In this study, I emphasize that pastoral practice revitalizes the significance of spiritual life as an alternative way to negotiate the science of well-being. This article is written from the perspective of practical theology, which is framed as a way of “living well” in which it is doubtful for both the individual and community to fulfill the good life without spirituality. Such an approach entails a degree of a transformative and transcendent life created by new senses, attentions, knowledge, ontological understanding, and disciplines out of the experience of the triune God. This study responds to the vocation of practical theology according to Ruard Ganzevoort and Johan Roeland, who assert that, “In its focus on praxis, practical theology has evolved out of three historical different styles of theology with differing concepts of and methodological approaches toward praxis: pastoral theology, empirical theology, and public theology.” They suggest that pastoral practice should be something that contributes to the culture of well-being and that the roles of spiritual life in the formation and reformation of the good life should be clarified.

在本研究中，我强调说，放牧实践重振了精神生活的重要性，将其作为谈判幸福科学的另一种方式。本文是从实践神学的角度撰写的，该理论被构想为一种“生活得很好”的方式，其中个人和社区都对没有灵性的美好生活充满怀疑。这种方法需要一定程度的改造和超越的生活，这些生活是由三位一体的上帝的经验所产生的新的感觉，注意力，知识，本体论的理解和纪律所创造的。Ruard Ganzevoort和Johan Roeland认为这项研究是对实践神学的回应，他们断言：“在关注实践方面，实践神学是从三种历史上不同的神学风格中发展出来的，它们具有不同的实践概念和方法论方法：牧草神学，实证神学和公共神学。” 他们认为，牧业实践应该有助于幸福文化的发展，应当阐明精神生活在美好生活的形成和改革中的作用。