Original Research

A practical theology case for integrating pastoral counselling into student counselling services at South African universities

Mamongatane L. Monyepao, Ndidzulafhi Mudau

Received: 20 Mar. 2026; Accepted: 27 May 2026; Published: 16 July 2026

Copyright: © 2026. The Author(s). Licensee: AOSIS.
This work is licensed under the Creative Commons Attribution 4.0 International (CC BY 4.0) license (https://creativecommons.org/licenses/by/4.0/).

Abstract

Student counselling services (SCSs) for consistency are integral to South African universities. Nevertheless, the comprehensive needs of students, including spiritual assistance, which are frequently neglected, indicate a deficiency in pastoral care within a theological anthropology that considers the entirety of the individual. Pastoral counselling, rooted in spiritual care traditions, offers a useful but underutilised support system to solve this theological deficiency. This study, rooted in practical theology, seeks to present a theological rationale for the inclusion of pastoral counselling within student services. It advocates for a comprehensive treatment that honours students’ spiritual, emotional, and psychological well-being via the lens of African Theology and theological anthropology. This research utilised a qualitative methodology, specifically employing Osmer’s practical theological framework to direct thematic analysis. The methodological framework utilised was a practical theological methodology, incorporating thematic analysis of academic literature related to pastoral counselling in higher education. The research performed a thematic literature evaluation based on practical theology, utilising existing material to identify themes pertinent to pastoral counselling. The findings indicate that incorporating pastoral therapy promotes comprehensive student welfare by addressing spiritual, emotional, and psychological issues. It emphasises how African Theology, Ubuntu ethics, and cura animarum principles can transform counselling practices through contextual awareness and theological profundity. The use of pastoral counselling can enhance comprehensive assistance for students by addressing current service deficiencies. Universities ought to adopt a comprehensive strategy to improve their SCSs.

Contribution: This study offers guidance to universities to incorporate pastoral counselling into student support programmes, connecting practical theology with the human sciences. It illustrates how theological engagement can promote comprehensive student development and shape an institutional support environment. This facilitates an ongoing study of pastoral counselling in diverse higher education environments, encouraging additional exploration of its impact on student wellbeing.

Keywords: practical theology; pastoral counselling; theological anthropology; African Theology; cura animarum; decolonisation.

Introduction

In the South African context, disparity is intensified by the Health Professions Council of South Africa (HPCSA) by omitting pastoral counsellors from the officially acknowledged category of mental health professionals. The appeal for the acknowledgement and incorporation of pastoral counsellors into student counselling and comprehensive mental health services is not a novel critique from external sources, but rather a continuation of a longstanding conversation in South Africa that has persisted for over 30 years. The absence of spiritual care in South African university counselling services reveals a theological deficiency that undermines the holistic welfare of students. This study employs a practical theological framework to examine care practices within South African higher education. Practical theology entails the theological reflection on care practices within a particular setting, emphasising student wellbeing in higher education. It confronts the oversight of spiritual care within university counselling services, contesting the prevailing psychological approach in the South African context, which sidelined pastoral counsellors from the acknowledged mental health professions in student support. It promotes the incorporation of pastoral counselling grounded in African theology, theological anthropology, the principle of cura animarum, and Ubuntu to decolonise student support services (SSS) in higher education. Naidoo and Cartwright (2018:23) assert that student counselling services (SCSs) are a significant aspect of higher education, both domestically and globally. Although secular therapy typically focuses on students’ emotional and psychological needs, it frequently neglects the current complications of student life that may transcend these dimensions. This study contends that students’ challenges may possess a spiritual dimension. This gap signifies a broader inability to acknowledge the holistic essence of humanity, a fundamental element of theological anthropology and African theology. The notion of cura animarum emphasises the significance of focusing on comprehensive care, including emotional, psychological, and spiritual well-being. Lee, Saili and Yusuf (2025:438) assert that humans comprise an integrated amalgamation of spiritual, emotional, and mental dimensions, as do their issues; hence, a holistic approach is necessitated. This method is frequently obstructed by the phenomenon of ‘spiritually avoidant care’ (Vieten et al. 2013:4), which neglects the spiritual dimension. Conversely, the Ubuntu concept presents a more cohesive viewpoint, emphasising interdependence and communal bonds. This contrasts with secular counselling perspectives that delineate spiritual, emotional, and psychological qualities. The amalgamation of cura animarum and Ubuntu requires a comprehensive care strategy that considers the individual in its entirety, incorporating various dimensions. Mokoena (2024:5) asserts that the Ubuntu ideology acknowledges the profound interconnection between individual and communal wellness while honouring individual differences. By integrating pastoral counselling with current services (SCSs), universities may provide comprehensive care that caters for the distinct needs of students, while fostering a feeling of community and interconnectedness. The research advocates for the decolonisation of student counselling practices by situating the issue within a practical theology framework. The Introduction currently characterises decolonisation as the modification of pastoral and counselling practices to align with the African setting (Nanthambwe 2024; Sinclair 2019). The argument has been moderated to acknowledge that the limitations of the current SCSs result from a confluence of circumstances, rather than solely colonialism. This essay employs a qualitative methodology and scholarly reviews to explore the question: How might practical theology enhance the incorporation of pastoral counselling within SCSs at South African universities? The objective is to establish a holistic strategy for student support that encompasses spiritual, emotional, and psychological requirements within the South African environment. It advocates for the incorporation of pastoral counselling into current SCSs to address existing service deficiencies, enabling institutions to cultivate a comprehensive and adaptive environment that improves student counselling.

Concept of counselling

Counselling is a complex process that tackles diverse aspects of human growth and relationships. It includes remedial, preventive, and developmental strategies, addressing individuals, groups, and communities (Amanullah & Firdos 2018:22). This statement indicates that counselling includes focused interventions that address current problems, avert future challenges, and promote growth. Counselling encompasses three primary methodologies: directive counselling, non-directive counselling, and eclectic counselling. In the realm of universities, counselling facilitates students’ social adaptation and interpersonal relationships. Counselling aids students in cultivating self-awareness and interpersonal skills for effective interaction in academic and social contexts. Moreover, counselling enables students to confront modern difficulties via academic, vocational, and personal or social growth. It also cultivates problem-solving and decision-making skills in students (Adu 2022:542, 543, 547). This underscores that counselling assists students in managing personal concerns, enhancing social relations, addressing academic demands and obstacles, and guiding career choices and growth. The concept of counselling indicates that the principles presented originate from a secular (psychological-educational) framework, while the spiritual aspect is addressed independently under pastoral counselling. From the standpoint of theological anthropology, one could contend that secular counselling is inadequate, as it fails to integrate the holistic approach of cura animarum concerning care for the soul and individual well-being. According to Magezi (2019a:1), citing Lartey (2013) and Mills (2022), cura animarum denotes a concern for individuals in their existential circumstances, grounded in God’s creation, ownership, and salvation via Christ. It is a form of spiritual care rooted in faith and spirituality. Secular counselling, based on psychological frameworks, disregards spiritual issues, resulting in inadequate rehabilitation. Miller-McLemore (1993:366–369; 2005:40–46), while expanding on Boisen’s metaphor and critiquing its focus on individuality, proposed the notion of the ‘living human web’ as a more suitable representation for the subject matter of pastoral theology. She asserts that individuals cannot be perceived as solitary entities to be examined solely in their internal realm; instead, they exist within a complex network of social, political, cultural, communal, and spiritual connections, and pastoral care must consider the entirety of this network to address human suffering with integrity. The living human document pertains to an inconsequential, abstract theology, while the living human web concerns social injustice and the interconnected nature of personhood (Miller-McLemore 2018). This transition is closely aligned with the comprehensive, relational perspective advocated in this article. It anticipates the African theological principle of Ubuntu, which posits that an individual is defined through their relationships with others. It underscores the argument that student counselling must not regard students as isolated psychological entities, detached from their spiritual community, familial ties, historical background, and the broader sociopolitical landscape of post-apartheid South Africa. Varghese (2021:3) endorses this position by claiming that this integration presents complementary viewpoints on human behaviour; it yields a more encompassing comprehension of human nature. Moreover, Varghese endorses the claim of Corey (2013) that good therapy encompasses the body, mind, and spirit. This suggests the amalgamation of psychology and theology to encompass emotional, psychological, and spiritual dimensions.

Concept of pastoral counselling

Pastoral counselling is accurately understood not as a standalone activity, but as a specific type of pastoral work within a larger pastoral context. Van Arkel (2000:160) asserts that pastoral theology has progressed to a stage requiring the distinction of four interrelated forms of pastoral work: mutual care, pastoral care, pastoral counselling, and pastoral therapy. Mutual care, the fundamental tier, entails the everyday support and feeding of individuals by the community of believers. Pastoral care, the second level, cultivates a community of believers through dialogical expressions of compassion. Pastoral counselling at the third level is a contractual relationship formed over a specified duration and location, operating on par with other helping professions, such as psychiatric counselling. Pastoral therapy, the fourth layer, employs advanced reconstructive therapeutic methods to address deep-seated and persistent difficulties. Van Arkel (2000:165–166) underscores that these four forms are linked and dynamic, rather than hierarchical, with the prevailing form in any context dependent on its cultural, social, and environmental attributes. This typology is pertinent to the present argument. In a university setting, where students participate in a defined supportive relationship within a designated timeframe and location, pastoral counselling is a suitable approach to enhance psychological counselling in SCSs, as opposed to mutual care, congregational pastoral care, or long-term pastoral therapy. At this level, pastoral activity closely aligns with professional counselling in higher education, while preserving theological originality through the integration of psychological and theological resources. De Jongh van Arkel’s (1995) earlier claim that pastoral care in South Africa ought to be contextualised rather than uncritically imported from Western Europe and North America supports the overarching argument of this article for the decolonisation of student counselling methods. In this classification, pastoral counselling is a distinct subset of pastoral care, characterised by the application of specialised skills to address individual needs within a defined counselling relationship. It is a specialised domain that offers guidance for many life issues. In the United States, pastoral counselling is administered by educated professionals with both theological education and mental health certification. Currently, there is no equivalent statutory licence accessible in South Africa. Pastoral counselling is not acknowledged as a profession by the HPCSA, and a previous HPCSA practice domain for Registered Counsellors related to pastoral counselling has been revoked (Meyer 2020:4). South African practitioners typically hold academic qualifications in practical theology, often alongside psychology or social work, and may obtain a South African Qualifications Authority (SAQA)-recognised designation through the Council for Pastoral and Spiritual Counsellors (CPSC). This council operates as a professional body within the Association of Christian Religious Practitioners (ACRP). This designation is conferred by a professional organisation rather than a statutory health profession licence, lacking the legal scope-of-practice protection or the medical aid recognition associated with HPCSA registration (Meyer 2020:5–6). This regulatory shortcoming is central to the issue discussed in this article: the successful integration of pastoral counselling into SCSs requires progress towards the legal recognition of pastoral counsellors as mental health professionals, alongside the current SAQA framework. One objective of pastoral counselling is to manage severe circumstances and prevent their escalation, thereby stabilising conditions (Bolarinwa & Ayantayo 2024:194; Okoye & Okoye 2022:117). These descriptions underscore the professional nature of pastoral therapy, highlighting the utilisation of therapeutic skills and approaches alongside spiritual instruction to meet particular needs. Magezi (2016:1) elaborates on this concept by asserting that pastoral counselling prioritises interpersonal discourse and communication to assist those in distress. This focus on discussion and communication underscores the relational aspect of pastoral counselling, emphasising its significance in establishing a secure environment for individuals to examine their issues and experiences, even within an academic context. In this scenario, pastoral counselling has a key function. According to Donkor (2022:4), pastoral counselling transcends mere theological application; it encompasses a comprehensive array of support services designed to foster students’ emotional, psychological, and spiritual development. The fundamental premise of this work, from an African pastoral perspective, is contextualisation. Since Shoki Coe introduced the term in 1972, contextualisation has denoted the deliberate process of modifying pastoral practice to align with the cultural, religious, social, and historical realities of a particular context, rather than uncritically embracing Western European or North American paradigms (De Jongh van Arkel 1995:189). African scholars have focused on creating contextually relevant care by integrating African traditions with Christian care (Magezi 2016:3), leading to what Lartey (2013) refers to as African practical theology, a pastoral practice that enhances individual healing and promotes community cohesion and cultural transformation. The modern decolonisation terminology, notably employed in South Africa during the 2015 student demonstrations, is more accurately perceived as a refined articulation of this broader contextual discourse, rather than a standalone endeavour. Contextualisation emphasises the deliberate recontextualisation of theology and ministry, whereas decolonisation underscores the colonial history embedded in contemporary pastoral and counselling frameworks and calls for its critical deconstruction. Lartey (2013) refers to this active pursuit as postcolonialising, clarifying it via processes of reversal, recovery, and transcendence; likewise, Sakupapa (2023) defines decolonial African theology as the emphasis on ‘local, indigenous, contextual knowledge’, a term that signifies continuity with the tradition of contextualisation, while augmenting its epistemic-political aspect. Nanthambwe (2024:5–6) extends the decolonial drive to pastoral theology, critically analysing white theology and colonial theologies while promoting explicit postcolonial methodologies that enable a locally rooted, Africanised comprehension of God. When viewed together, contextualisation and decolonisation in African pastoral theology are not alternatives but rather successive stages in an ongoing dialogue. This article promotes the integration of pastoral counselling within South African SCSs, highlighting that contextualisation addresses the distinctive characteristics of the South African higher education landscape, while decolonisation aims to dismantle persistent Western secular counselling assumptions that have marginalised pastoral and spiritual care in this setting. If pastoral counselling is anchored in Christian and biblical principles, it may attract students seeking help consistent with their beliefs, while also accommodating support for individuals from various religious backgrounds. This entails integrating concepts from other religious traditions to expand the approach to diverse spiritual viewpoints. Nanthambwe (2024:5–6) critiques white theology and colonial theologies by defining whiteness as a mechanism for shaping perceptions and behaviours, establishing frameworks that inform individuals’ understanding of phenomena. Regarding colonial theologies, it is essential to adopt definitive postcolonial approaches to cultivate an African conception of God, untainted by colonial influences, thereby facilitating a locally grounded comprehension.

Theoretical framework

This study is theoretically grounded in Osmer’s four tasks of practical theological interpretation. This theory aims to equip leaders with the capacity to theologically analyse episodes, situations, and contexts in their profession. Osmer presents a paradigm of practical theological interpretation comprising four tasks: The descriptive-empirical job enquires, ‘What is occurring?’ The interpretive task enquires, ‘What is the rationale behind this occurrence?’ The normative task enquires, ‘What should be occurring?’ The pragmatic task enquires, ‘How can we respond?’ (Smith 2010:99). The descriptive-empirical assignment assesses the current condition of SCSs in South African higher education, including various issues encountered by students and the available support system. The interpretive task examined the particular needs of students and how pastoral counselling might fulfil these needs. The normative job analysed the theological framework underpinning pastoral counselling, focusing on principles of comprehensive care, including cura animarum and the Ubuntu principle, as well as student growth. The pragmatic assignment formulates solutions for incorporating pastoral counselling into current student counselling programmes.

Literature review

Historical developments of student counselling services in South Africa

The evolution of student counselling in South Africa parallels that of the United States and Europe, while also exhibiting distinct local characteristics. Student counselling in South Africa stemmed from vocational guidance and counselling. The origins of vocational assistance and counselling in South Africa trace back to the 1930s, coinciding with the Great Depression. The National Institute was founded to assist individuals in securing work. The inaugural documented student counselling programme was the Student Advisory programme at the University of Natal in Pietermaritzburg in 1948. This counselling service focuses on career guidance and curriculum selection for students. Subsequently, the University of Pretoria established the Student Counselling Committee in 1951 and the Student Counselling Bureau in 1957 (Dovey 1983; Sinclair 2019:64, citing Maree & Van der Westhuizen 2011). The University of Pretoria’s introduction of a counselling bureau prompted other South African universities to implement analogous programmes. The programme expanded nationally in the 1950s and 1960s, especially inside traditionally white institutions, where student counselling was regarded as a crucial approach to mitigate academic underachievement (Naidoo & Cartwright 2018:4). In 1967, the principals’ group recommended the establishment of student advisory services at all predominantly white universities. During the late 1960s and early 1970s, some institutions instituted career offices to provide broad information regarding careers and employment opportunities (Sinclair 2019:64). In 1972, educators joined the counselling team, facilitating the service’s expansion to the Durban campus. In 1985, the Student Advisory Service was renamed the Student Counselling Center (Naidoo Cartwright 2017:4, citing Joubert 1988). Over the years, South African SCSs have been shaped by the wider socio-political landscape of higher education. The post-1994 constitutional framework conferred upon all students the formal right to enrol in any university and access its services; however, the legacy of apartheid’s racial oppression and discrimination has engendered enduring political, socio-economic, and educational disparities that obstruct equitable access to the substantive benefits of higher education. These obstacles function through many known ways. The pathway to higher education is significantly inequitable. The racial categorisation from the apartheid period in educational institutions persists in affecting their resources and results: as of 2014, 87% of former white schools had a library, while just 35% of former black schools had one, with similar disparities in teacher qualifications and class sizes (Spaull & Pretorius 2019). Gruijters, Elbers and Reddy (2024) demonstrate persistent post-apartheid educational segregation influenced by racial and socio-economic characteristics, whereby the elite’s control of high-performing schools sustains racial and class privileges. The Council on Higher Education reports that the graduation rates of white students exceed those of black African students by an average of 50%, with less than 5% of African and coloured teenagers attaining success in higher education (Dhunpath & Subbaye 2018). Secondly, formal access depends on financial access. The 2015–2016 #FeesMustFall movement underscored the mismatch between the entitlement to register and the financial ability to afford the registration cost (Mtshweni 2022). The National Student Financial Aid Scheme excludes students from the missing middle households with incomes ranging from R350 000 to R600 000, designating them as too wealthy for government support while still being unable to afford tuition fees (Garrod & Wildschut 2021). National Student Financial Aid Scheme has imposed more exclusions owing to delayed payments and the mid-year defunding of 5000 students in 2020 (IOL News 2020). Ten years after the original demonstrations, expensive registration deposits continue to serve as obstacles for universities such as Walter Sisulu University, Nelson Mandela University, and the University of Cape Town (Mail & Guardian 2025).

The higher education system is functionally categorised into four tiers: (1) historically white institutions (HWIs); (2) historically disadvantaged institutions; (3) universities of technology; and (4) a distance learning university. What is more resourced than historically black institutions that continue to struggle to meet basic facility standards (Bantjes et al. 2023; Bozalek & Boughey 2012). This assesses the institutions available to black students and the provision of SSS, including counselling, at those institutions. These inequalities are seen in the patterns of mental health prevalence and treatment utilisation, which is most relevant to SCSs. Bantjes et al.’s (2022) nationwide research of South African university students indicated that the incidence of prevalent mental disorders was consistently the highest in HWIs, with black students at HWIs demonstrating a greater prevalence than their peers. Bantjes et al. (2023) performed a nationwide survey of first-year students, indicating that merely 28.9% of individuals with existing mental disorders accessed mental health services in the past year, despite the provision of complimentary on-campus resources, with significant disparities observed based on race and type of institution. The cultural contradiction between Western secular counselling frameworks and the perspectives of black African students, which the pastoral-counselling approach of this article seeks to address, remains a significant post-apartheid barrier to meaningful access. Contemporary SCSs aim to address diverse inequities and trauma-related issues. Consequently, SCSs advocate for a social justice framework, impacting students’ academic performance, mental health, and post-graduate employment opportunities (Naidoo & Cartwright 2018:2–3, citing Naidoo 2016; Naidoo & Cartwright 2018).

Current status of student counselling services: South African, African and global perspectives

South African perspective

Student counselling and support services in the South African higher education sector are often described as resource-constrained and overwhelmed by demand (Bantjes et al. 2023; Cilliers, Pretorius & Van der Westhuizen 2010; Mathoothe & Dlamini 2026). A case study from University of South Africa (UNISA) involving postgraduate Open, Distance, and e-Learning (ODeL) exemplifies this trend in a localised context: Mohangi and Oliver (2023:2–3) elucidate how the institution engages various stakeholders, including peer helpers, to meet demand among limited specialist personnel. Consequently, institutions such as UNISA rely on several stakeholders to manage constrained resources and meet student demands. Wells (2023:157) elucidates UNISA’s strategy of employing several stakeholders to address multiple student issues. University of South Africa’s counselling units engage a licensed psychologist (counsellor) and an administrative officer to assist students and staff. The counselling unit is additionally supported by senior psychology students who serve as volunteer peer mentors. This underscores the multidisciplinary strategy for student support, aiding in the resolution of staffing deficiencies. The research conducted by Mohangi and Oliver (2023:5) indicates that certain participants exhibited reluctance to trust therapists owing to their age and insufficient counselling experience. Another participant felt more at ease seeking assistance from their church pastor. This comment indicates the participant’s view of the church pastor as a reliable and trustworthy adviser. It underscores the church’s capacity to serve as a sanctuary for students to navigate personal issues, complementing academic support systems. This indicates that students may appreciate faith-based counselling, highlighting the potential necessity for pastoral counsellors in student counselling programmes. Mabope et al. (2025:91) contend that to enhance the school system and guarantee student achievement, robust support programmes, including pastoral counselling, are needed. This asserts that including pastoral counselling within SCSs is essential for student achievement, significantly contributing to understanding their needs and enhancing the overall education system. The integration of pastoral counselling not only rectifies service inadequacies but also possesses decolonial significance for South African SCSs. Decolonisation, as defined by Lartey (2013) as postcolonialising and by Sakupapa (2023) as the prioritisation of local, indigenous, contextual knowledge, involves more than simply integrating African content into an unchanged framework; it requires an epistemic reversal that challenges the assumption of Western secular psychology as the universal norm. Pastoral therapy, grounded in African spirituality, Ubuntu, and cura animarum, fulfils this role through four interrelated approaches. It epistemically concludes the dominance of Western therapeutic paradigms, by integrating African theology and spiritual knowledge into the evidentiary foundation of SCSs. Anthropologically, it replaces the constrained psychological individual of secular counselling with the relational, imago Dei-bearing individual of African religious anthropology, who, according to Ubuntu philosophy, is defined via interactions with others. It adeptly restores indigenous spiritual resources that colonial structures marginalised, while transcending the dichotomy between spiritual help and authentic mental health care. It fundamentally challenges the gatekeeping role of an HPCSA-defined scope of practice, which, as the aforementioned regulatory history illustrates, has excluded pastoral counsellors from recognised mental health positions. Sinclair’s (2019:71) claim that South African SCSs should surpass Western-centric approaches must be understood within this wider framework. The empirical rationale for this transformation is not founded on any unique research work. Mason (2017:137) discovered that 90.67% of student respondents articulated spiritual concerns. Schoeman, Loots and Bezuidenhoud (2021; 2016) investigated religiosity and spiritual well-being among South African undergraduates. Vieten et al. (2013) studied the prevalence of religious and spiritual concerns in counselling contexts. Their collective work indicates the following: students integrate spiritual dimensions into the helping relationship in proportions that secular frameworks cannot accommodate. Mohangi and Oliver’s (2023:5) portrayal of a UNISA participant who favoured contacting a church pastor rather than the institutional counsellor, should be regarded not as universally applicable evidence but as a specific, localised instance of this broader tendency. This article does not claim to offer a comprehensive audit of SCSs supply; such an undertaking requires a comparative empirical study across South African universities, which is a crucial step for later. This research contends, grounded in theological-normative principles and pertinent literature, that the rationale for incorporating pastoral counselling within SCSs as a method of decolonisation, is sufficiently supported to warrant empirical examination.

African perspective

The institutionalisation of counselling services in several African nations is a comparatively recent advancement. According to Ocansey and Sefotho (2022:158, 164), the formal establishment of counselling services in Ghanaian higher education began in 1997. Recently, Ghanaian students have persistently disregarded their institutional counselling services, despite a troubling rise in their demand for assistance (Ocansey & Sefotho 2022). This carelessness pertains to elements such as counsellors’ diminished initiative, inadequate counselling services, unattractive counselling environments, students’ misconceptions regarding counselling services, and the unavailability of counsellors. Research indicates that university students in Kenya seldom employ counselling services (Kamunyu, Ndungo & Wango 2016). These findings corroborate the Vice Chancellor’s committee’s assertion that counselling has not effectively addressed the issues faced by university students in Kenya (Kamunyu et al. 2016:204). Nigerian research emphasises the need for academic guidance to pupils. Several students recognised essential counselling objectives, including academic assistance, guidance on life goals, and addressing stress and anxiety (Ocansey & Ogegbo 2024:233). Research indicates that pastoral counselling in Africa has significantly evolved, integrating local healing practices with Christian missionary traditions (Kamunyu et al. 2016; Ocansey & Ogegbo 2024; Ocansey & Sefotho 2022). The foundational principles established a distinctive methodology for meeting the comprehensive requirements of African communities, acknowledging the interrelation of spiritual, psychological, and physical health (Odeleye, Afolaramni & Ojo 2024:102). In this setting, Ubuntu’s theology of wholeness serves as a theological basis for comprehensive care that encompasses all these dimensions. Ubuntu functions as a moral framework, aligning with the African phrase Umuntu ngumuntu ngabantu [I am a person via other people]. Ubuntu operates effectively inside a pluralistic community. It is an attribute that cannot be enforced upon others, as it is not inherited but acquired through learning (Magezi & Khlopa 2021:12, 15). This method suggests that SCSs are likely to succeed in the African context. Sheyapo (2021:47–48) claims that research in Africa indicates a substantial availability of SCSs. These services are tailored to the distinct cultural and socio-economic contexts of each nation. Integrating pastoral counselling with Ubuntu enables SCSs to address the needs of a diverse community.

Global perspective

Worldwide, higher education institutions have established student support networks that include social workers, counsellors, peer mental health groups, and on-campus clinical psychologists (Mohangi & Oliver 2023:2–3). Sinclair (2019:3) contends that student counselling clinics often adopt a medical paradigm in response to the rising incidence of students displaying mild to severe mental health concerns. The shift to a biological paradigm clarifies why spirituality is frequently disregarded in conventional secular counselling: a model centred on diagnosis and symptom management provides limited conceptual room for soul care, faith resources, or existential meaning-making. Vieten et al. (2013:4) refer to the resulting pattern as spiritually avoidant care, a viewpoint rooted in the persistent dichotomy between faith and therapeutic practice. This avoidance violates the duty to consider the whole individual, as it undermines the imago Dei, the concept that individuals are created in the image of God and are therefore spiritual beings. This avoidance contravenes the holy obligation to care for the entire individual because it diminishes the imago Dei, the doctrine asserting that persons are created in the image of God and possess a spiritual essence. As a result, this places health professionals in a position where they are increasingly anticipated to treat spiritual concerns despite lacking formal training in this domain (Mandelkow et al. 2021:2). This may result in health workers encountering difficulties in providing appropriate spiritual assistance and potentially beyond their limitations. Vieten et al. (2013:1) observed that university counselling centre students favoured discussions regarding religion and spirituality in their counselling sessions. Therapists express readiness to engage with spirituality and faith, in accordance with clients’ interests in these subjects. Nonetheless, hardly 30% of clients engage in dialogues regarding spirituality and faith with their psychologists, while over half do not have their spiritual or religious beliefs addressed during counselling. The infrequent occurrence may likewise be construed as a religious indication (Marianti, Damin & Yensy 2025). This demonstrates that spiritual or religious dimensions are crucial to students’ wellness, suggesting that theological viewpoints may inform counselling methodologies and support services. This highlights the necessity for policy reforms in university counselling services. Marianti et al. (2025:779) illustrated that students’ guidance and counselling requirements are multifaceted, including personal-emotional, academic career, and spiritually orientated needs. The findings of Lee et al. (2025:437) substantiate that integrated therapy has become a need rather than an option within this holistic approach. This necessitates a comprehensive approach, enabling SCSs to also attend to students’ spiritual needs.

The role of student counselling services

Student counselling services are a fundamental element of SSS. These services are characterised as collaborative entities and departments that work together to deliver counselling and healthcare services to students. They are speciality services incorporated within the educational framework. In academic environments, SSS assist learners in surmounting educational obstacles through specialised assistance and tactics (Makibinyane & Khumalo 2021:400). These services offer essential help that enables students to effectively manage personal issues. Cilliers et al. (2010:48) assert that SCSs are vital as they primarily include psychotherapy interventions, crisis assistance, drug addiction counselling, career guidance, and skills workshops. Moreover, counselling services are essential for fostering students’ autonomy. These services assist students in understanding their decision-making processes and cultivating self-awareness regarding the consequences. The counselling services cater to students’ varied requirements, encompassing psychological, intellectual, social, and personal development (Adu 2022:542). Additionally, SCSs assist students in managing emotions and confronting obstacles that hinder their academic achievement, such as worry and stress (Dilag 2022:3). Nevertheless, individuals often overlook that stress can manifest in various dimensions. Mason (2017:138) asserts that spirituality may act as a stressor for some individuals. This indicates that SCSs ought to assist students in examining and addressing spiritual challenges. This will assist in accommodating students’ varied spiritual journeys. The seven functions of pastoral care examined in this article – healing, maintaining, directing, reconciling, nurturing, empowering, and liberating – exhibit a multifaceted intellectual heritage. Clebsch and Jaekle (eds. 1994) established the conventional fourfold typology of healing, sustaining, leading, and reconciling; Clinebell (1966) added nurturing and Lartey (2013) introduced the explicitly liberative and empowering characteristics, reflecting the postcolonial transition in pastoral theology. Louw (2012) has synthesised and advanced this typology within the South African and African context through a cura animarum and wholeness in hope care paradigm, which anchors the seven functions in a theological anthropology of human dignity and divine compassion. This page focuses on the synthesis itself, rather than its particular downstream applications (e.g. Okoye & Okoye 2022). At present, SCSs face the challenge of addressing several injustices, including racism, sexism, classism, and trauma-related concerns. These programmes aim to promote social justice, acknowledging the impact of social injustice on students’ academic, psychological, and professional growth (Naidoo & Cartwright 2018:2). This underscores the significance of SCSs, which possess a wide-ranging breadth, considerable influence, and inclusive skills. It establishes student counselling as essential for promoting comprehensive student development. To adopt a more comprehensive approach, SCSs should also fulfil a spiritual function. Consequently, pastoral therapy must be differentiated from other mental health therapies. From a theological tradition standpoint, the notion of caring is associated with cura animarum. This theological endeavour centres on shepherding; it actively engages persons without awaiting their request for a meeting. It seeks individuals and addresses their needs while concurrently engaging with them in their current situations (Louw 2012:4). cura animarum centres on individuals and the essence of their existence, emphasising their focus on God and dependence on him, stemming from a faith shaped by the divine actions of the crucifixion and resurrection (Magezi 2019b:1). The involvement of spiritual pressures underscores the necessity for the church to reassess and introspect to determine how it might fulfil the needs of others, like Christ, while also serving as a spiritual resource in times of adversity (Dames & Dames 2025:11). The church has historically played a vital role in education and caregiving. Jansen, Pretorius and Van Niekerk (2009:67–68), referencing Sifuna (1990) and Maarthai (2009:38), assert that the church has a longstanding engagement in formal education in Africa, a position it continues to uphold. Moreover, Jansen et al. (2009:70) contend that the church possesses a divine mandate and hence should not undertake obligations that belong to other societal organisations or endorse secular ideology in education. This indicates that the church should maintain its historical emphasis on a holistic approach to foster comprehensive counselling services.

Distinctions in approach: Pastoral counselling versus other mental health professionals

Pastoral counsellors possess distinctive traits that differentiate them from other professionals. A primary distinction resides in their training. Pastoral counsellors are equipped to incorporate the theological anthropology, the theology of grace and redemption, and resources from religious communities into their practice, setting them apart from other mental health professionals. Roberts (2017:xxiii) posits that the fundamental inquiry in Christian theological anthropology is, ‘What constitutes the image of God in humanity?’ In practical theology, the imago Dei shapes the integration of pastoral counselling into SCSs. Perceiving pupils as embodiments of the divine image (Gn 1:26) implies that counselling should cultivate their intrinsic dignity, purpose, and relational potential with God and others. A second distinguishing trait relates to the training trajectory of pastoral counsellors; nevertheless, it must be recognised that this trajectory is inconsistent among jurisdictions and even within South Africa. Training is organised in stages rather than being individualised. Pastoral counsellors often acquire a higher certificate or diploma at National Qualifications Framework (NQF) Level 5–6, which includes biblical and theological ideas, essential counselling skills, ethics, active listening, crisis intervention, and referral systems. Pastoral counsellors generally hold a qualification at NQF Level 7–8, including a bachelor’s degree, honours degree or postgraduate diploma in practical theology, pastoral counselling, or a related field, frequently augmented by previous or simultaneous qualifications in psychology or social work. The designation of specialist or pastoral therapist aligns with NQF Level 9–10 qualifications, encompassing master’s or doctoral degrees, in addition to supervised practice hours. In South Africa, these titles are awarded by the CPSC, a specialised body of the SAQA-registered ACRP, each linked to a corresponding NQF-registered scope of practice. A clinical-psychological focus is not intrinsically incorporated in pastoral counsellor training. Meyer (2020) demonstrates that the existing CPSC classification functions primarily as a designation for religious practitioners, rather than a licence for legislative counsellors or therapists, with training prerequisites that vary considerably among providers. In jurisdictions where pastoral counsellors undertake clinical-equivalent roles, such as those recognised by the United States Association for Clinical Pastoral Education (ACPE), or the National Board for Certified Pastoral Counsellors (NBCPC). Additional requirements typically include a Master of Divinity, a master’s or doctorate in pastoral counselling, at least one unit of Clinical Pastoral Education (CPE), and several hundred hours of supervised practice (Odeleye et al. 2024:104). This article advocates for a minimum standard to guarantee the theological integrity and clinical accountability of pastoral counsellors within South African SCSs: a recognised NQF Level 7 qualification in practical theology or pastoral counselling, supplemented by formal coursework in counselling theory, trauma-informed care, cultural competence, and ethics; supervised pastoral counselling practice hours, and CPSC-designated affiliation with an appropriate scope of practice. When pastoral counsellors function within a multidisciplinary SCSs-team with HPCSA-registered psychologists and social workers, the necessity for legislative regulation, proposed by Meyer (2020), becomes a must rather than a potential ideal. Training may also encompass certain focal areas, such as trauma-informed pastoral care and assistance for mental health concerns (Odeleye et al. 2024:104). This indicates that pastoral counsellors are educated in both psychology and theology. Abidogun (2022:6) asserts that pastoral therapy is unique, as it integrates psychological and theological concepts to enhance the healing process. Secondly, a distinguishing quality that differentiates them from other professionals is their educational attainment. In certain cases, pastoral counsellors have more extensive education than social workers. The educational credentials of pastoral counsellors in South Africa are significantly varied. Some individuals hold formal academic qualifications in practical theology, complemented by additional training in psychology, social work, or counselling; many are primarily educated in theological institutions, or seminaries that do not include clinical or psychological components; and others serve as lay counsellors, with little to no formal tertiary education. This heterogeneity presents a regulatory difficulty, noted by Meyer (2020), and is a principal reason why integration into SCSs cannot depend exclusively on the title pastoral counsellor. The proposed minimal standard for SCSs integration, presented in this article, addresses this issue by specifying certification level, supervised practice hours, ethical training, and CPSC Designated Affiliation as prerequisites. Conversely, numerous colleges offer students a variety of pastoral therapies, including kerygmatic, basic, Charismatic African, and client-centred approaches, aligning with their faith orientations (Neethling 2003a:36–37). This comprehensive theological education enables therapists to address ethical difficulties from doctrinal perspectives. Conversely, church institutions serve as intermediaries between spiritual direction and practical assistance. This method guarantees that counselling therapies are both psychological and congruent with the church’s goal and the client’s religious beliefs. Thirdly, pastoral counsellors recognise the constraints of their practice. According to Neethling (2003b:36–37), pastoral therapists, in contrast to medical doctors, lack the authorisation to prescribe drugs. Pastoral counsellors operate in a distinctive realm, integrating spiritual and relational methodologies while complementing clinical care rather than competing with it. Odeleye’s (2022:8) study emphasises the necessity for pastoral counsellors to excel in establishing limits within their profession. This corresponds with the findings of Lee et al. (2025:436) that counsellors recognised the necessity of referring severe patients to professional therapy. This underscores the proficiency of pastoral counsellors in facilitating referrals. By functioning within their parameters and integrating spiritual and relational care, pastoral counsellors enable the church to utilise this adaptive strategy to evolve into a comprehensive support network. This atmosphere combines spiritual advice with professional therapy, and as Kgatle and Spaumer (2023:2) assert, this practice will enable the local church to provide members with both spiritual direction and professional therapy. Thus, the church may establish a secure environment for students to express their challenges and obtain emotional support, while also motivating them to pursue professional assistance when necessary, utilising the pastor’s network.

Discussion

The need for multidisciplinary teams in student counselling services

Theology and Ubuntu both emphasise the importance of communal solidarity (Resane 2022:4). The African concept of Ubuntu encapsulates a reflective understanding of the individual in connection with their community. In the domain of SCSs, Ubuntu exemplifies a holistic approach, embracing the notion that ‘I am because we are’, which transcends mere rhetoric and signifies a dedication to enhancing students’ overall well-being. Furthermore, Resane (2022:1, 4) defines Ubuntu as a principle that underscores oneness and communalism. Individuals cannot exist in solitude, as humans are inherently social creatures. Ubuntu illustrates our interconnectedness, mutual dependence, and role within a larger context. This aim necessitates a comprehensive approach to decolonise SCSs. CordisBright (2018:1) underscores that multidisciplinary collaboration enhances knowledge, skills, and practices beyond service boundaries. It enables the reconfiguration and collective settlement of challenges in health and social care provision. Multidisciplinary teams consist of professionals from many healthcare fields, collaborating on patient care. This comprehensive care promotes a deep understanding of the complex needs and ensures the satisfaction of diverse requirements. Naidoo and Cartwright (2018:14) advocate for interdisciplinary teams in SCSs inside higher education, consisting of psychologists, social workers, educators, researchers, and administrative staff. This technique enables each member to provide distinct expertise, hence augmenting the service’s efficacy. Pastoral counsellors ought to be incorporated on the list provided by Naidoo and Cartwright. The exclusion of pastoral counsellors is problematic from a religious perspective, as secular therapy neglects the spiritual dimensions of students, concentrating exclusively on physical, emotional, and psychological factors. This suggests that higher education institutions neglect the spiritual aspects of students. This contradicts holistic religious perspectives that perceive humans as an interconnected organism, consisting of body, soul, and spirit. Student counselling services should include pastoral counsellors within multidisciplinary teams to effectively address clients’ physical, social, psychological, and spiritual needs (Mandelkow et al. 2021:2). Excluding pastoral counsellors from SCSs will undermine the acknowledgement of students’ spiritual dimensions and the intended multidisciplinary framework. An entirely integrated interdisciplinary team would incorporate them to utilise their expertise and address the spiritual aspects of students. The universal approach is inadequate concerning students’ wellness. Students require holistic treatment due to their unique emotional, psychological, and spiritual characteristics. This signifies that no professional should function beyond their specified area of activity. Pastoral counsellors should be incorporated into SCSs.

Rationale for integrating pastoral counselling into student counselling services

Academic pursuits can be arduous, as students encounter numerous challenges, including personal, emotional, psychological, and spiritual issues. Although secular counselling tackles many of these obstacles, spiritual concerns are frequently overlooked. The justification for this integration is that students’ issues may encompass not only emotional and psychological dimensions but also a spiritual aspect. Mason’s (2017:137) study identified spiritual stressors as a prominent issue among students, with 132 females (64.71%) and 72 males (35.29%) expressing spiritual worries, resulting in a total of 204 responses (90.67%). Theologically, these findings underscore the influence of spiritual and faith-related matters on students’ overall well-being. This indicates that spiritual well-being is inextricably linked to physical, emotional, and mental flourishing; one cannot exist without the others being considered. It also asserts that humans possess a spiritual dimension that must be nurtured for completeness, embodying the essence of Ubuntu. The incorporation of pastoral counselling into SCSs is crucial for addressing spiritual stress, and hence enhancing support structures. Singh and Bhagwan (2020:404) similarly emphasise the importance of clients’ spiritual lives, suggesting that their integration into care may improve overall wellness. This substantiates the notion that pastoral counselling ought to be an integral element of holistic student care, considering its capacity to improve spiritual needs and health outcomes. Lee, Saili and Yusuf (2024:213) assert that neglecting religious values, including spiritual dimensions, when confronting life’s obstacles, may seem superficial and indifferent. This pertains to spiritual neglect, when the spiritual dimensions of human nature are overlooked in favour of other facets, including physical, emotional, and psychological elements. This approach contravenes the holistic theological anthropology that perceives persons as integrated entities, highlighting a theological inadequacy in acknowledging the complete imago Dei in students, as well as a clinical deficiency in addressing their comprehensive needs. Addressing this deficiency necessitates a reassessment of SCSs and a transition from secular methodologies. A compelling justification for integration is the decolonisation of SCSs. Secular counselling embodies a colonial mentality that marginalises indigenous and African viewpoints. Sinclair (2019:71) asserted that South African SCSs should reassess Western-centric methodologies and cultivate more Africanised techniques to identify and confront colonial and repressive effects. In essence, it is imperative to decolonise SCSs in South Africa. Western paradigms frequently delineate the mind from the body, whereas African perspectives underscore the interrelation of mind, body, and spirit. The incorporation of pastoral therapy can rectify historical exclusions by reinstating African spiritual ideas that were marginalised by Western secular counselling. This integration would enhance counselling services that are more culturally relevant and contextualised to African perspectives. It could additionally enhance current student services, providing an extra tier of support.

The role of pastoral counselling skills and approaches in student counselling

Pastoral counselling employs several counselling skills and methodologies. These competencies and methodologies equip pastoral counsellors with a systematic framework to deliver significant guidance and enhance the efficacy of their treatments. Pastoral counsellors assist clients in addressing their emotional, psychological, and spiritual needs (Kilengi 2023:152). These counsellors can employ the necessary skills and methodologies in student counselling.

Cognitive-behavioural therapy

Cognitive-behavioural therapy (CBT) is psychotherapy that analyses the relationship between thoughts, emotions, and behaviours. This asserts that detrimental emotions and behaviours originate from cognitive processes influenced by relationships and the environment. It is efficacious in the treatment of major depressive disorder, generalised anxiety disorder, social phobia, drug use disorder, and obsessive-compulsive disorder (Turner & Napolitano 2010:226, 227). Theologically, several counsellors began to implement CBT to tackle psychological disorders, including anxiety. This adoption has faced considerable criticism. Proponents of biblical counselling in the nouthetic tradition, notably Adams (1970) and Lambert (2016), argue that the reliance on secular psychological principles diminishes the authority of Scripture and creates discord between secular methodologies and biblical principles. Powlison (2010) and Adams (2010) contend that CBT erodes theological certainty and overlooks critical aspects of spiritual existence, particularly the concepts of sin and transformation, due to the absence of a biblically grounded norm for evaluating thoughts and actions. Although it incorporates aspects of human responsibility, it is insufficient because it fails to adequately anchor healing in the Christological framework (Iskandar et al. 2025:546). The efficacy of CBT in many mental health disorders indicates that pastoral counsellors may integrate its ideas, provided this integration does not compromise the authority of scripture in any respect.

Person-centred approach

The person-centred approach underscores the importance of the therapeutic relationship and the responsibility of the counsellor in fostering a non-judgemental atmosphere that enables clients to articulate their thoughts and feelings. This perspective posits that individuals possess the potential for internal growth and development (Kilengi 2023:153). This approach operates on the principle of honouring and acknowledging the client’s dignity, which embodies the essence of the imago Dei. The creation of individuals in the image and likeness of the divine underscores the intrinsic dignity of each person (Mufanebadza & Masengwe 2025:1). This advocates for the recognition of each individual’s intrinsic dignity and value. Through this method, pastoral counsellors can prioritise nurturing and establishing a secure, non-judgemental environment for students to express their feelings as embodiments of the divine image.

Spiritual or faith-based approach

Pastoral therapy utilises resources such as prayer, Scripture, and community engagement to facilitate individuals’ spiritual development and connectedness (Abidogun 2022:8). Consequently, pastoral counselling incorporates Scripture to assist persons in navigating their difficulties. This indicates that pastoral counsellors can utilise biblical principles to assist students in addressing their difficulties and promoting their overall well-being. In pastoral therapy, Scripture serves as a resource for healing. Donkor (2022:5) stressed that the objective of pastoral care and therapy is to assist persons in addressing their issues successfully to facilitate recovery. Healing is associated with the pneumatological perspective, which derives the original and intended meaning of cura animarum. This perspective on soul care conceptualises completeness as healing, encompassing both physical and spiritual restoration of all existential life challenges. ‘Healing is thus suggested as a comprehensive method of caregiving’ (Dames & Dames 2025:5, citing Louw 2017:3). A further element of this methodology is prayer. Prayer, a prevalent motif in both the Old and New Testament, is essential for Christians. According to Van der Merwe (2026), prayer functions as a means of communication with God and as an endeavour to enhance our relationship with him. The Bible underscores that a prayer offered in earnest faith can achieve remarkable outcomes (Ja 5:15); it can result in both physical and spiritual rejuvenation. In the realm of student counselling, prayer serves as a mechanism and a plea for divine intervention, enabling God to direct both the counsellor and the counselee during the process.

Functions of pastoral counselling in student counselling

Pastoral counselling encompasses seven functions. These functions are crucial in fostering comprehensive wellbeing, personal development, and an enhanced connection with oneself and others. They are crucial in tackling human difficulties and facilitating transformation. According to Donkor (2022:5), pastoral therapy involves interventions by Christian representatives designed to heal, sustain, guide, and reconcile persons’ meanings and existential concerns. In addition to the aforementioned purposes of healing, maintaining, leading, and reconciling, pastoral counselling also encompasses empowering, liberating, and loving functions.

Healing

The healing process includes all aspects of pastoral counselling, such as sustaining, liberating, caring, empowering, directing, and reconciling. Nanthambwe (2024:7), referencing Lartey (2013) and Parsons (2002:147), underscores the significance of providing healing to individuals experiencing diverse forms of pain. The healing aspect of pastoral care pertains to restoring an individual experiencing pain to a state of comprehensive bodily, emotional, and psychological well-being, thereby reinstating their whole wellness. Nonetheless, a holistic approach to healing necessitates the consideration of numerous dimensions, including spiritual healing. God’s proclamation in Jeremiah 30:17: ‘For I will restore you to your health and heal your wounds’, indicates that God possesses the capacity to heal individuals emotionally, physically, and spiritually. This passage is found in the Book of Consolation (Jr 30–33), where Jeremiah shifts from pronouncements of judgement to declarations of covenant restoration for the exiled community (Brueggemann 1998:271). The Hebrew verb rāphā’ [to heal], incorporates both medical and covenantal connotations within the prophetic literature (Thompson 1980:559), and the wound mentioned, is identical to the one considered incurable in Jeremiah 30:12–15, representing a condition that is concurrently physical (the trauma of the Babylonian invasion), social (Zion perceived as an outcast), and theological (the consequence of covenant disloyalty). The ensuing verses validate the complex dimensions of the expected restoration: the rebuilding of the city (Jr 30:18), the rejuvenation of communal existence and happiness (Jr 30:19–20), the restoration of equitable governance (Jr 30:21), and the reaffirmation of the covenantal proclamation, ‘you shall be my people, and I will be your God’ (Jr 30:22). The healing mentioned in Jeremiah 30:17 encompasses not only the physical domain but also relational, social, and spiritual rejuvenation, providing scriptural support for a holistic approach to healing in pastoral care. In this perspective, healing encompasses not just the physical aspect but also several elements of the individual. From this perspective, pastoral counselling attends to all wounds, both apparent and unseen, addressing many dimensions and facilitating repair. The healing aspect of pastoral care for South African students in the post-apartheid era emphasises a holistic approach. It transcends secular counselling by addressing the soul care of students, and by doing so, it encompasses psychological, spiritual, and emotional aspects. It also acknowledges that student distress is frequently associated with social injustice, necessitating their healing.

Sustaining

The sustaining process allows people to access their inner power through introspection during challenging circumstances. Consequently, the approach emphasises the development and exchange of strength and support at each stage. This enables individuals to effectively manage and overcome challenging situations encountered in life (Okoye & Okoye 2022:121). This indicates that the sustaining process regards self-reflection as a crucial tool. It encourages self-reflection, recognising that human resilience can be harnessed and enhanced in the face of adversity. Van der Watt (2018:2), referencing Clebsch and Jaekle (eds. 1994), emphasises that the essence of care includes the function of sustenance, necessitating a specific content of care within a defined framework. The function is fundamentally grounded in the biblical imagery of the shepherd (Ps 23; Jn 10). God can accompany us even in the ‘valley of the shadow of death’ (Ps 23:3); when we relinquish our burdens to hm, he can uphold us (Ps 55:22). In the context of supporting students in post-apartheid South Africa, pastoral counselling provides a guiding strategy for this generation that confronts historical oppression.

Empowering

Counselling is a process in which individuals in ministry employ individual and group interactions to enhance personal strength and strengthen relationships (Donkor 2022:5). Pastoral counselling enables individuals to navigate distress and cultivates resilience. It aims to enhance individuals’ skills to confront many problems, including physical, emotional, psychological, and spiritual dimensions. 1 Thessalonians 5:14 instructs believers to ‘encourage the fainthearted’ and to ‘assist the weak’. This passage acknowledges the many needs within the church, emphasising the church’s responsibility to address these persons’ needs. Consequently, pastoral counselling ought to function as a foundational support for vulnerable and timid pupils, addressing their trauma and disparities. Pastoral counsellors can create a secure and supportive environment for students, facilitating the discovery of their inner potential and resources to promote personal development and self-awareness.

Guiding

Guidance in a pastoral environment pertains to aiding individuals in navigating difficult decisions. Guidance employs both deductive and inductive methodologies. The deductive approach employs individuals’ pre-existing resources and values to facilitate decision-making, whereas the inductive approach assists individuals in aligning with particular values and criteria to guide their decision-making (Maureen 2014:32). The Bible underscores the importance of depending on ’another Counsellor’ (the Holy Spirit), who directs us appropriately and unveils the truth. In the post-apartheid environment of South African students, pastoral counselling facilitates guidance through the teachings of God’s word (Ps 119:105). The objective is to guide students appropriately, enabling them to confront historical trauma and relinquish disdain.

Nurturing

Nurturing is an art centred on promoting development amid transformation. It concerns the utilisation of one’s human and spiritual potential to foster development throughout the various stages of life. This function is linked to the developmental concept of pastoral care, which seeks maturity and individuality (Louw 2012:5). Students are encouraged to transcend their present circumstances, as these conditions do not represent their ultimate goal. This is scripturally associated with Jeremiah 29:11: ‘For I know the plans I have for you’. This emphasises perseverance and recognising that God is present in our affliction. In the context of South African students in the post-apartheid era, nurturing as a component of pastoral counselling asserts that God is sovereign and that his benevolent intentions and earthly adversities may coexist. This function enables the church to promote wholeness in individuals’ lives.

Liberating

Liberation is the process of assisting persons in breaking free from oppression or injustice. Within Christian societies, this function holds three key significances. Manda (2017:3) references Gutierrez (2023:248) to assert that this function emphasises the political freedom of marginalised individuals and social divisions, the historical progression of people’s freedom, and salvation from sin, which facilitates a communal life with the Lord. This is based on multiple scriptural grounds. Significantly, one may reflect on the narrative of God liberating the Israelites from enslavement in Egypt (Ex). This underscores God’s compassion for individuals in distress and anguish (Ex 3:7). This is also connected to Jesus’s goal ‘to liberate those who are oppressed’. The church can announce and liberate the oppressed by ‘releasing them from the burden of sin, providing solace, and freeing them from the yoke of the demon’ (Kgatle 2019:67, citing Nwaomah 2005:54). Pastoral therapy can assist students in overcoming difficult issues within student counselling programmes. It can assist students in attaining release from obstacles hindering their development, alleviating emotional, psychological, and spiritual encumbrances.

Reconciling

The reconciliation function aims to restore relationships among individuals and between humanity and God. This role employs two methodologies: forgiveness and punishment. Forgiveness relies on confession and repentance, while discipline involves aiding others in cultivating constructive connections (Maureen 2014:32). Both biblical and African cosmologies recognise the significance of reconciliation as the ‘repair of relationship’ (Manda 2017:2). The Bible underscores that God reconciled the world to himself via Christ (2 Cor 5:18–21), and consequently, believers are commanded to reconcile with others (Mt 5:23–24). African cosmology emphasises communality and unity, embodying the concept of Ubuntu. In the ecclesiastical context, this signifies that the church bears the burden of adjudicating personal disputes within the community (Mt 18:15–17). In the realm of student counselling, pastoral therapy can significantly assist students in repairing fractured relationships, promoting forgiveness, and facilitating the re-establishment of connections through accountability.

Implications for future practice

The incorporation of pastoral counselling into SCSs requires the implementation of a more comprehensive strategy, meeting students’ spiritual and emotional requirements. This integration facilitates the enhancement of counsellors’ capabilities to address students’ spiritual issues and diminish occurrences of poor spiritual engagement. This article poses a significant theological inquiry: What defines an individual’s wholeness? This inquiry highlights the disregard for spiritual qualities, suggesting that secular counselling functions inside a prejudiced mindset. It is essential to recognise that students are multi-dimensional beings and should be seen as spiritual, emotional, psychological, and physical entities. This necessitates a pragmatic theological answer that contextualises current frameworks and demonstrates cultural sensitivity, suggesting that pastoral care in higher education should honour individuals as divine image bearers (Imago Dei) from various faith traditions. This underscores the church’s obligation to deliver comprehensive pastoral care that includes spiritual, emotional, and psychological dimensions. The church needs to enhance current campus ministries instead of opposing them. This collaboration will benefit both students and the counselling services. The incorporation of pastoral counselling highlights the imperative to decolonise SCSs, transitioning away from Western secular approaches. The decolonisation process is a theological endeavour that requires the creation of indigenised pastoral care models based on African theology and Ubuntu values.

Conclusion

This article examined the incorporation of pastoral counselling into SCSs at South African institutions, highlighting that students’ concerns may possess spiritual aspects. The study emphasises the existing deficiencies in SCSs, underscoring the necessity of holistic support to meet students’ emotional, physical, psychological, and spiritual needs, which embody the principles of imago Dei and Ubuntu. Consequently, the study underscores the necessity of decolonising SCSs to provide culturally pertinent support systems. The establishment of an indigenous pastoral care framework, grounded in African theology and Ubuntu ideals, is essential to meet the specific needs of students in this context. The incorporation of pastoral counselling beyond mere service enhancement; it embodies the concepts of imago Dei and cura animarum, which are essential in this setting. This signifies a dedication to the theological imperative for human completeness that both the church and the university are expected to maintain.

Acknowledgements

The authors declare they have no financial or personal relationships that may have inappropriately influenced them in writing this article.

Mamongatane L. Monyepao: Conceptualisation, Data curation, Formal analysis, Investigation, Methodology, Project administration, Resources, Writing - original draft, Writing - review & editing. Ndidzulafhi Mudau: Conceptualisation, Data curation, Formal analysis, Investigation, Methodology, Resources, Writing - original draft, Writing - review & editing. Both authors reviewed the article, contributed to the discussion of results, approved the final version for submission and publication, and take responsibility for the integrity of its findings.

This article followed all ethical standards for research without direct contact with human or animal subjects.

This research received no specific grant from any funding agency in the public, commercial, or not-for-profit sectors.

The authors confirm that the data supporting this study and its findings are available within the article and its listed references.

The views and opinions expressed in this article are those of the authors and are the product of professional research. It does not necessarily reflect the official policy or position of any affiliated institution, funder, agency, or that of the publisher. The authors are responsible for this article’s findings, and content.

References