The False Philosophy

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INTRODUCTION:

The previous chapter described spirituality as a process that is kept alive by praying daily, and the way of reconciling against those whom we trespass. However, human error had developed because Christians failed to delve more deeply into human needs so that the hurting do not find it difficult to gain a hearing in the surrounding community and in Africa as a whole today ( Kota 1985:46). This means that Christianity should delve more into the human needs of those who had been wounded by the very people they loved. Jesus offered the message of forgiveness even to the woman who was caught in the act of adultery. These members of the body who are hurting needs us more than ever during the duration of the painful experience (Balswick and Balswick 2007:311).

THE ART OF LISTENING.

The author will engage Egan’s book, “The skilled Helper” (1998: 66) in order to heal those who are hurting. This demonstrates not only the means of caring but also the beginning of therapy. In addition to Egan’s book, a lesson will be taken from the pastoral care skills of Gerkin who attributes his rise as a pastoral care practitioner to the time he spent with his father and accompanied him during pastoral visits to the homes of the congregants. Charles (son) would sit and listen while the old people talked. He might have noticed the times when speakers became emotional as they shared with his father thethings that deeply troubled them (Gerkin 1997: 13-14). First, Listening involves the client’s non –verbal message.
The events turned into a drama one evening which started the whole process of pastoral counselling to the researcher’s daughter. The family was enjoying a quiet time when the phone rang. The voice in the line explained that that was a reverse call. Who ever was on the line could not afford to pay for the cost.

THERAPY FOR THE DAMAGED EGO.

The author was driven by parental love to be of assistance to his daughter who was hurting. The theological training at the time of the divorce action could not assist me in caring for my daughter (Obeng el at 2000: 19). It was seven years later after graduating for the Masters degree that I began to be an effective pastoral care practitioner not only to my daughter but also to others who were hurting. During these years of ignorance, the author was not aware that members of the denomination were not sure of what to say or what to do (Wright 1985:14). As a result, they spoke hurting things in the name of holiness that has been wrongly perceived to be moral standard to achieve rather than an unbroken relationship with the lord Jesus (Van Note 1983: 32).
The first step was to use Egan’s model of listening as a therapy to the hurting experience of the researcher’s daughter. Then the next step was to rebuild the damaged self – esteem. This step was taken to pull the daughter out of her miseries which became an effective mechanism to heal others who were also hurting.

THE STORIES OF PAIN:

The Rev. Sipho Goba: (Not his real name) states that in the work of God there are sometimes steep hills and sometimes downhill, at times it becomes good at other times bad. However, God empowers us to continue until the end of the race in order to receive the prize for which God, through Christ Jesus prepared for us (Philippians 3:14; 1 Corinthians 9: 24).
Goba admit that amongst the believers there are those who believe that the poor and struggling Christians are on the road to heaven. This is another concept of false philosophy that makes people strive for heaven and not address their earthly problems. In other words, they are heavenly useful and earthly useless. Moreover, this implies that we are called not to have things easy because that would mean being moulded by the world to its liking. (Romans 12:2).

CHAPTER ONE
1.1. Background Study
1.2.Introduction
1.3.Problem Statement
1.4.The hypothesis
1.5.The research gap
1.6The aims and objectives of the research
1.7Preliminary conclusion
2 CHAPTER TWO
2.1The research methodology
2.2The qualitative research methodology
2.3.The Positive Deconstruction process
2.4.Gerkin’s pastoral care methodology
2.5.Preliminary Conclusion
3CHAPTER THREE
3.1.The False Philosophy
3.2.Exposing the false ideology
3.3.How to remedy the problem
3.4.The issue of double citizenship
3.5.Preliminary Conclusion
4CHAPTER FOUR
4.1Spiritual healing to the wounded
4.2The meaning of spirituality
4.3.The difference between theory and Practical theology
4.4.Spirituality a practical reality
4.5.Poverty as a spiritual issue
4.6.Commitment in solidarity
4.7.The dangerous judgmental attitude
4.8.Preliminary conclusion
5CHAPTER FIVE: PASTORAL CARE
5.1.Pastoral care to divorcees
5.2.The art of listening
5.3.Therapy for the damaged ego
5.4The stories of pain
5.5.The family’s most painful experience
5.6The pain caused by divorce
5.7.The death of my daughter
5.8.The burial service
5.9.A caring model for the victims of anger
5.10Preliminary conclusion
6.CHAPTER SIX
6.1.Findings of the research
6.2.The hypothesis
6.3.Recommendations
6.4.The aims and objectives of the research
7.APPENDICES
7.1.Appendix A
7.2.Appendix B
7.3.Appendix C
8.BIBLIOGRAPHY

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A PASTORAL CARE RESPONSE TO THE FALSE PHILOSOPHY THAT POVERTY BREEDS DEEP SPIRITUALITY