Congregational Care Through the Eyes of the Bible Term Paper

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Congregational CareIntroductionThe biblical idea of the shepherd is integrally related to congregational care in the Christian tradition: “The Lord is my shepherd,” states the psalmist (Psalm 23:1); “I am the good shepherd,” Jesus teaches his disciples (John 10:11). Christian leaders assumed the position and identity of shepherds in the early church, tending to the member of their congregations like a shepherd does for his sheep. Similarly, the phrase care clarifies the central idea of congregational ministry: attentive concern for others. Affection, solicitude, companionship, and protection are all aspects of caring for someone. Congregational care still connotes these early concerns in today’s society, albeit in different forms. To put it simply, Congregational care is a religious concern for another. It is one of the most prominent works on religious leadership from an institutional standpoint (McClure, 2012). As a result of its importance in religious leadership, this paper discusses the need for a psychological approach and its effect on congregational care, focusing on the West African Churches in the U.S. The paper also covers the need for congregational leaders/caregivers to seek specialized/professional training in congregation leadership and counseling and the advantages and disadvantages of seeking specialized/professional training in congregational leadership.The West African Church in the U.S.The West African Church in the United States, more commonly known as the Black Church, has been a popular name among African Americans to describe the collection of Black Christian congregations in the United States. According to Plunkett (2014), Black Church is made up of seven historically Black denominations: African Methodist Episcopal Zion Church, African Methodist Episcopal Church, National Baptist Convention, Christian Methodist Episcopal Church, National Baptist Convention of America, U.S.A. Incorporated, Church of God in Christ, Unincorporated, and Progressive National Baptist Convention. Although the polity and dogma of these religions range greatly, they share a strong feeling of familial connectedness, communal solidarity, and social commitment.Historically, the United States black church has played an important part in developing black capital, social services, and even marital and family stability. The Black Church has been a focal point for prestige, connection, power, direction, and influence since the terrible years of slavery (Robertson, & Avent, 2016). Congregants of the African American Christian community found a haven here to talk about local and national concerns, including race and equality, family unity, and ethical standards (Robertson, & Avent, 2016). Members of the clergy were considered the heartbeat and basis of the social atmosphere and religious overtones of the period in many African American communities.Clergy members were seen as the first line of defense in The Black Church, especially when meeting their parishioners’ emotional and psychological needs (Chaney et al., 2016). Pastoral Care and Counseling was the name given to the emotional support provided by clergy members to congregations. Since T.B.C.’s foundation and independence, pastoral care and counseling have been an important element of the T.B.C. experience. Pastoral care is described as “any church ministry has as its goal the compassionate, solicitous care of persons in crisis,” as well as “the application of the church’s entire caring resources to persons and families in crisis” (Wimberly, 1979, p.18).Effective congregational careOver time, there have been shifts in congregational care concerns and priorities, but there have been recurrent themes: conscientious attention, scripturally grounded diagnosis, and compassionate assistance or intervention. These are still the foundations of congregational care. Every excellent congregational caregiver must know how to pay attention (to watch and listen), diagnose (to be able to interpret the source of suffering theologically and decide what is required), and respond (to offer guidance, support, and accompaniment) (McClure, 2012). At their most basic level, they are relational skills that need an understanding of both theory and method, and effective congregational care necessitates them above all else. Congregational care shares a hermeneutical circle with practical theology in that it connects theory to practice in the development of these abilities (and allows the practice to inform theory).According to the area of congregational care, good relationships are at the core of successful care, and “relationship is the beginning of theory” (Thornton 2002: 123). Thornton (2002: 123) writes that good congregational care has traditionally prioritized flesh-and-blood relationships before reflecting on the meaning of the encounter, allowing the experience of life to challenge and inform established theological understandings. Consequently, like more traditional texts of Scripture or theology, contemporary congregational care uses life experiences, including religious experience, as its reference text for study. This “theology grounded in human experience” approach has significantly impacted other, more conventional forms of theological reflection, which frequently privilege ideational! or doctrinal approaches to the alienation of human experience. It is a value congregational care shares with practical theology.The psychological approach in congregational careCongregational psychology exists at the intersection of theology and psychology. Nonetheless, it aspires to maintain its multidisciplinary nature and avoid being reduced to one of these areas. According to Stollberg (1978, 72), a congregational counselor must be a theologian, anthropological, and methodologist with knowledge of theory and experience with the practice. Nothing is accomplished with a little untrained “charisma.” If one of the three qualities deteriorates, a critical component of congregational competence will be lacking, not a substitute but a requirement for ‘authoritative’ congregational activity (Mt 10:1). Congregational counseling devoid of congregational psychology is analogous to preaching that lacks exegesis and church lessons not founded on religious education.Because congregational counseling is based on religious service congregational care, theological aspects of congregational counseling emerge first. However, the qualifications described by Stollberg (1978) gained a lot of traction, especially in the congregational counseling movement. The congregational care movement is beyond the focus of this study. Still, it was through this movement that congregational work was brought to light through human sciences such as anthropology, psychiatry, and psychology (A??lkaya-?ahin, 2018). Psychoanalysis, Gestalt therapy, client-centered treatment, communication theories, systemic psychotherapy, body-oriented psychotherapy, and non-directive counseling are examples of psychological approaches that have received widespread acceptance in congregational psychology.Hiltner (1950a, 6; 1950b, 8) highlights this multidisciplinary approach by acknowledging that mental health practitioners like psychiatrists, social workers, and psychologists can teach congregational care providers about human functioning. Hiltner wants the pastor to benefit from the diversity of professional opinions.

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The founding of the journal Congregational Psychology reflects this preparedness and eagerness to learn from and involve other professional disciplines (especially psychology) in congregational practice. The journal included contributions from well-known psychologists such as Karl Menninger, Karen Horney, Carl Rogers, and others. “Religion and the minister endowed with the insight and competence of the study of human behavior have a large and distinctive contribution to make to this crucial subject,” Carl Rogers (1950) stated in the first issue’s editorial, explaining “Why Congregational Psychology” (p. 6). The issue raised by Rogers was the rising number of people suffering from mental illnesses.Congregational counseling has been supported by psychology since its inception. The tagline “Integrating Spirituality & Mental Health” is prominently displayed on the site of the American Association of Christian Counselors (AACC), www.aacc.net. Religious organizations and their leaders have traditionally provided religious counseling to persons in distress, according to the mission of the AACC (2022). However, religious counseling may not be sufficient or accurate for serious mental problems. Professional health care and therapy are essential in such circumstances for optimal healing and treatment. According to the authors, congregational counseling has progressed from religious counseling to congregational psychotherapy, which incorporates theology and other faith tradition knowledge, spirituality, faith community resources, behavioral sciences, and systemic theory in recent years (AAPC 2012).Effects of congregational psychological carePositive psychology explores broad human virtues and strengths, whereas congregational psychology focuses on recovering the potential and foundations of virtues in the counseling…

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…who favor or disapprove of the delivery and substance (Allchin, 2021). Counseling assists priests in better understanding what people heard, how they used it, and what subsequent content might better address the pressing problems that keep people awake at night. It applies seminary theory to the Bible as a practical tool for the congregation to believe God and His word.Second, it raises the standard of shepherding. Most churches lack an effective plan for caring for the suffering, and most pastors are ill-equipped to do so. While training leaders on running Sunday School, Small Groups, or V.B.S. programs is a wonderful start, priests may face challenges providing more personal care. The more shepherds who are ready and prepared to provide support and hope in times of difficulty, the more cared for the congregation will feel.Third, it enhances the church’s women’s ministry. Many church leaders debate how to utilize women’s gifts in their congregations best. Women are anxious to be trained to make an impact and adequately fulfill the Great Commission, which was given to everyone in the church, even in churches where women are not allowed to pursue the pastorate due to religious views (Allchin, 2021). It improves congregational care of the women’s/ministry females in the church body and develops women’s leadership and spiritual gifts by teaching women.Fourth, it increases the church’s outreach. When churches begin to seriously prepare their leaders in biblical counseling, one of the key benefits is how they implement the “Good Samaritan” principle. Rather than waiting for the hurting to come to church for aid, they seek out possibilities in their communities and get involved in church life.Lastly, it expands the range of care options available to the church. Clergy members who have been trained in counseling are well-positioned to walk alongside folks in troubled relationships, despair, or harmful choices. Pastoral counseling may not be the greatest option in every situation, but it is an excellent alternative in many situations since it is flexible, long-term, cheap, and compassionate (Allchin, 2021).Disadvantages of professional training in congregational leadershipThe main and probably the only disadvantage that might be attached to professional training in congregational leadership is it presents a blur concerning the aspect of having been ‘called’ to the ministry. In most black churches in the U.S.A., being called to serve as a minister of the Gospel is considered the key requirement. Thus, this follows the assumption that Him who called you should be able to provide you with the knowledge and understanding of how to maneuver the issue that one faces in service as a pastor. This argument is most often propagated by church owners who run private ministries and haven’t attended any professional training as ministers of the Gospel. However, this argument is debatable as attaining professional training doesn’t shut or prevent the Caller’s voice into the service.ConclusionClergy uses congregational counseling, care, and psychotherapy to help its members and other clients achieve personal and social growth in the religious and spiritual domains. The clergy sees pastoral work and Christianity as crucial in nurturing personal development, promoting well-being, and serving as a life management system. Empathy, devotion, efficient communication, and team spirit are all thought to be helpful in pastoral counseling and care. There is often a mismatch between religious beliefs, spiritualism, and personal demands in the extremely traditional cum-contemporary African American society and problems with modernity, information, and technological growth. Religious convictions may overpower the counseling and psychological process, and the client’s perception of reality may be elevated. However, there is a strong link between a person’s lifestyle and religion and pastoral counseling and care. This is because counseling, pastoral care, and therapy appear to be centered on our lives. This is a pastor’s call to action to receive training to effectively meet the needs of their congregants in….....

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