Pastoral Relationship with People with Intellectual ... - Theses

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148PART 2EXTENDED REFLECTION DESIGN
149CHAPTER FIVEEXTENDED REFLECTION DESIGN"Practical theology is theological interpretation of the unheard voices of personal andcommunity life for the purpose of continual transformation of faith in the true God oflove and power toward renewed ministry practice." 401(The) "only thing that can maintain the liberative character of any theology is not itscontent but its methodology." 402401 Poling, The Abuse of Power, 187.402 Segundo, The Liberation of Theology, 40.Bracketed word is that of thesis author.
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iii2.1.2 Pastoral, Theological Inst
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vi6.2.9 Narrative #9: Lifetimes ...
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ixhuman existence. The model thus c
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xiAcknowledgementsThis extended ref
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xiiiViewer’s GuideThe titles attr
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xvcorridor, taking account of all t
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xviiI look through the dining room
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19CHAPTER ONEINTRODUCTIONThere is s
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22In beginning the process of more
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241.4.1 Narrative of Silence and Lo
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26knowledge. Predominantly, in the
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28through clear, well-conceived nar
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30by those within what can be broad
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321.5.4 Method: Pastoral Visitation
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34Commensurate with the social defi
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36perspective, I accept the ecclesi
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38Whilst liberationists speak of op
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40The pastoral, theological discour
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42normality relates to issues such
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44CHAPTER TWOGUIDING VALUES, USE OF
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462.1 ValuesIn order to develop an
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49identity, as well as in terms of
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51[i]t recognises not only the inco
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53Yet this statue was always intend
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55inviting a variety of oppression
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57constructed understandings of iss
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59question of inclusion in the huma
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61He sees human beings as fundament
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63Amongst the wide range of disabil
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65This model of disability has emer
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67Thus, as Newell asserts, because
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69As with the more general medicali
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71institutionalisation as they impi
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73their right to social participati
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75challenges empirical notions of w
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skills. 190 In the institutional co
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79the Christian pastoral carer can
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81people in their entrenched histor
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83functioning: an umbrella term enc
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85The following framework is propos
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87between the two. Pastorally appro
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89CHAPTER THREEINSTITUTIONALISED CA
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913.1 A South Australian HistorySou
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93returning inmates and patients to
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95overcrowding pressures. 241 Restr
Page 97 and 98: 97period from 1890 to 1925, and has
Page 99 and 100: 99(under 18 years of age), and 32%
Page 101 and 102: 101services to people with a range
Page 103 and 104: 103popular eugenics movement “to
Page 105 and 106: 105Whilst the early decades of Mind
Page 107 and 108: 107Whilst Highgate Park and Minda r
Page 109 and 110: 109Like Goffmann’s work, other ea
Page 111 and 112: care. 307 In more recent years in A
Page 113 and 114: 113KNI is a hellish place. It can't
Page 115 and 116: 115Today, whatever the motivation,
Page 117 and 118: 117accommodation, along with others
Page 119 and 120: 119In concert with the capacity for
Page 121 and 122: 121availability, as well as adminis
Page 123 and 124: 123institution that continues to be
Page 125 and 126: 125This identity sees him bearing a
Page 127 and 128: 127Plate 4.1‘Beardless Slave’by
Page 129 and 130: life. 353 Also, within later Old Te
Page 131 and 132: 131institutional settings such as p
Page 133 and 134: 133From a theological perspective P
Page 135 and 136: 135diffusion of moral influences an
Page 137 and 138: 137penance and salvation, sometimes
Page 139 and 140: 139caring for others has and does c
Page 141 and 142: 141relationship which, although sti
Page 143 and 144: 143with whom they engage in caring
Page 145 and 146: 145required. 398This allows for inj
Page 147: 1474.3 How Do I Regard the One Befo
Page 151 and 152: 1515.1 IntroductionAs a professiona
Page 153 and 154: 1535.2.1 The Hermeneutical Perspect
Page 155 and 156: 155assumptions and internal frame-o
Page 157 and 158: 157In relation to this extended ref
Page 159 and 160: 159This form of analysis requires t
Page 161 and 162: 161situation, the internally-derive
Page 163 and 164: 163In paying reference to Heidegger
Page 165 and 166: 165Through this circle understandin
Page 167 and 168: 167omnipotently refers to this as t
Page 169 and 170: 169Segundo’s perspective as a lib
Page 171 and 172: 171Analysis moves from the pastoral
Page 173 and 174: 173seen a questioning of what can b
Page 175 and 176: 175on the action-object whole, or,
Page 177 and 178: 177other.” 488 The ultimate resul
Page 179 and 180: 179television, play private games s
Page 181 and 182: 181notion of ‘narratives of insti
Page 183 and 184: 183crucial to the development of li
Page 185 and 186: 185In earlier discussion concerning
Page 187 and 188: 187pastoral models and behaviours.
Page 189 and 190: 189course of pastoral action that i
Page 191 and 192: 191To a significant extent, this is
Page 193 and 194: 193CHAPTER SIXTHE PASTORAL NARRATIV
Page 195 and 196: 1956.1 Pre-understandingsConsistenc
Page 197 and 198: 197The statement also affirms that
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199does not regard these people as
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201The biblical and faith-based con
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203discounted by dint of the disabi
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205frameworks that transcend able-b
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207I’d like to describe what amou
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209The service is complete. The pia
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211It may be all these things, or p
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213medical and managerial, who unde
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215iceberg below. Their clearly-art
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217or the present day imposition of
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219‘goss’ about staff, usually
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221prefers to acquiesce with others
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223The executive manager says to th
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225oppression they experience, how
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227his accommodation area. The bato
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229he isn’t engaged in another re
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231grandmotherly visage. She talks
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233inalienable right. Most of us cl
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235restraints placed on her by body
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237“Yeah … Peggy lick my face.
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239with me. With perseverance, she
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241I find myself sitting adjacent t
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243I feel vulnerable, wounded, the
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245a medical and administrative man
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247subsumed by an institutionally-d
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249not just in terms of their medic
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251personal identification as long
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253The narratives of this extended
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255myself as having needed qualitie
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257an objectified identity. Through
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259awards and artefacts that so gen
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261I would contend that the unconta
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263In pastoral, theological terms,
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2656.5 How Do I Regard the One Befo
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267Plate 7.1‘Dying Slave’byMich
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269disconnects people from those ar
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271hospitality all people have the
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2731. Opening the arms: This is a s
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275Campbell asserts that a fundamen
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277whilst the latter speaks in boun
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279yourself to it, it says Thou to
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281and allows them, from a pastoral
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2837.2.3 Immanent Thou-ness: Mutual
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285oneself and the other with whom
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287relationship of I and the other,
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289This incident appears to contain
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291in the secular institutional con
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293and the structural influences th
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295which is affirmed through that c
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2977.3.3 Immanent Thou-ness and Unc
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299Molly’s story, as detailed in
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301Barth, Karl. Church Dogmatics, V
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303———. Moderated Love: A The
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305Creamer, Deborah. "Toward a Theo
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307Edwards, Steven. "Definitions of
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309———. "Engaging Diversity a
Page 311 and 312:
311———. "The Retarded and the
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313Kisiel, Theodore. "The Happening
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315McLeod, John. An Introduction to
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317Neimeyer, Greg, and Arthur Resni
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319Pattison, Stephen, and James Woo
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321Reinhartz, Adele, and Marie-Ther
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323Schweik, Susan. The Ugly Laws: D
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325Thurneysen, Eduard. A Theology o
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327Wannenwetsch, Bernd. "Angels wit
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