How much can people really change?

The basic purpose of pastoral counseling, and counseling in general, is to help people change. Therefore, it's critically important to understand the nature of change and to have realistic expectations with respect to how much people can change. To expect too little change can lead to underachievement and despair, whereas to expect too much change can cause needless frustration and an abiding sense of failure. This article discusses behavioral change, its potential and its limits, from the point of view of genetic potential and offers some specific pastoral implications.     

A Cross-Cultural Case for Convergence in Pastoral Thinking and Training

This article argues for convergence of pastoral training models as a consequence of the pluralistic nature of contemporary life. It proposes a more active partnership between pastoral disciplines in an attempt to bring wholeness to pastoral service and to pastoral education in a multicultural context. Pastoral counseling, pastoral care and pastoral ministry are presented as mutually complementary and as under girded by the same pastoral theological principle of genuine encounter. Since pastoral theology is informed by personal experience, the author illustrates his points by reference to personal cross-cultural experience. This article is an adaptation of a paper delivered at a multicultural conference in Seoul, Korea in November 2008.     

History and Method of Charles V. Gerkin’s Pastoral Theology: Toward an Identity-Embodied and Community-Embedded Pastoral Theology,Part I. History

The purpose of this article is to explore the legacy of Charles V. Gerkin’s pastoral theology and to construct a method of pastoral theology. In Part I, I will trace within a larger context of pastoral theology the history of Gerkin’s pastoral theology since his early clinical praxis. In Part II, I will explore his method of developing pastoral theology and construct a renewed critical and constructive method of pastoral theology, reflecting on the implications of exploring the history and method of his pastoral theology.     

History and Method of Charles V. Gerkin’s Pastoral Theology: Toward an Identity-Embodied and Community-Embedded Pastoral Theology,Part II. Method

The purpose of this article is to explore the legacy of Charles V. Gerkin’s pastoral theology and to construct a method of pastoral theology. In Part I, I will trace within a larger context of pastoral theology the history of Gerkin’s pastoral theology since his early clinical praxis. In Part II, I will explore his method of developing pastoral theology and construct a renewed critical and constructive method of pastoral theology, reflecting on the implications of exploring the history and method of his pastoral theology.     

Pastoral care and psychology of religion: Toward a new alliance

This paper explores the possibility of a closer working relationship between psychologists of religion and professionals in pastoral care. The first part identifies the major conceptual problems of pastoral psychology and pastoral theology. The second part indicates how psychology of religion provides pastoral psychology and pastoral theology with resources for solving these problems. The author concludes that grounds for an alliance between psychology of religion and pastoral care clearly exist; both, for example, share a fundamental interest in personal transformation and integration.This article was presented on the occasion of Professor Capps' installation as a member of the Phillips faculty.     

Cross-cultural pastoral counseling: Method or hermeneutic?

This article explores some of the meta-questions that emerge when talking about “cross-cultural pastoral counseling.” Is it a distinct counseling method or a practical hermeneutic that prompts the counselor to examine his or her therapeutic approach? The author argues that “cross-cultural pastoral counseling” is really a hermeneutic that challenges the pastoral counselor to an ongoing evaluation of how and to what extent his or her approach to pastoral counseling may be guided by dominant social convention versus the gospel mandate of Matthew 25: 31–46 [RSV]. The article reviews relevant literature, discusses three fundamental changes (“conversions”) that are necessary for the pastoral counselor in order to do cross-cultural pastoral counseling, and presents a case illustration involving a multi-cultural pastoral counseling intervention.     

Coping with the stress of pastoral counseling

Using a stratified random sample of the three membership categories of the American Association of Pastoral Counselors, this study investigated the experience of stress, related to the pastoral counseling profession, among 143 pastoral counselors and 95 of their spouses. In addition, the study examined how pastoral counselors were coping with stress by evaluating self-reported functional and dysfunctional behaviors. The data indicated that pastoral counselors and their spouses did not report high levels of stress related to the pastoral counseling profession. However, significant differences were found by work setting and age for pastoral counselors regarding the level of stress experienced. The data also indicated that pastoral counselors reported using more functional stress reduction behaviors than dysfunctional stress reduction behaviors.     

Pastoral counselling in Britain: an introduction

A brief historical survey is given of the development of pastoral counselling in Britain. The positive contribution and qualities of the British pastoral counselling movement are acknowledged, but it is also recognised that the pastoral counselling scene in Britain is deeply fragmented and the causes of this fragmentation are briefly discussed. The articles in this symposium are welcomed as a sample of current thinking within British pastoral counselling. Four of the articles are fundamentally concerned with the nature and identity of pastoral counselling as a discipline, and another two explore specific elements of therapeutic practice (namely, prayer and forgiveness) that are historically associated with pastoral care. The presentation of original empirical research within some of these articles is also welcomed as a constructive development in the context of British pastoral literature.     

Ken Wilber's Transpersonal Psychology: An Introduction and Preliminary Critique

Ken Wilber is unquestionably the leading figure in the developing field of Transpersonal Psychology, and his work deserves serious engagement by pastoral theologians and pastoral counselors who seek to find their place in today's postmodern, post-Christian culture. This article summarizes the key concepts of Wilber's model of Transpersonal Psychology, provides an elementary pastoral and theological critique of his ideas, and suggests contributions that Wilber's thought can make to the field of pastoral theology and pastoral counseling.     

Love as a Starting Point for Pastoral Theological Reflection

This article draws on recent work in the theology of love to propose steps toward the development of a pastoral theology of love in order to inform the practice of pastoral care. A pastoral theology of love is a necessary foundation for an ecclesial practice of pastoral care that promotes growth in love. The article defines love and addresses key issues in the theology of love, namely, human agency and the analogies that exist or do not exist between human and divine love and the concept of growth in love, or sanctification. The article concludes by proposing and sketching some key features of a pastoral theology of love for pastoral practice.     

Why We Do What We Do When We Teach Pastoral Theology at United Theological College (UTC), Sydney

This paper seeks to reflect in a narrative way on the pedagogical processes involved in teaching pastoral theology at United Theological College, Sydney. The paper recognizes that the process of learning pastoral theology is a significant part of the content learned in pastoral theology. The learning process in pastoral theology also contributes to (trans)formational learning in those being formed for ministry. The paper seeks to contribute to the community of pastoral theologians by reflecting on the experience of teaching within a particular school.     

Praying with those who might forget: pastoral considerations with memory impairment

This article gives an account of a person who had memory impairment and received pastoral care, with an emphasis on pastoral needs and prayer. The author provides a first-hand account addressing both sides of the pastoral care interaction. She experienced years of memory impairment comparable to mild to moderate Alzheimer's Disease. Now, however, she is a seminarian. She provides a detailed account of pastoral care received during the time of memory impairment and considers both the visiting pastor's intent and the author's recollection of the prayer and pastoral care received. Part of the uniqueness of this account is that persons with memory impairment do not usually regain their cognitive functioning and then also obtain pastoral education from which to provide the guidance gained as both patient and pastor.     

Discrete varieties of care in the clinical pastoral tradition: continuing the dialogue

In the current cultural context, clinically trained ministers, lay and ordained, offer themselves to troubled souls through at least three distinct varieties of assistance: pastoral care, pastoral counseling, and pastoral psychotherapy. This essay delineates three accepted disciplines, emphasizing the importance of ascertaining, and perhaps re-evaluating, the particular needs and desires of persons who are in physical, mental, or spiritual distress. "Pastoral care," "pastoral counseling," and "pastoral psychotherapy" each play an important role in fulfilling the traditional mandate for "the cure of souls."     

Stewardship Models of Pastoral Care,Counselling and Supervision: The Commonians Meet Ricoeur at Worship

The common factors debate in psychology and, more recently, marriage and family therapy is slow to erupt in pastoral care and counselling. This article introduces the common factors debate into pastoral science by proposing the Stewardship Models of Pastoral Ministry and Supervision. The model integrates common factors research and pastoral practice using Ricoeur’s “economy of the gift” ethic. The model’s focus is pastoral care, counselling and supervision in congregations, a unique community context in search of an adequate pastoral praxis.     

Pastoral counseling and pastoral care: is there a difference?

The author argues that there is little difference between pastoral counseling and pastoral care. Utilizing an evidence-based and narrative approach, he examines the ideas of a variety of historical and contemporary writers to illustrate this thesis. Along with historical and contemporary writings on the topic, the author includes his own clinical experiences and associations to illustrate his conviction that pastoral counseling and pastoral care are more alike than different.     

Seeing Things Differently and Not Being Looked At

Three traits inform a pastoral theological hermeneutic. These include: interpreting “the living human web”; relying upon the unique location and nature of pastoral theological imagination; and embodying the power that comes with knowledge and the discernment of meaning. These traits often lead to pastoral theologians seeing things in a different light than colleagues in other theological disciplines, while often holding comparatively less power or influence in the academy. The image of the pastoral theologian as hermeneutical juggler is identified to complement existing metaphors that can inform the identity and hermeneutic of a pastoral theologian.     

Transformational Leadership and Pastoral Leader Effectiveness

In this study multiple variables as they relate to pastoral leader effectiveness were examined. The Multifactor Leadership Questionnaire (MLQ), NEO-Five Factor Inventory (FFI), and Spiritual Transcendence Scale (STS) were used to measure the leadership styles, personality, and spirituality of 93 pastors and assess which variable predicted pastoral leadership effectiveness. The results indicated that transformational leadership style showed significant correlations with pastoral leader effectiveness; only one dimension of the MLQ’s transformational leadership scale (individual consideration) was a significant predictor of pastoral leader effectiveness. Other limited findings suggest that personality and spirituality also contributed to pastoral leadership effectiveness.     

Playing Church: Toward Critically Creative Pastoral Practices

The author develops theory and practices that contribute to psychological health and well-being in pastoral ministry. Drawing on experiences in congregational ministry and clinical pastoral learning environments, the author argues for the benefit of a playful pastoral education method informed by the critical pedagogy of Paulo Freire and the theological worldview of Jurgen Moltmann. Attention is given to explication of core principles and practical application that foster soul-filled creativity in pastoral ministry.     

Toward professionalism or voluntarism in pastoral care

In its modern evolution as a subprofession, pastoral counseling has increasingly developed professional criteria to determine who can and who cannot legitimately do pastoral counseling. This trend moves pastoral counseling toward the medical profession and away from the life and mission of the institutional church. As pastoral counseling seeks a legitimacy in close association with the medical profession it runs the risk of losing touch with the institutional church—the voluntary associations of Christians that have always been the ultimate source of legitimacy for the ministry in America. The present challenge facing the field of pastoral care is to shift attention from professional specialization outside the church to an effort within the church to train the laity to be effective agents of pastoral care.This article was first presented in the Seminary Series Lectures, The Graduate Seminary of Phillips University, Enid, Oklahoma, during the spring of 1975.