prayerfully under guidance of the Spirit are met with resistance. In the light of this problematic praxis, the following research question has been formulated for this research project: Up to what extent does the problematic praxis with respect to ecclesiastical resolutions flow from an oversimplified perception concerning the pneumatological dynamics involved in resolutions of which it is said: “The Holy Spirit and we resolved”? In order to address this research question, the problem field is investigated with the present theological vantage points concerning the explanation of the resolution process as departure point. The research field is further explored by trying to come to grips with the socio-logical and psychological factors that influence human be-haviour during the resolution-making process. In an investi-gation into normative vantage points, the pneumatological field that unfolds when a resolution of “The Holy Spirit and us” mate-rialises, is explored from Acts 15. The researchers reach the conclusion that the process of making ecclesiastical resolutions is indeed a complex process. This process can degenerate into polarisation when a sound balance between anthroponomic and teonomic factors is not maintained.

‘Not Like it Used to Be?’: Jesus, Miracles, and Today

2006 ◽  
Vol 14 (2) ◽  
pp. 219-227
Author(s):  
James Shelton
Keyword(s):  
Holy Spirit ◽  
Healing Ministry ◽  
The Holy Spirit ◽  
The Church

AbstractKeith Warrington claims that Jesus’ healings should not be taken as a model to be followed today and that the reason for the apostles’ powerful healing ministry was the presence and activity of Jesus, thus leaving the Church to a new healing paradigm found in James 5, which, he asserts, explains the decrease in healing today. Yet it would appear that the Apostles do indeed follow Jesus’ model of healing, and the evidence in Acts appears to militate against Warrington’s thesis. One has to ask if healing in James is so ‘markedly different’ from Jesus’ ministry. There is not a third class or third string team after Jesus, then the Apostles. Jesus and the Holy Spirit are still the agents of healing today as they were then.

Grace and Justification: Some Italian Views of the Sixteenth and Early Seventeenth Centuries

1969 ◽  
Vol 20 (1) ◽  
pp. 67-78 ◽  
Author(s):  
O. M. T. Logan
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Good Thing ◽  
Knowing That ◽  
The Holy Spirit ◽  
Francesco Colonna ◽  
Wrath Of God ◽  
Do So

In 1544, one Francesco Colonna, making his testament in Venice, wrote: ‘I recommend to Almighty God my being and my soul, and when it is his pleasure to remove me from this life, I am content; knowing that in this life I can do no good thing, but rather that I shall always offend his majesty. If I have ever said a word or performed a deed that was pleasing to him, I know that I have always been impelled and moved by the Holy Spirit, when I have had any good thought, desire or wish, I have always recognised it to be from him and through his grace alone and whenever I have willed to conduct myself by my blind judgment, presumptive wisdom and diabolical spirit, I have always done the contrary and offended his divine majesty. I leave all, therefore, to God, the Supreme Father … and should he wish to take away all that he has given me, there would remain my sins alone, for these sins are mine and all other things are his; if I go with these sins before God, I am damned, if I wish to make satisfaction, I cannot. Indeed there is no saint who can take my sins for his and satisfy and placate the wrath of God, nor is there anyone who can do so save Jesus Christ. To him, therefore, I leave all my wretched thoughts, desires and acts and all my sins, past, present and future. I make a bundle of them and give them to Jesus Christ my Lord, with the certain faith and constant hope that he will, out of sublime charity, accept them for his.’

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