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Digital communication has become part of the everyday fabric of congregational life. While it enables connection and pastoral accessibility, it also introduces relational tensions through divided attention, interpretive ambiguity, social comparison, online jealousy, concealed messaging, and the weakening of face-to-face reconciliation. This conceptual research article examines pastoral accompaniment for Christian congregants who experience relational crises caused or intensified by digital communication. The study aims to construct a pastoral framework that is theologically grounded, psychologically informed, ethically responsible, and usable in church ministry. Using an integrative literature review, the article synthesizes scholarship on digital religion, computer-mediated communication, relational conflict, phubbing, technoference, online counseling ethics, and practical theology. The synthesis indicates that digital relational crisis should not be reduced to excessive screen use. It is more accurately understood as a crisis of presence, attention, trust, boundaries, and interpretive charity. The article proposes pastoral accompaniment as a hybrid care that combines attentive presence, relational discernment, digital boundary formation, covenantal communication practices, and ethically bounded use of online media. It concludes that churches need to move beyond reactive counseling toward preventive digital discipleship that forms congregants in truthful speech, faithful presence, confidentiality, and relational accountability.

Fear of Missing Out (FoMO) has become a significant psychosocial and spiritual concern among congregants whose daily rhythms are shaped by social media visibility, comparison, and constant connectivity. This article examines FoMO as an object of pastoral counseling, not merely as excessive screen use but as a relational and affective pattern in which digital platforms intensify unmet needs for belonging, identity, autonomy, and meaningful participation. The study aims to construct a pastoral counseling approach for congregants who experience anxiety, compulsive checking, social comparison, diminished self-worth, and spiritual distraction because of social media. Methodologically, the article uses a constructive-integrative literature review, synthesizing peer-reviewed research on FoMO, problematic social media use, social comparison, self-determination theory, and spiritually integrated counseling alongside major works in pastoral care and practical theology. The synthesis indicates that FoMO is best understood as a need-frustration cycle that is amplified by passive browsing, online comparison, and algorithmic immediacy. Pastoral counseling can respond constructively through careful assessment, theological reframing of identity and belonging, digital habit formation, communal practices, and referral pathways when psychological risk is present. The article concludes that pastoral counseling is uniquely positioned to transform FoMO from anxious digital vigilance into discernment, embodied community, and spiritually grounded digital wisdom.

This article entitled “Social Justice According to Jhon Rawls and the Pastoral Counselor’s Responsibility for the Marginalized” aims to describe the role of pastoral counseling in its responsibility to the marginalized using Jhon Rawls’ theory of social justice. This research uses literature research using descriptive analysis method. The data in this article is collected from various sources such as books and journals. And the result of this research is the importance of the church in caring for the marginalized and also the application of pastoral counseling within the church in order to assist the marginalized and apply the theory of social justice.

The Church is an institution that represents God in the world who has duties and services to the people. These ministries are given by the church to the congregation as pastoral duties in the world. By making pastoral visits, an ecclesiastical activity is to give attention and share love to Catholics in each environment of the parish or station by visiting Catholic family homes to help families solve their problems, giving repentance to family members who do not know the church to always be active in participating in ecclesiastical activities. The forms of service are divided into 2 types, namely counseling and visitation services. Usually church leaders and all church administrators make visits. This research uses the literature study method. In this study, scientific data sources are in accordance with the topic of discussion. First of all, it is necessary to discuss the meaning of pastoral visitation. Then whatever.

Elderly Catholics are an important part of the church community who require special attention as they face physical health challenges, emotional needs, and spiritual aspects that require special care. This article discusses the role of pastoral care in dealing with these challenges by promoting a meaningful quality of life for Catholic elderly. The method used in discussing this topic is a literature study. The pastoral role in encouraging the quality of life of elderly Catholics includes spiritual assistance, moral guidance, community services, counseling and emotional support, as well as education and coaching. Through this holistic approach, Catholic elderly can feel God's love and community support both physically and spiritually so that Catholic elderly live a more meaningful life.

This article addresses the pastoral problem of congregants who experience persistent feelings of worthlessness, a condition that often appears at the intersection of shame, fragile self-worth, social isolation, and distorted religious interpretation. The objective is to construct a Christian pastoral counseling framework that is biblically grounded, psychologically informed, and ecclesially accountable. This study uses a qualitative constructive literature design through critical synthesis of recent journal articles and classical pastoral counseling. The analysis identifies four main findings. First, worthlessness should not be reduced to moral weakness or lack of faith because it involves psychological, relational, and spiritual dynamics. Second, churches may either intensify shame through stigma and spiritual reductionism or become restorative communities through hospitality, lament, and safe accompaniment. Third, pastoral counseling requires a movement from empathic assessment, validation, and narrative clarification toward theological reframing of identity in Christ. Fourth, responsible pastoral care includes collaboration with mental health professionals when risk, trauma, or clinical symptoms exceed pastoral competence. The implication is a constructive model in which pastoral counseling helps congregants reinterpret self-worth through grace, embodied community, and disciplined referral rather than through advice-giving or doctrinal correction alone.

This constructive literature study examines pastoral counseling for Christian couples experiencing emotional absence in marriage. Emotional absence is not identical with open conflict; it appears as reduced responsiveness, muted affect, spiritualized avoidance, and routine coexistence without felt connection. The study aims to formulate an integrative pastoral counseling framework that is theologically accountable and clinically informed. The method is a constructive qualitative literature study using thematic synthesis of studies on marital satisfaction, emotional suppression, perceived partner responsiveness, spiritually integrated psychotherapy, and Christian marital theology published primarily before 2024. The findings indicate that emotional absence should be read as a relational-spiritual rupture involving affect regulation, attachment insecurity, weakened mutual responsiveness, and distorted uses of religious language. The article proposes the REKAT framework: recognition of relational rupture, empathic attunement, covenantal communication, accountable spiritual practices, and tracked follow-up within church care. The framework places Scripture, prayer, confession, forgiveness, and community support within ethical safeguards, especially screening for violence, coercion, and severe mental health risk. The implication is that pastoral counseling can move beyond moral exhortation toward structured accompaniment that rebuilds emotional presence, responsibility, and covenantal intimacy in Christian marriage.

Christian parents frequently negotiate intensive caregiving expectations, moral responsibility, economic pressure, and ecclesial ideals of faithful family life. These demands may produce emotional exhaustion that resembles parental burnout but is often interpreted only as spiritual weakness or lack of discipline. This constructive study aims to formulate a restorative-integrative model of pastoral counseling for Christian parents who experience emotional exhaustion in childrearing. The method is a qualitative literature study using integrative narrative synthesis of peer-reviewed studies on parental burnout, religious coping, family support, and Christian pastoral counseling. The analysis identifies four central findings: emotional exhaustion is the core symptom that drives distancing and reduced parental efficacy; burnout emerges from an imbalance between risks and resources; spiritual narratives can function either as resources or as sources of guilt; and pastoral counseling is most constructive when it combines empathic presence, theological reframing, emotion regulation, communal support, and referral ethics. The study implies that churches need pastoral systems that normalize help-seeking, protect parents from moralistic judgment, and connect spiritual care with psychologically informed intervention.

This article constructs a Christian pastoral counseling framework for congregants who experience trauma caused by social rejection. Social rejection within family, peer, workplace, or church communities may wound identity, belonging, agency, and spiritual meaning; however, pastoral responses often remain either overly moralistic or merely consolatory. The objective of this study is to formulate a trauma-informed and theologically accountable model of pastoral counseling that can be used by local church ministers without replacing professional mental health care. This study uses a qualitative constructive literature review by synthesizing recent studies on trauma-informed care, social exclusion, religious coping, chaplaincy, and pastoral theology published before 2024. The analysis identifies five core findings: trauma from social rejection is primarily relational; pastoral care must begin with safety, consent, and validation; theological interpretation should resist victim-blaming; congregational belonging is part of recovery; and referral ethics are necessary when symptoms exceed pastoral competence. The proposed model integrates safe presence, narrative listening, theological reconstruction, communal restoration, and clinical referral. The implication is that churches need a pastoral counseling culture that protects wounded congregants from retraumatization while sustaining spiritual hope, relational repair, and responsible interdisciplinary collaboration.

Toxic leadership in church contexts is not merely an organizational problem; it can become a psychospiritual wound when pastoral authority is used to shame, silence, manipulate, or control congregants in the name of God. This article examines pastoral counseling for congregants who experience inner wounds caused by toxic leadership in the church. The study addresses a gap in previous research: leadership studies have clarified the concepts of abusive supervision and destructive leadership. In contrast, religious trauma research has described spiritual abuse, yet fewer works have developed a constructive pastoral counseling synthesis that integrates both fields. Using a conceptual and integrative literature review design, this article draws on peer-reviewed studies on toxic leadership, spiritual abuse, institutional betrayal, moral injury, trauma-informed care, and spiritually integrated psychotherapy. The synthesis proposes that pastoral counseling in this context must be trauma-informed, spiritually competent, ecclesially accountable, and clinically humble. Three findings are advanced: toxic church leadership wounds identity, agency, and God-image; pastoral counseling must begin with safety, validation, narrative reconstruction, and protection of conscience; and recovery requires individual care and institutional repair through accountability, referral pathways, and anti-retaliatory church culture. The article concludes that pastoral counseling is most constructive when it becomes a ministry of truth-telling, non-coercive accompaniment, and communal restoration rather than a tool for preserving abusive systems.

Domestic violence remains a critical pastoral problem because survivors in church communities often face not only physical, psychological, sexual, and economic harm, but also spiritual narratives that may either sustain recovery or silence disclosure. This constructive qualitative study aims to formulate a Christian pastoral counseling model for survivors of domestic violence in church settings. The study applies a library-based practical-theological design by critically synthesizing peer-reviewed literature on intimate partner violence, faith-based responses, trauma- and violence-informed care, pastoral theology, Indonesian legal norms, and church-related studies. The findings show that pastoral counseling for survivors must be structured around safety rather than immediate marital reconciliation; interpret Scripture through dignity, justice, and protection of the vulnerable; recognize religious coercive control as a form of harm; integrate emotional stabilization with spiritual care; and build referral networks with psychological, legal, medical, and social services. The article proposes an integrated PASTORAL-SAFE model that combines risk assessment, survivor affirmation, trauma stabilization, theological reframing, social support, professional referral, perpetrator accountability, and long-term pastoral accompaniment. The implication is that churches need written protocols, trained pastoral teams, confidentiality standards, and collaborative safeguarding systems to prevent pastoral responses from unintentionally reproducing violence.

The pastor is a leader for the congregation who thinks about the spirituality of the congregation and also the physical needs of the congregation he serves. Therefore, the pastor's service to the congregation is a holistic service. If the congregation served by a pastor has problems in terms of spirituality or life needs, the pastor must be willing to carry out visits and counseling. Considering that the responsibility of pastoral care is quite large, being a pastor must be a calling in life. However, it is very ironic that there are still pastors today who do not serve the congregation totally. This article is a qualitative method by examining God's servants or Shepherds as leaders. The principles of shepherding are based on 1 Peter 5:1-4, namely serving without seeking one's own interests, serving voluntarily, serving with enthusiasm and providing an example to the sheep or congregation.

This conceptual research article develops an eschatological-hope-based pastoral counseling model for congregants experiencing bereavement. Bereavement is not only an affective response to death but also a disruption of meaning, embodied routines, social belonging, and theological imagination. Contemporary grief research has clarified the distinction between normative grief, prolonged grief disorder, complicated spiritual grief, and the heterogeneous trajectories through which bereaved persons adapt. However, pastoral responses in local churches often remain fragmented, oscillating between sympathetic presence, doctrinal explanation, ritual care, and informal advice without an integrated model that is clinically cautious and theologically constructive. This study employs a qualitative constructive literature review, synthesizing bereavement psychology, meaning reconstruction theory, spiritual care research, and Christian eschatological theology. The article proposes the PASTOR model: Presence, Assessment, Story, Scripture, Theological lament, Ongoing communal practice, and referral and review. The main synthesis argues that eschatological hope should not be used to bypass grief but to hold lament, embodied absence, continuing bonds, and future-oriented resurrection hope within a disciplined pastoral process. The model contributes a practical framework for churches seeking to accompany mourners without medicalizing ordinary grief, minimizing suffering, or ignoring cases that require professional mental health referral.

Christian Generation Z is negotiating adulthood within an unusually dense field of uncertainty: unstable work transitions, digital comparison, climate concern, post-pandemic disruption, and shifting religious participation. These conditions intensify future anxiety, understood here as anticipatory apprehension toward an unfavorable personal future. This article aims to construct a pastoral counseling model for Christian Gen Z who experience future anxiety without reducing their distress either to a clinical disorder alone or to insufficient faith. Because no field data were collected, the study uses a constructive conceptual design grounded in an integrative literature review, practical theological reasoning, and a critical synthesis of psychological, pastoral, and youth mental health scholarship published before 2024. The analysis identifies three main findings. First, future anxiety among Christian Gen Z is best interpreted as a narrative disruption of agency, meaning, belonging, and hope. Second, pastoral counseling requires an integrative stance that combines spiritual competence, evidence-informed anxiety care, digital awareness, and ecclesial accompaniment. Third, the article proposes the SELAH model: Situational-spiritual assessment, Empathic presence, Lament and meaning reconstruction, Adaptive agency planning, and Hope-building ecclesial accompaniment. The model offers a non-reductive framework for churches, counselors, and Christian educators while emphasizing referral, ethical boundaries, and further empirical testing.

This article discusses the perspective of pastoral counseling in addressing bullying among late adolescents aged 15-18 years that affects the psychological well-being of adolescents. Bullying is a significant social problem among teenagers and can have negative impacts on their psychological well-being. The purpose of this research is to explore the role of pastoral counseling in helping adolescents cope with the psychological effects resulting from bullying. The research method used in this study is a qualitative descriptive method with a literature review approach, depicting the characteristics of late adolescents aged 15-18 years who are vulnerable to bullying and its impact on their psychological well-being. The research findings indicate that pastoral counseling can provide emotional support, moral guidance, and reinforcement of religious values that assist adolescents in overcoming the pressures of bullying. The implications of this research are that the perspective of pastoral counseling is relevant and beneficial in aiding the protection and recovery of adolescents affected by bullying. It is hoped that this article will provide further understanding of the role of pastoral counseling in addressing bullying among late adolescents aged 15-18 years.

Early Childhood (AUD) is a social being who is in the age range of 0-8 years, the same thing is also stated by NAEYC. Early childhood is usually called the "golden age" because children at this age experience very rapid cognitive development. In this study there are several cases that occur regarding marriage at this age and with the role of counseling the researcher hopes to guide the client so that the client can recover, here the function of the counselor himself is to help the counselee understand himself, help avoid problems, help overcome problems and help the counselee to obtain his defense.  

This research is motivated by the fact that in the rehabilitation process, most drug addict victims (clients) are unable to solve their own problems, so assistance is really needed, namely pastoral care. The research method used is qualitative research. In the research, the researcher describes and analyzes Pastoral Care for Mr. The subjects in the research (people who can provide information or information in the research) are: drug addicts as residents (prisoners/inmates of the Tarutung Class II B State Detention Center) and counselors  (someone who has expertise in the field of pastoral care). The analysis technique uses a descriptive method which is carried out by collecting all existing results. The results of the research concluded that the counselor's efforts in providing assistance (helping and guiding) for drug addict victims in the Tarutung class II B State Detention Center were going well through Individual Counseling: Counseling as a motivator, the counselor's efforts in motivating residents, fostering confidence in residents. The counselor as a counselor facilitator in this case helps the resident by providing the facilities the resident needs in life. The counselor acts as a mediator, so that this is done by means of the counselor as a mediator between the resident and the resident's family.

The decline in the faith of some Christians today is one of the problems that often occurs. The influence of life's struggles which are quite heavy and difficult to resolve, sometimes some church members take alternatives that are not in accordance with God's will. one example is believing in supernatural things (paranormal) rather than trusting God in handling and solving the problem. This study aims to present ideas based on pastoral counseling in responding and providing solutions to problems that often occur in the lives of Christians today. This study uses a qualitative method with a library approach. The final conclusion from the author is that it should be acknowledged and trusted that pastoral counseling is one of the important figures in providing solutions to every spiritual problem that occurs in the lives of Christians today.