Representing the Good: Pastoral Care in a Secular Age
In a secular age' (Taylor 2007), pastoral care is no longer exclusively associated with specific religious traditions and communities. Pastoral caregivers who work in secular institutions provide care to religious and nonreligious people alike, and in several Western societies the term pastora...
| Publicado en: | Pastoral psychology |
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| Autores principales: | ; |
| Tipo de documento: | Electrónico Artículo |
| Lenguaje: | Inglés |
| Verificar disponibilidad: | HBZ Gateway |
| Journals Online & Print: | Gargar...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publicado: |
Springer Science Business Media B. V.
[2018]
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| En: |
Pastoral psychology
Año: 2018, Volumen: 67, Número: 4, Páginas: 405-417 |
| Clasificaciones IxTheo: | RG Pastoral VA Filosofía |
| Otras palabras clave: | B
Chaplaincy
B Iris Murdoch B Pastoral Care B Transcendence B Existential and spiritual processes B Asistencia espiritual B Secular age' |
| Acceso en línea: |
Presumably Free Access Volltext (Verlag) |
| Sumario: | In a secular age' (Taylor 2007), pastoral care is no longer exclusively associated with specific religious traditions and communities. Pastoral caregivers who work in secular institutions provide care to religious and nonreligious people alike, and in several Western societies the term pastoral care is used in relation to nonreligious (humanist) care. In secular contexts, the term pastoral care' is often replaced by the term spiritual care.' Spiritual care, however, is provided by various professionals, so pastoral caregivers face the challenge of developing adequate and convincing language to explain what is distinctive about their work. In this article, the authors turn to philosophical language in order to develop a conceptual understanding of pastoral care that does not depend on the specific worldviewreligious or nonreligiousof either pastoral caregivers or receivers of pastoral care. Using the work of Taylor (1989, 2007) and Murdoch (1970), we explain pastoral care as engaging with people's attempts to orient in moral space' and the distinctive quality of pastoral care as representing the Good.' Murdoch associates the Good' with a secular idea of transcendence that is both a movement beyond the ego and an engagement with the reality of human vulnerability, suffering, and evil. We argue that pastoral caregivers who represent the Good' have the task not only of supporting the existential and spiritual processes of individuals but also of promoting dialogue and social justice and of critiquing dehumanizing practices in the organizations in which they work and in society at large. |
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| ISSN: | 1573-6679 |
| Obras secundarias: | Enthalten in: Pastoral psychology
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| Persistent identifiers: | DOI: 10.1007/s11089-018-0826-0 |