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is narrative therapy how much is it used today in counselling practies
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African American Pastoral Care by Edward P. Wimberly is a supplement to the book written in 1979 on Pastoral Care in the Black Church. Pastoral Care by African Americans shows pastoral counselors how to care for African Americans through a narrative methodology. By linking personal stories and the pastor's stories to the heart language of the Bible stories, counselors can use God's unfolding drama to bring healing and reconciliation to human lives. Further, demonstrating that caring can be shown through story telling and is widely used by the black church.
The stories relayed are basic methods used in the past by black clergy, seminary students and lay people. Using the methodology of storytelling can build and improve the care given by our black pastors. Black Pastors share stories how caring for their members rely on seven needed narratives gained from stories and metaphors. They motivate their members to action by: helping them to see themselves in a new light, help them recognize new resources, enable them to channel behavior in constructive ways, sustain them in crisis, bring healing and reconciliation in relationships, heal scars of memories, and provide guidance when direction is needed. The African American Pastor tell stories that help people gain a glimpse of hope in the midst of suffering. Metaphors have been used for centuries to link Christians to positive directions in life. God from the very beginning uses identifying through biblical stories to heal, provide wholeness, and liberation for the sake of others. God provides four major functions to act in our lives: to unfold, link, thicken, and twist to arrive at the final outcome of our purpose in life.
In examining the Pastoral Care shared through God’s four major functions we begin to understand what is meant by unfold, God plans our lives one scene and one chapter at a time, and the purpose is not revealed until the complete story is complete. We then rely on Gods guidance to link the unfolding story to their lives. The scriptures help to relate the plot of the story to themselves. Black Pastors sharing their stories with members who see from the unfolding events and how they relate every day. Thickening refers to those events that intrude into God’s unfolding story and seek to change the direction of that story from all involved. Suffering sometimes stakes its claim on our lives and hinders our growth and development.
In essence, McMinn’s intradisciplinary integrated approach to Christian counseling is more than a “toolbox of set strategies for change” instead it is a “deep, abiding, formative work of God’s Spirit,” within the counselors lives (p 31-32). McMinn (2007) explains his theoretical map is cognitive therapy along with developing a strong therapeutic relationship and trust with our clients is not only essential to the effectiveness of counseling, but also is vital to applying his approach of the integration of psychology, theology, and spirituality into counseling. By McMinn using his theoretical cognitive therapy map he can build upon it to integrate the concerns of the spiritual growth wellbeing of our clients as well as their wellbeing of mental
Angela Garcia’s The Pastoral Clinic is a riveting collection of illness narratives depicting the lives of heroin addicts, specifically in the underserved area of Espanola Valley, New Mexico. She genuinely provides her audience the reality behind a marginalized population that suffers from an addiction crisis as well as the presence of institutional structures that criminalize addicts for their illness. This paper will focus on care and chronicity as two central ideas of Garcia’s work from two lenses of understanding. The first lens is the Foucauldian approach to bio-power and bio-bureaucracies, a mode of analysis that the author utilizes quite sufficiently to support her argument of “restoring the embodied, economic and moral dynamics of addiction” (Garcia 2010, 10 ). This approach illustrates care as a product of chronicity and vice versa. The second lens is Gramsci’s theory of hegemony and resistance, a mode of analysis
Cleophus J. LaRue in I Believe I’ll Testify makes it clear that great preaching comes from somewhere, it also must go somewhere, so preachers need to use the most artful language to send the Word on its journey. There is always purpose in life in black preaching says LaRue. Some of the greatest preaching in America happens on Sundays. The articulation and cadence of the black preacher often arise and causes people to feel something deep down inside their souls. The heart of black preaching has been deeply entrenched in our society and is a staple in the life blood of the traditional black family and community. Many a congregation has been stirred to conviction, repentance, and action by the powerful voice of the African american preacher. In I Believe I’ll Testify, LaRue seeks to explain the designing characteristics that exist in black preaching and how it has become a tooled force in the twenty-first century African American community. Using stories and antidotes and his own experiences, LaRue describes what actually makes for good preaching and gives insightful advice in the art of preaching that many seminarians do not learn from seminary. This book is an informative and well written book and could benefit pastors, former pastors, and anyone interested in the art of good black preaching.
Montgomery, William. Under Their Own Vine and Fig Tree: The African-American Church in the South. Louisiana: Louisiana State University Press, 1993. Print.
This course has broaden my knowledge of the religious history of African Americans and enables me to gain greater appreciation for the black churches.
As a Christian counselor, we have the power of the Word on our sides, but so many of us do not understand how to properly apply scripture into the counseling relationship in an effective manner. In Interventions that Apply Scripture in Psychotherapy, Garzon (2005) attempts to accomplish the following; educate individuals on the various techniques one can use to apply scripture, and to encourage and stimulate God ordained creativity in the hopes to create new techniques and methods for applying God’s Word in the counseling relationship.
Dr. Ken Nichols in his book “Masterpiece” said it best, “We may notice how God is changing us from the inside out, but over time, those who are watching us will be able to see the difference.” As discussed in chapter four, the direction of inclination of the approaches to cope with burnout by the pastors in the Northeast Florida was meditation, exercise, bible reading and prayer dialogue with others, study for renewing, listening to hymns, and so on. Most strategies that the African-American pastors suggested represent spiritual and conservative methods. Now, this chapter will bring to the light the practical and
"God of the Oppressed" is brilliantly organized into ten chapters. These chapters serve as the building blocks to the true understanding of Cone’s Black Theology. This progressive movement begins with an introduction of both him and his viewpoint. He explains that his childhood in Bearden, Arkansas and his membership to Macedonia African Methodist Episcopal Church (A.M.E) has taught him about the black Church experience and the sociopolitical significance of white people. “My point is that one’s social and historical context decides not only the questions we address to God but also the mode of form of the answers given to the questions.” (14) The idea of “speaking the truth” is added at this point because to go any further the reader must understand the reason and goal for Black Theology. Through the two sources in that shape theology, experience and scripture, white theology concludes that the black situation is not a main point of focus. Cone explains the cause for this ignorance, “Theology is not a universal language; it is interested language and thus is always a reflection of the goals and aspirations of a particular people in a definite social setting.” (36) This implies that one’s social context shapes their theology and white’s do not know the life and history of blacks. As the reader completes the detailed analysis of society’s role in shaping experiences, Cone adds to the second source, scripture.
After reading the short story “Salvation” by Langston Hughes and an excerpt from Black Boy by Richard Wright, it is apparent to the reader that both stories reflect how young African American males perceive church. Both experiences in church talk about how the idea of God/ faith is imposed upon young Hughes and Wright by loved ones as well as society. However, each character undergoes the internal conflict of whether or not to conform. The validity of the central idea, individual versus society, is revealed through both character’s choices to either be the pariah within their community or fall under peer pressure in order to attain false acceptance.
The Christian belief transpires as a prominent role in the short story “Salvation” By Langston Hughes and the novel Black Boy By Richard Wright. Both pieces of literature endeavor to convey the dichotomy present in the Christian church; furthermore, turning all its attention to the young African American male experience in the Church versus the rest of the African American population. In both the novel and short story the narrators’ struggles to conform to society deliver the reader to understand the pains of growing up. Just when the reader deems both the narrators as finally understanding the role of religion as being a virtue, it then becomes superficial. To young African American males, church was just hypocrisy. From the essence of both stories it is evident that both Richard and Langston have been secluded in a place that conforming to society is the only way out; moreover in their efforts to become what society wants them to be their adolescence plays a major role in their discovery, pain, and definitive loneliness; ultimately leaving them as not only the betrayer but the betrayed in society and the Christian religion.
Many people who hear the name African Methodist Episcopal Church automatically make assumptions. These assumptions are based on the faulty premises that the name of the church denotes that the church is only meant for African-Americans or that it is filled with racist’s teachings. Neither of those assumptions is true. The Africans communities established their own churches and ordained their own preachers who could relate to the struggle of being a slave and the struggle of being a free African in a strange land that spoke freedom but their action said something different.
Other theologians have also noted that African Americans require a different approach to counseling and healing. In Liberation and Human Wholeness: The Conversion Experiences of Black People in Slavery and Freedom, Dr. Edward P. Wimberly and his wife, Anne Streaty Wimberly, focused on the history of slavery and the wholeness of African Americans who are struggling with their inner self. In addition to the book, Dr. Wimberly created a workshop and seminar to help pastors and community leaders help African Americans who were once slaves. Liberation and Human Wholeness provides a clear path for how people can deal with their emotional problems in the 21st century.
Newman, Willis C. Bible Teaching about Christian Counseling: Theory and Practice Tacoma: Newman International LLC 2006) 32.
Biblical Counseling is making a strong impact in today's churches and community. Counseling is seen as one of the most productive ways of helping a
The shepherd and sheep relationship is the best illustration for the relationship between pastor and parishioners. When Jesus asked Simon Peter does he love him three times and said to him “Feed my sheep”, the shepherd and flock relationship has been set. Since Jesus is our good shepherd (Jn. 10:11a), he laid out a good example for us to follow - to lay down his life for the sheep. (Jn. 10:11b) Thus, the wellness of both in and out of the parishioners should always be the concern in the pastors’ hearts. Soul care for the people is essential. Christian friendship is the foundation of Christian soul care. Pastoral ministry including preaching, teaching, and worship forms the broad context of pastoral counseling. Pastoral care is within pastoral ministry but broader than pastoral counseling. God’s love is the source and motivation. Within the pastoral care, there are spiritual direction and pastoral