Pastoral Relationship with People with Intellectual ... - Theses

36perspective, I accept the ecclesial orientation of this definition not out of anydesire to be religiously exclusive, but because of the prevailing influence of theChristian faith orientation and traditions of this pastoral practitioner which aredeterminative in shaping his pastoral practice. 49It is a definition that places the understanding of the term in both theprivate and public domain thus affording pastoral ministry a holistic perspective.In so doing, it allows for pastoral ministry to an individual to be interpreted interms of the effect that the socio-politically situated institution has upon those forwhom they bear responsibility. Pastoral theologian Don Browning stresses thispoint when he asserts that: "... the pastoral counsellor must be just as interested inthe value symbols that govern the social structures and social roles impinging onthe troubled individual's life as he is in the sanctioned retreat so necessary for therestoration of that person's health." 50It is also a definition that does not neatly define the nature of caring forthe well-being of others. As such, it remains open to ministry from spiritual,material, emotional and socio-political perspectives. The person, or persons, isregarded as having a multi-faceted, whole human identity.These issues and others will be elaborated upon in later chapters.1.6.4 Liberation Theology: Liberation/OppressionThese terms are drawn from the pastoral theological discipline referred toas liberation theology. It is liberation theologian Gustavo Gutierrez whosuccinctly and broadly defines this theological pursuit as “a critical reflection onKobeisy, Ahmed. "Light at the End of the Tunnel: Pastoral Care for Muslims." In Injusticeand the Care of Souls: Taking Oppression Seriously in Pastoral Care, edited by SherylKujawa-Holbrook and Karen Montago, 89-102. (Minneapolis: Fortress Press, 2009).For a Jewish perspective see,Cohen, Howard. "Pastoral Care from a Jewish Perspective." In Injustice and the Care ofSouls: Taking Oppression Seriously in Pastoral Care, edited by Sheryl Kujawa-Holbrookand Karen Montago, 89-102. (Minneapolis: Fortress Press, 2009).Jones, Melinda. "Judaism, Spirituality, and Disability: An Australian Perspective." In Voicesin Disability and Spirituality from the Land Down Under, edited by Christopher Newell andAndy Calder, 55-88. (New York: The Haworth Pastoral Press, 2004).49 As a pastoral carer in the institutions that are the focus of this extended reflection theexpectation of the institution and of my religious employer is that ministry is duly cognisantof the faith orientation, Christian or other, of each and every person for whom care is offered.This may, for example, involve passing on a pastoral concern of a person of a non-Christianfaith persuasion to the person’s preferred religious carer.50 Browning, Don. The Moral Context of Pastoral Care. (Philadelphia: The WestminsterPress, 1976), 37.