Dreaming of spiders: Abuse,economics, and theological insecurity in pastoral counseling

... This hope in no hope is clearly demonstrated in the following dream of a young adult woman who had been severely hurt emotionally in her relationships in her family of origin and again in her failing marriage. In this dream, which was presented in a group and dealt with mainly by my co-therapist, the woman placed herself in a glass room like a shower, with the handle to the room's only door on the outside. There was a crack in the glass of one of the room's corners, and through this crack came some spiders. She was lying on the floor and the spiders began to crawl over her. Though she screamed for help, no one would come to open the door. As one approach (among many) to the interpretation of this dream my colleague utilized the manipulation of the dream symbols to ask her to imagine that the spiders had changed into kittens. She resisted this suggestion intensely, saying that she could not allow such an imaginary change. Besides, the spiders weren't too bad to endure, for if she changed the spiders into kittens and the kittens turned out to be evil, then she would be at her rope's end. She preferred to live with her perspective that the world is hostile rather than risk the possibility of another hope being shattered. (Jordan, 1986, pp. 98–99)     

Toward a theology of maturity in pastoral care

Popular theology has neglected a developmental perspective and has reinforced the concepts of human inadequacy and divine self-sufficiency. This has tended to keep persons in a state of infantile dependency on a super-father-figure God. Pastoral care, with its concern for the person and its commitment to the processes of growing and maturing in the self and in relationships, needs a theological frame of reference which positively reinforces a developing maturity in relation to God, as well as self and others.Formerly Associate Professor of Psychology of Religion and Pastoral Care at Midwestern Baptist Theological Seminary, Dr. Woodruff is Executive Director of the Peninsula Pastoral Counseling Center, Hampton, Virginia.     

The will to be known: Toward a pastoral anthropology of the self

Explores the concept of the will to be known as a metaphor for the self as process in relationship. Dietrich Bonhoeffer's theological anthropology and Heinz Kohut's self psychology provide the background for a multilingual pastoral anthropology that transcends a narrow focus upon the self as an autonomous unit of meaning. The discussions attends to four dimensions of the will to be known and to dynamics of shame within the emergence and existence of the relational self.     

Overdosing on Organization Development: Toward criticalness in pastoral administration

The Organization Development movement is a positive and potentially fruitful influence that is being felt in the area of church administration. However, there may be problems involved in transferring the techniques of the movement directly and uncritically into congregational administration. Alluding to research which suggests that the matrix of congregational administration may be radically different from the matrix in which Organization Development was designed, the author pleads for criticalness in the appropriation of Organization Development techniques by pastors. He further suggests that pastoral administrative behavior in service to goals and values that are shared by both the Organization Development movement and the clergy may at times resemble behavior in service to exactly the opposite values.     

A dilemma for the soul theory of personal identity

The problem of diachronic personal identity is this: what explains why a person P₁ at time T₁ is numerically identical with a person P₂ at a later time T₂, even if they are not at those times qualitatively identical? One traditional explanation is the soul theory, according to which persons persist in virtue of their nonphysical souls. I argue here that this view faces a new and arguably insuperable dilemma: either (a) souls, like physical bodies, change over time, in which case the soul theory faces an analogue problem of diachronic soul identity, or (b) souls, unlike physical bodies, do not change over time, in which case the soul theory cannot explain why souls relate to particular bodies over time and so at best only partially explains personal identity. I conclude that the soul theory fares no better than physicalist-friendly accounts of personal identity such as bodily- or psychological-continuity-based views.     

Canadian ethnographic study of sources and definitions of theological reflection in pastoral care and counseling

What are the sources and definitions of theological reflection developed by Canadian practitioners of pastoral care and counseling? This study is part of a larger qualitative research project on theological reflection. This research reviews the literature, describes the ethnographic method, and presents the findings with a sample of 75. Main sources are sacred texts, personal experience, experiences of clients, and traditions of faith group. Definitions are meaning making, discovering the divine and discipleship with recommendations for future research listed.     

Beyond trigger warnings: Toward a trauma‐informed andragogy for the graduate theological classroom*

Although development of trauma‐informed pedagogy for elementary and secondary classrooms has developed significantly, a dearth of resources for trauma‐informed andragogy in graduate theological classrooms remains. Theological classrooms are a unique context in which many students and professors carry experiences of trauma with them. This article makes the case for the need for a trauma‐informed andragogical model for the graduate theological classroom by: discussing the pervasiveness of trauma; providing definitions of key terms that need to be understood for elaborating a trauma‐informed andragogy; recommending trauma‐informed principles for course design and class‐session planning based in safety, trust, choice, collaboration, and empowerment; and identifying a few next steps for cultivating trauma‐informed classrooms and institutions at the graduate level.     

Some Reflections on the Psychoanalytic Theory of Motivation: Toward a Theory of Entelechy

The psychoanalytic theory of motivation needs to be recast in a vitalistic holistic (holographic) language that liberates it from its constraints to the drives and expresses that it constitutes an indivisible function of being- and continuing to being-alive. In the development of his thesis the author retraces the history of Freud's acquaintance with the idea and points out that Freud required a theory of unconscious motivation or intentionality to account for the creation of unconscious phantasies–and ultimately for psychic determinism. Psychic determinism became the template for the concept of psychic responsibility.

The author attempts to place the concept of motivation into the more all-inclusive and more vitalistic notion of entelechy so as to express its more holographic and numinous nature. A discussion of the relationship between motivation and its associated entities is made. These include volition, will, intentionality, agency, and autochthony. It is pointed out that motivation can be considered to be holographic in so far as one can consider the whole individual to be motivated, but along side this consideration one sees motivation within each portion of the psychic apparatus and also with each internal object. A case history is presented which demonstrates abulia (absence of motivation).     

Clinical pastoral education (CPE) on the prairie

While the Clinical Pastoral Education (CPE) method is usually employed in the health care setting and pointed toward the pastoral care of the sick, it can be adapted to the pastoral care and supervision of students doing ministry in the political, economic, and cultural systems of the rural community. In this article, the author, who speaks from thirty years of experience as a CPE supervisor in small towns in eastern South Dakota, describes his approach, an approach that emphasizes immersion in the general systems of struggling communities on the Great Plains. From his experience, he derives ten practical lessons that are applicable to CPE work in the rural context or in any pastoral setting.