Consolation as a unique outcome within a pastoral-narrative approach to grief

Consolation as a unique outcome within a pastoral-narrative approach to grief The pastoral counselling of those who grieve poses new challenges to pastoral care. Because of the shift away from a modernist paradigm, the grief process is now seen as an open-ended process, rather than a closed process that focuses on the mastering of the so-called tasks of mourning, and the avoidance of grief pathology. Recent grief theory suggests that the grief process cannot reach a point of closure. Grief counselling should therefore rather embark on a process of generating new meaning to the problem-saturated discourses surrounding death and loss. Narrative therapy is suggested as a means of grief counselling, as it makes use of the story analogy, which supports the notion of an open end to the grief process. In this study, the narrative is explored within the framework of Practical Theology. Both the master story of God and the grief-saturated stories of people are combined in a pastoral approach that envisages consolation as the unique outcome of the therapeutic process. Consolation is regarded as one of the secondary narratives in the greater narrative of God, as well as in the reformed theological vocabulary. It is suggested that a pastoralnarrative approach to grief will generate the consolation needed by the grief-stricken on their lifelong journey of coming to terms with their loss.Die pastorale begeleiding van persone met rousmart ná ‘n naasbestaande se dood stel tans nuwe uitdagings aan die pastor. Dié toedrag van sake is grootliks toe te skryf aan die huidige wegbeweeg van die modernistiese denkraamwerke wat sedert Freud se routeorie van die vroeë 1900’s ons denke oor rousmart oorheers het. Benaderings vanuit ‘n modernistiese raamwerk het die pastor veral in die rol van ‘n, beoordelaar van die sogenaamde rouproses geplaas. Die hulpverlener moes toesien dat die rouproses ‘suksesvol’ afgehandel word. Dít sou wees wanneer treurende persone weer begin energie belê in nuwe verhoudings en ideale (Kübler-Ross 1969; Spiegel 1977), of as naasbestaandes nie meer patologiese rou toon nie. Patologiese rou word beskou as byvoorbeeld die volgehoue ontkenning van die verlies, en die uiteindelike verwerping van hulp (Smith & Dreyer 2000:279). Indien hierdie uitkomste na die oordeel van die pastor bereik is, sou die rouproses as afgehandel beskou kon word. Tans gaan daar egter stemme op wat meen dat die rouproses ‘n oop einde moet hê, aangesien rousmart nooit werklik as afgehandel beskou kan word nie (Kübler-Ross & Kessler 2005:158). ‘n Nuwe paradigma vir die begrip van rou is derhalwe aan die ontwikkel, waarbinne die korrekte hantering van rou gesoek word in die rekonstruksie van sin en betekenis in die lewens van mense nadat hulle ‘n naasbestaande verloor het. Hierdie proses van betekenisskepping (Nadeau 1998:14), eerder as die blote kliniese nakoming van ‘routake’, neem nou ‘n kernplek in die hantering van rou in.http://www.hts.org.zahb201

Nostalgia as a pastoral–hermeneutical key for healing complicated grief in an Afro-Christian context

This research engaged complicated grief in an Afro-Christian context. The Afro-Christian context was described as one where traditional African beliefs form the bedrock of a unique strand of Christian faith. Christians within the philosophical and spiritual category of the African context harbour a unique outlook on death and, therefore, approach loss in a way that still embraces traditional views regarding the role of the departed. This provides for an extended grieving process, which opens the door for complicated grief as opposed to the notion of uncomplicated grief. The Christian text, where the resurrection of Christ stands central, challenges African views on the role of the departed and opens possibilities for the healing of complicated grief. In the light of this, nostalgia is investigated as a pastoral–hermeneutical key to understand and challenge the phenomenon of complicated grief in an Afro-Christian context. While nostalgia denotes a longing for the past, the distinction between restorative and reflective nostalgia provides valuable possibilities for pastoral work with complicated grief. It was argued that restorative nostalgia is indicative of attempts to restore the past and reflective nostalgia is indicative of a willingness to accept reality based on a cognitive and spiritual realisation that the past cannot be retrieved. It is thus contended that much pastoral potential resides within the notion of nostalgia when deployed in the context of complicated grief in an Afro-Christian context. Intradisciplinary and/or interdisciplinary implications: The contextualisation of practical theology and pastoral care in the African context requires an interdisciplinary approach which is mindful of the African context, the Christian faith as well the variegated contexts in which Africans currently live and believe

‘Listening’ as prerequisite for preaching in the 21st century

No abstract available

A critical engagement with theological education in Africa

The higher education landscape has arguably become one of the most arduous to traverse. More so in the African context, where a host of variables continiously challenge educators to reflect critically on their philosophies and practices as they engage an ever-changing audience. In this book, a critical engagement with theological education in Africa is offered. As the book originates from South Africa, it is presented as a South African perspective, although contributors are situated accross the African continent and abroad. The common denominator is that all contributers are, in some way or another, invested in theological education in Africa. The main contribution of this collaborative work is to be sought in the insights it offers on four main areas of theological education: A historical and current orientation on theological edcuation in Africa, some paradigm shifts in theological education in Africa, ministerial formation needs versus theological education challenges, and a critical reflection on elective models and methods. The book presents the original and innovative research of scholars for fellow scholars involved in theological higher education as it is grounded in the respective fields of interest of each contributor. It contributes to a better understanding of the complex African theological higher education landscape that is also mindful of post-COVID-19 realities. Methodologically the work draws on a combination of methods, including literature studies, empirical work, and in some cases sectional offerings from doctoral studies, as indicated in the various chapters

A critical engagement with theological education in Africa

The higher education landscape has arguably become one of the most arduous to traverse. More so in the African context, where a host of variables continiously challenge educators to reflect critically on their philosophies and practices as they engage an ever-changing audience. In this book, a critical engagement with theological education in Africa is offered. As the book originates from South Africa, it is presented as a South African perspective, although contributors are situated accross the African continent and abroad. The common denominator is that all contributers are, in some way or another, invested in theological education in Africa. The main contribution of this collaborative work is to be sought in the insights it offers on four main areas of theological education: A historical and current orientation on theological edcuation in Africa, some paradigm shifts in theological education in Africa, ministerial formation needs versus theological education challenges, and a critical reflection on elective models and methods. The book presents the original and innovative research of scholars for fellow scholars involved in theological higher education as it is grounded in the respective fields of interest of each contributor. It contributes to a better understanding of the complex African theological higher education landscape that is also mindful of post-COVID-19 realities. Methodologically the work draws on a combination of methods, including literature studies, empirical work, and in some cases sectional offerings from doctoral studies, as indicated in the various chapters

Brothers and sisters, can you hear us? Remarks on facilitating a productive dialogue between the Western and African notions of practical theology in light of the decolonisation discourse

This article is conducted within the framework of the inter-contextual dialogue between the Western and African notions of practical theology. It sets out to probe the usefulness of the notion of decolonisation in the design of practical theology. The application of this notion in Emmanuel Lartey's Postcolonializing God - An African practical theology (2013) is investigated. An overview of Lartey's work is provided with the following question as subtext: Does the resultant African practical theology remain within 'hearing distance' from Western notions of practical theology that is traditionally reliant on a Christian epistemology? The finding is that decolonisation is of restricted use in the design of such a practical theology. While it provides insight into an authentic African practical theology, a critical discussion raises concerns regarding inclusivity, the perceived African context, the interrelatedness between culture and faith as well as the theological nature of the proposed African practical theology. The concluding section of the article suggests that inter-contextual dialogue can move forward on the basis of seeking the theological middle ground. In this regard the notion of Esther Acolatse's pastoral hermeneutic of primal speech is introduced that provides valuable parameters for inter-contextual dialogue. In creating room for intercultural dialogue, it operates from the stance of a perichoretic relationship between theology and culture. The resulting theologies thus retain their trinitarian character. Such an approach promises to keep dialogue partners from different contexts within hearing distance from one another, opening the possibility for symbiotic co-existence

Erratum: #MisconstruedIdentitiesMustFall. Collective identity formation in the current South African context: A practical theological perspective

No abstract available

Wisdom as outcome of the pastoral process: reflections on a positive pastoral narrative approach

From a South African perspective, pastoral care is typically concerned with the solving or resolving of critical issues such as marital crises or depression. It represents an approach that is based on a medical or disease model, addressing deficits rather than strengths in the lives of counselees. Therapeutic developments in the fields of the narrative approach and positive psychology have shifted the attention to the therapeutic nurturing of liberating stories and the strengthening of virtues. Thus, the quality of the human experience by capitalising on what is healthy and intact is enhanced. This article will explore the notion that the pastoral process should aim at understanding and nurturing emotional and spiritual strengths with wisdom as the outcome, rather than trying to unravel spiritual deficits as strategy for healing. Such a positive approach relies on wisdom as a foundational virtue. By cultivating wisdom, counselees become fit for a well-lived life. In light of this, the necessity for widening our traditional pastoral horizons is discussed. Scripture and positive psychology are considered as sources to inform the pastoral process on wisdom and the narrative is discussed as a means to uncover and cultivate wisdom in the lives of counselees. Markers for a positive pastoral narrative approach, aimed at the cultivation of wisdom, are suggested. This article endeavours to contribute to the enrichment of pastoral practitioners’ frame of reference by drawing on the insights of neighbouring helping-disciplines, like the narrative and positive psychology employed within a practical theological paradigm, hence contributing to the ongoing call (semper reformanda) to always renew our theological endeavours