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Studia Ełckie
|
2021
|
vol. 23
|
issue 2
173-188
EN
Spiritual development has been an important issue in the lives of many people since the dawn of humanity. In order to achieve their goal of greater spiritual maturity, they often asked help from a person they considered to be more spiritually advanced than themselves. With the beginnings of Christianity, this human propensity became even more pronounced and formalized, taking the shape of spiritual guidance in some form, which, over periods of both growth and decline, has recently come to resurgence in popularity. Today, there are also a significant number of people who seek professional help from therapists in resolving psychological issues and who, at the same time, would also like to use their personal spiritual resources to help them reach healing. Thus, a growing need for spiritually integrated psychological counseling has arisen. These developments require a better understanding of both the spiritual processes and the manner of helping people grow spiritually through the door of psychological counseling in some form. This article is a survey of the literature that presents a broad range of models to meet spiritual needs of modern people. Presenting such a variety of approaches is an attempt to widen the scope of what is offered as therapeutic assistance for spiritually sensitive individuals. In the conclusion, the author proposes new modalities for the inclusion of spiritual content in the counseling process.
PL
The article attempts to reconstruct various pastoral models that appeared in the history of the Russian Orthodox Church over several centuries. The author identifies several "images" of confession, which are very different, among them: the realization of "despotical" power in a "confessional" family of the sixteenth century, the fulfillment of conscription, deeply personal interaction based on mutual trust and the value of a hierarchical aspect, counseling under the guidance of a "parish elder". The state, depending on the circumstances, either embeds the pastor in itself as a necessary part of its own mechanism, or considers the priesthood as a foreign element, or completely distances itself from religious affairs. The author suggests that the “types” of confession presented in the article can be compared with the forms of pastoral self-consciousness to be found in the modern life of the church. This in turn suggests that in the Russian Church today is characterized by the search for pastoral identity, in which the priesthood plays a key role.
EN
The purpose of the article is to show and synthetically describe the most common symptoms that may indicate the presence of a mental disorder, chich can be observed by the confessor during the confession. Subsequently, the texts hows the supportive attitude of the confessor, who can activate the penitent to work on himself not only in the spiritual development, but also mental health. The data on the description of attitude indicators deviating from the accepted standards of mental health were subjected to functional analysis and classified in the context of the most common mental disorders. In the process of synthesis, a set of rules for the confessor’s conduct in the case of finding penitent’s symptoms of a disorder. Observation of the above-mentioned symptoms is possible during the sacrament of penance and reconciliation, although it does not constitute a professional diagnosis of mental health. Inappropriate approach may be conducive to the activation of actions for the discussed type of health by the penitent, by the infl uence of the confessor’s recommendations.
PL
Celem artykułu jest syntetyczny opis najczęstszych objawów mogących wskazywać na występowanie zaburzenia psychicznego, co może zostać zaobserwowane przez spowiednika podczas sakramentu pokuty i pojednania. W dalszej kolejności tekst pokazuje wspierającą postawę spowiadającego, który może aktywizować penitenta do pracy nad sobą nie tylko w obszarze rozwoju duchowego, ale również zdrowia psychicznego. Analizie funkcjonalnej poddano dane dotyczące opisu wskaźników postawy odbiegającej od przyjętych norm zdrowia psychicznego i sklasyfi kowano je w obszarze najczęściej występujących zaburzeń psychicznych. W procesie syntezy opracowano zestaw zasad postępowania przez spowiednika w wypadku stwierdzenia symptomów zaburzenia u spowiadającego się. Zaobserwowanie wspomnianych wyżej objawów jest możliwe podczas sakramentu pokuty i pojednania, chociaż nie stanowi profesjonalnej diagnozy odnoszącej się do zdrowia psychicznego. Odpowiednie podejście może sprzyjać aktywizacji działań na rzecz omawianego rodzaju zdrowia przez penitenta pod wpływem zaleceń spowiadającego.
RU
Статья посвящена осмыслению пастырского душепопечения в духовном развитии личности. Отмечается существенная роль пастырского наследия священномученика Серафима (Остроумова), архиепископа Смоленского в поиске адекватных методов и способов взаимодействия пастыря с обществом. Подвергаются рефлексии принципы, модель поведения и характер действия пастыря в процессе духовной заботы о душах людей. Анализируется пастырский взгляд священномученика Серафима на общение человека с Богом, указывается на психологическое значение пастырского душепопечения. Пастырский опыт архиепископа Серафима актуализируется в связи с востребованностью определения соответствующей парадигмы действия верующего человека в современных условиях возрастающей секуляризации и морального релятивизма.
EN
Article is devoted to judgment of a pastoral counseling in spiritual development of the personality. The essential role of pastor heritage of the saint martyr Seraphin (Ostroumov), archbishop of Smolensk in search of adequate methods and ways of interaction of the pastor with society is noted. Reflections the principles, behavior model and nature of action of the pastor in the process of spiritual care of souls people are exposed. The pastor view of the saint martyr Seraphin of communication of the person with God is analyzed, it is specified psychological value of a pastoral counseling. Pastoral experience of the archbishop Seraphim is analyzed with comparison to the definition of the corresponding paradigm of action of the religious person in modern conditions of the increasing secularization and a moral relativism.
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