Analysis of Case Study One Basing on Carrie Doehring’s Model Authors

Analysis of Case Study One Basing on Carrie Doehring’s Model Authors.
Doehring pioneered a Pastoral care model. It demands that the society should understand the emotional, spiritual differences and substantial variations aims at intervention and supporting those who face various challenges and try to provide best possible solution to boost the emotional and spiritual status of an individual (Doehring, pg. 55-73, 2009).
According to Grace Narrative, the religious themes that can be distinguished include sex which is meant for married people. However, Grace fornicates hence committing a sinful act which is against biblical teachings. Finally, the person who got Grace pregnant is demanding on abortion, which is against Christian belief.
According to Pastoral care model, the individual who is responsible for offering a solution to a client in crisis is referred to as a caregiver and the care receiver is known as an attention seeker. According to this case study, Grace is the attention seeker, where the caregiver is expected to be within the society or a neutral person.
The first action in this situation is to listen to grace story with empathy. The caregiver is expected to imagine he or she is Grace. Tries to observe the world based on Grace Perspective. For instances, Grace is only Seventeen years old girl who is quite young to have a child. As narrated in this case, Grace is termed to be a committed member of her church implying that high moral standards are expected of her by the church members and her age mate (Doering, pg.

304-305, 2013). Additionally, Grace Parents are active Christians, and they have high expectations on Grace. By wearing Grace Shoes, one needs to understand what grace is passing through both emotional and mental and the effect after that.
After a caregiving context or relationship established between the caregiver and attention seeker, the caregiver should assess a various social system that surrounds both of them. In this case, Social systems that surround Grace includes her parents, friends, church members, God, youth leaders, age-mate and The eighteen-year-old boy responsible for making her pregnant. The main reason why a caregiver identifies this social system is to enable Grace to understand that she is not in isolation with everybody in the world. It makes both the caregiver and care seeker to the system that can give support and care for emotional being of Grace. This will also enable both Grace and caregiver to use Grace‘s narration to see how the transformation in Grace life can occur. Lastly, for any change to develop it must reflect the available social system.
The care seeker should identify the advantages and demerit of each social system. For instance, in the Grace system, some social policies hinder the well-being of grace. This exerts pressure on her emotion, for example, the boy who got Grace pregnant is the disadvantage in the social setting of Grace. He has refused to be responsible and supportive to her. Grace parent’s exceptions in this situation exert more fear to her to until she cannot share with her parents. However, there is the presence of social settings that facilitate and will be essential for grace emotional healing, and it will facilitate the intended transformation of Grace from the present status. For instance, Grace should understand that life is full of uncertainties (Doehring, et al., pg.229-232, 2004). Therefore, her parent is aware she should also know that her parents are Christians. Therefore, they are obliged to practice the fruit of forgiveness as stipulated in the Bible. Grace should also be aware that pastor can know that God has plans for everybody and He knew Grace Life before she was born. Therefore, in the Grace situation, there is more helpful and beneficial social system compared to harmful.
Another step in Pastoral care model is to develop a contract or path of caring. At this level, the caregiver assesses the risks involved in the conducts of care seeker. In Grace Situation, one of the actions required includes abortion. The risks involved in abortion include death where a child dies, and at the same time, Grace’s life is put in jeopardy. It may interfere with the Reproduction system of her body. Abortion is sinful based on biblical teaching since it entails killing an innocent baby (Doehring, pg. 95, 1999). Being silent is another conduct. However, Grace can decide not to tell anyone including the pastor. The risks involved in this behavior are that time will reveal everything, and it may show at the wrong time, which can cause more problem and stress compared to current situation.
Lastly, Pastoral care model calls for developing a continuous plan or strategy for care. The caregiver should enable grace to understand the loss in her current situation. The loss includes interrupted years of education and lack of initial perception from the people around her. On the contrary, Grace should realize that the boy who impregnated her can oblige to be responsible by the law of the land. Grace should be aware that everything happens based on God plans. Having that child may be the best blessing she might have in her life. In this case, her future happiness can be as a result of that child. Lastly, she can also fulfill her parent’s expectations after she has delivered and continued with Christianity life and education.
Reference List
Doehring, C., Clarke, A., Pargament, K.I., Hayes, A., Hammer, D., Nickolas, M. and Hughes, P., 2009. Perceiving sacredness in life: Correlates and predictors. Archive for the Psychology of Religion, 31(1), pp.55-73.
Doering, B., 2013. The development of moral identity and moral motivation in childhood and adolescence. In Handbook of moral motivation (pp. 289-305). SensePublishers.
Doehring, T.C., Carew, E.O. and Vesely, I., 2004. The effect of strain rate on the viscoelastic response of aortic valve tissue: a direct-fit approach. Annals of biomedical engineering, 32(2), pp.223-232.
Doehring, C., 1999. A method of feminist pastoral theology. Feminist and womanist pastoral theology, pp.95-111.