- Introduction
- The church and its history
- The essence and identity of Christianity
- The history of Christianity
- The primitive church
- The internal development of the early Christian Church
- Relations between Christianity and the Roman government and the Hellenistic culture
- The early liturgy, the calendar, and the arts
- The alliance between church and empire
- Theological controversies of the 4th and 5th centuries
- Liturgy and the arts after Constantine
- Political relations between East and West
- Literature and art of the “Dark Ages”
- Missions and monasticism
- The Photian schism and the great East–West schism
- From the schism to the Reformation
- Christianity from the 16th to the 20th century
- Contemporary Christianity
- Christian doctrine
- The nature and functions of doctrine
- Scripture and tradition: the apostolic witness
- Evangelism: the first teaching about the God of Jesus Christ
- Catechesis: instructing candidates for baptism
- Liturgy: the school and feast of faith
- Ethics: obeying the truth
- Aversion of heresy: the establishment of orthodoxy
- Apologetics: defending the faith
- Restatement: respecting language and knowledge
- Inculturation: respecting places and peoples
- Dogma: the most authoritative teaching
- Consensus: patterns of agreement
- Theology: loving God with the mind
- Symbolics: creeds and confessions
- Development: the maturation of understanding
- Schism: division over substantial matters
- Controversy: fighting over the faith
- Ecumenism: speaking the truth in love
- God the Father
- God the Son
- God the Holy Spirit
- The Holy Trinity
- Anthropology
- What it is to be human
- The human as a creature
- The human as the image of God
- Human redemption
- The problem of suffering
- The resurrection of the body
- Progressive human perfection
- The “new man”: The human being in the light of Christ
- The “reborn human”
- Human liberation
- Joy in human existence
- The charismatic believer
- Christian perfection
- Fellow humans as the present Christ
- The church
- Church tradition
- Eschatology
- Expectations of the Kingdom of God in early Christianity
- Expectations of the Kingdom of God in the medieval and Reformation periods
- Expectations of the Kingdom of God in the post-Reformation period
- The role of imminent expectation in missions and emigrations
- Eschatological expectations and secularization
- Concepts of life after death
- Aspects of the Christian religion
- Christian philosophy
- Christian mysticism
- Christian myth and legend
- The Christian community and the world
- The relationships of Christianity
- Christian missions
- Ecumenism
- Christianity and world religions
Pastoral care
Pastoral care has always been of special importance in the Christian community. The biographies of the great charismatic ministers, beginning with the Fathers of the Eastern Church and the Western Church, testify to surprising variations of this pastoral care. The principal interest of pastoral care—whether exercised by clergy or laity—is the personal welfare of persons who are hurt, troubled, alienated, or confused within. The historical expressions of pastoral care have focused on the predominant—but not exclusive—expressions of ultimate concern characteristic of the period in question. Ignatius, for example, addressed the terror of death when he termed the sacrament “the medicine of immortality”; Luther responded to the conscience tortured by guilt and uncertainty by proclaiming the free forgiveness of sin by grace alone, apart from human accomplishment; and the modern Christian community has utilized the insights of psychology and psychiatry in developing pastoral counseling and therapy responsive to modern anxieties. Fundamentally, however, pastoral care has always attempted to respond to the totality of human needs in every age in consonance with the words of Jesus Christ: “I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me” (Matthew 25:35–36).
One of the most important contributions to pastoral care after the New Testament was by Pope Gregory I the Great. His Pastoral Care, written after he became bishop of Rome in 590, was so influential that it became customary to present it to new bishops upon their ordination. This textbook of the medieval episcopate emphasized the role of the pastor as shepherd of souls.
The medieval institutionalization of pastoral care in the sacrament of penance led to certain deficits in practice: the exclusion of the laity by emphasis upon the central role of the priest and the distortion of its original spiritual purposes of prayer, repentance, and forgiveness of sins by the introduction of paid indulgences. The indulgence abuse sparked the Reformation critique of the sacrament of penance. This in turn led to the Reformers’ emphasis upon lay as well as clerical responsibility for pastoral care as expressed in their teaching of “the priesthood of all believers.” The Reformation insistence upon justification by grace alone shifted the burden of proof for salvation from human accomplishment to divine promise. By “letting God be God,” the Reformers claimed that persons were free to be human. This shift of theological focus, from an otherworldly achievement to a this-worldly trust in God, facilitated a renewed holistic awareness of human needs.
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