Living the vision: health care, social justice and institutional identity.

This paper will examine the topic of identity in Roman Catholicism from the perspective of topics contained in or absent from mission statements of 25 Catholic health care institutions. In particular, I will look at these from the perspective of social justice as well as how this and other topics such as human dignity, sanctity of life, stewardship, pastoral care and the likelihood of mergers with other institutions will affect the healing ministry of Catholic health care providers. The article will conclude that there are three key dimensions to Catholic health care: leadership in advocating reform of the current health care system, care for the marginalized and under-insured, and the provision of pastoral care in all institutions.     

Political Dimensions of Pastoral Care in Community Disaster Responses

All caregiving takes place in multiple political contexts and assumes or actually furthers various political agendas, whether acknowledged or not. When strategically incorporated into pastoral and spiritual care, politically responsive actions may enhance the practice of care. When disaster strikes a community, ritual engagement of the larger public context provides a significant opportunity for pastoral caregivers to function as public pastoral theologians and to influence the corporate response to communal challenges. In these circumstances of community vulnerability, pastoral caregivers and communities of faith are positioned to provide spiritual care that combines solace and safety for the victims with guidance and shaping influence on the ritual practices and rhetorical interpretations called upon to assist the community to endure, respond, and heal. This article examines some central political aspects of the pastoral caregiver’s repertoire that might further a stricken community’s ritual and rhetorical resources necessary to sustain life, share loss, reclaim goodness, and rebuild for a strong future. Drawing upon a view of lamentation as a tri-partite process of sharing anguish, interrogating causes, and reinvesting in hope, I suggest how the spiritual and pastoral caregiver may collaboratively participate in a “disaster-response matrix” that organizes corporate responses to catastrophic disaster. This article pays particular attention to macro-, meso-, and micro-level political negotiations necessary to ensure respect for diversity and shared responsibility in creating rituals, memorials, and public narratives at the onset of disaster and in its aftermath over the generations. Illustrations from the experience of religious caregivers at Columbine, Hurricane Katrina, 9/11, Aurora, Newtown, and Boston are presented to guide pastoral engagement of civil society in disruptive times.     

Story and promise in pastoral care

The writer describes the pastoral office and considers the difference his theological orientation makes in understanding its work. The gospel is described as narrative and as promise. As narrative it concerns a particular person, Jesus, and especially his passion and resurrection. Becoming Christian means allowing one's own story and that of one's communities to be shaped and reshaped by Jesus. As promise, the gospel comments on the final outcome of the human enterprise. Ministers are those to whom the community grants the burden of tending the life of the gospel in the church. Their temptation in pastoral care is to lose the specificity of the gospel in slogans that are temporary and partial, e.g., identifying health care with the liberation of the gospel. Pastoral care is described as sacramental and as eschatological.He is the author ofStory and Promise: A Brief Theology of the Gospel About Jesus.     

Provision of spiritual and pastoral care facilities in a high-security hospital and their increased use by those of Muslim compared to Christian faith

The relationship between religion and psychiatry remains controversial amongst British psychiatrists. We looked at the provision of spiritual and pastoral care facilities in a high-security hospital and the role of faith chaplains with particular reference to the Muslim minority group. There was a significantly higher uptake of pastoral care services amongst those of Muslim faith compared to Church of England and Roman Catholic Christians. Possible reasons for this are discussed. Resources allocated for the Muslim faith group were limited and heavily dependent on the availability of the Muslim faith chaplain. Our study highlighted the need for clearly defined standards for the provision of spiritual and pastoral care within high-secure psychiatric hospitals, and by implication other NHS psychiatric settings, a re-examination of the role of the faith chaplain in relation to the clinical team, and raised questions about the equitable allocation of resources between various faith groups within the hospital.     

State-Corporate Capitalism,Political Polarization,and a Culture of Unquiet Desperation: A Pastoral Analysis and Responses

This article proffers a pastoral analysis of a culture of unquiet desperation. In particular, I argue that state-corporate capitalism’s ethos of zero-sum competition; the commodification of seemingly all aspects of daily life; singular aims of profit, productivity, never-ending market control and expansion; and the prevalence of contractual-functional relationships in society have become the dominant interpretive frameworks in society, undermining both community and a culture of care, as well as contributing to loneliness, isolation, anxiety, and insecurity. Political polarization fosters and reflects a vicious cycle of underlying fear, hostility, and distrust between groups, wherein members take shelter behind the walls of their theo-political enclaves. Six pastoral responses are briefly considered.     

The Theological Contributions of Bishop K. H. Ting to Christian/Pastoral Counseling

As China enters an era of urbanization and change, mental health issues are increasingly becoming a concern of the Christian church. Pastoral counseling is taking new shape as people of faith respond to those in their midst in need of care. Bishop K. H. Ting, a long-time leader of the Chinese church, has stressed the importance of an indigenous Chinese Christianity. This article is based on an examination of Bishop Ting’s theological writing with the aim of eliciting themes that might be foundational in the construction of inherently Chinese models of pastoral counseling. Based on a survey of his work, six themes emerge with particular importance for pastoral counseling: the Three-Self church, God is Love, the Cosmic Christ, ethical responsibility, theological reconstruction, and religion in society. These themes are explored within their uniquely Chinese context and suggestions for application to the practice of pastoral counseling are discussed. Original publication: Wang, P. (Ed.) (2006). Seeking Truth in Love. Nanjing, China: Nanjing Seminary Press. This essay was originally published in a collection of essays honoring Bishop K. H. Ting on his 90th birthday. Bishop Ting has been the head of the Chinese Protestant church for over five decades and his leadership has profoundly shaped Chinese theology and church life. The purpose of this essay is to explore how his collected theological writings might inform a uniquely Chinese approach to pastoral counseling. This article is published with the permission of the original publisher.     

Permanent Deacons and Non-profit Directors: Comparing Leadership Styles Among Facilitators of Community Agencies

Permanent deacons in the Roman Catholic Church (all male) are active in their local community and congregation mobilizing faith formation events, liturgical services, and community social action programs, yet not much is known about their leadership style. The present study compared U.S. 203 permanent deacons with 202 male community-based directors of non-profit agencies on their self-reported transformational leadership style, assessed by five subscales of competencies. Deacons and directors differed significantly on three subscales; deacons scored higher on the promoting positive values and leadership as service subscales, while directors scored higher on the building a sustainable organization subscale. Results suggested that the transformational leadership styles of U.S. permanent deacons is more value and service-centered, and, in comparison, community-based non-profit leaders seem to focus more on the group’s structure and health of their organization.     

The Great War and Christian Faith: The Firsthand Accounts of Three Priests in France

In this essay I explore three firsthand accounts of religious faith from The First World War: Forsaken by Private Orr, The Letters of John Ayscough to His Mother, and The Making of a Mind: Letters from a Soldier Priest 1914‐1919, by Pierre Teilhard de Chardin. These three priests provide us with a glimpse of how faithful people responded to very challenging situations. Private Orr came into the war as an ordained priest, but lost his faith after two years of fighting. Monsignor Ayscough worked mainly with wounded soldiers, offering them pastoral care in many different settings. Teilhard de Chardin served as a stretcher‐bearer on the frontlines of many fierce battles, earning the respect he would need to talk to soldiers about their faith in the moments just before they went ‘over the top.’ In a concluding section, I try to draw out some implications of their stories for pastoral care today.     

A Pastoral Analysis of the Three Pillars of U.S. Hegemony—“Free Market” Capitalism,Militarism, and Exceptionalism

In this article, I offer a pastoral analysis of the three interrelated pillars of U.S. hegemony, namely, “free market” capitalism, militarism, and exceptionalism. My claims are that these pillars 1) were and are integral to the rise and maintenance of the U.S. Empire or the U.S. as hyperpower, 2) while beneficial to some U.S. citizens (as well as Western Europeans) and accidentally to other peoples, have significant and extensive detrimental and long-term consequences for other peoples, and 3) represent fundamentally and profoundly flawed symbol systems vis-à-vis creating social policies and programs that involve the common good or foster community. I argue further that the fusion of these symbol systems—free market capitalism, militarism, and exceptionalism—gives rise to the interpretation of the Other as functional and is inherently flawed and dangerous, because these systems lead to controlling, manipulating, using, or destroying the Other. If the notion of the common good is to expand beyond the narrow confines of corporations or a nation and if we seek a good enough society that fosters diverse communities, then these semiotic systems must be subordinate to religious or humanistic symbol systems that elevate the personhood of the Other.     

Chaplain, soldier, counselor, pilgrim

The author offers examples of supervision drawing on object relations therapy and Christian faith, doctrine, and life, designed to facilitate theological integration of pastoral identity and clinical practice in the training of U.S. Army Family Life Chaplains. Therapeutic and supervisory relationships are conceived of as dia-Logos encounters requiring the same degree of ascetical sobriety, presence, and vulnerability as prayer and worship. Concepts of therapeutic aggression, functional atheism, and "not knowing" are linked with on-going self-examination and repentance stimulated by empathic engagement of clients as primary ingredients for spiritual growth and effective pastoral counseling.     

Social pedagogy and pastoral care in schools

In the context of this paper, social pedagogy concerns how a person trained in social pedagogy can take up the role of a trusted and caring adult to help, support and empower troubled and vulnerable pupils to meet the demands they face in their lives so that they are better able to lead fulfilling and satisfying lives and can, in their turn, contribute to the betterment of society. This paper describes the nature of social pedagogy, highlights its origins and practice in mainland Europe, considers some key developments within the current context in England and outlines its implications for pastoral care in schools. There has been a marked growth in social pedagogy as an aspect of professional practice amongst the pastoral care community in England. Its further development will depend on an increasing recognition that pastoral care needs to follow the pupil into the different social settings they inhabit.     

Religion,Morality, and Democratic Virtues: A Liberal Theological Approach to Pastoral Care

Starting from a general definition of pastoral care and politics, it is argued that pastoral care can have nothing to do with party politics. Instead, the theme of pastoral care and politics should be regarded as a sub-set of the larger issue of religion and politics in a democratic society. Adopting the view that political philosophy is at bottom an exercise in moral reflection, this article focuses on two interrelated issues: the compatibility of religion and democracy, and the connection between religion and morality. The argument proceeds in three steps. In the first section, it is demonstrated why and how major political philosophers deem it necessary to impose certain limitations on the role of religion in the public square. In the second section, Kierkegaard’s interpretation of the biblical story of Abraham’s near-sacrifice of Isaac (Gen. 22) is treated as a problematic tradition in Christian theology of admiring authoritarian faith. Finally, as a means of overcoming these difficulties, a plea is made for returning to the tradition of liberal theology and its emphasis on the internal connection between religion and morality, and on developing conscience and civic virtues by way of self-culture.     

A Life with Roots: Narrative Pastoral Care and Communities of Identity in the Parable of the “Good Soil”

This article interprets the parable traditionally known as the parable of the sower by arguing that it is actually a parable focusing on good soil. It analyzes the parable??s placement next to Gospel narratives in which Jesus redefines his kin network and maintains that the good soil metaphor suggests ideal conditions of growth in which persons surround themselves with consciously chosen communities of support that help them to live out God??s purposes in their lives. Using Michael White??s re-membering conversations, I indicate how pastoral caregivers and psychotherapists can help persons use their previous mentorship relationships as a source of support and motivation. Finally, I argue, using Donald Capps??s psychological reconstructions based on historical Jesus scholarship, that Jesus?? emphasis on his new relationships in the Kingdom of God is best understood in relationship to his struggles with father absence.     

“Immunity‐to‐Change Language Technology”: An Educational Tool for Pastoral Leadership Education

Abstract. One of the primary aims of pastoral leadership education is to offer reflective processes that enable learners to surface, critique, and construct different epistemological conceptions of reality leading to more effective pastoral practice. In many pastoral leadership education programs, this type of intentional reflection usually takes place in a mentoring or supervisory relationship as well as in a reflective seminar. In this essay, I describe how I have used the “immunity‐to‐change language technology” as one type of reflective process for intentional reflection and transformational learning in pastoral leadership education. The results of my research and ongoing use of this educational tool indicate that it can be valuable for enabling change by helping learners expand their pastoral leadership capacities and become more effective in their practice. Given my findings, I conclude that this educational tool could be of interest to other educators who are seeking to broaden their own repertoire of approaches to transformational learning. A version of this research appears in a forthcoming book by the same author, published by Novalis, in Fall 2008.     

Phenomenology and pastoral care

The author discusses phenomenology as a potential resource for pastoral care generally and then illustrates its implications in two specific areas of pastoral care. After a brief discussion of the development of phenomenology, he defines pastoral care and identifies its methodological problem. Phenomenology, it is argued, offers potentially helpful methods and interpretative categories in its attitude, its attempts at self-aware, ordered discernment, and its anthropology. It serves to militate against the temptation in pastoral care to understand human problems in terms of individual and social pathology, in the case of individuals, and to illumine the ways the community functions as a dimension of pastoral care.He is the author ofEcclesial Man.     

Taiwanese immigrant mothers' childcare preferences: socialization for bicultural competency

This paper explores how middle-class Taiwanese immigrant mothers in the United States defined the benefits of placing their children in predominantly White American childcare centers instead of using more culturally familiar forms of care. From in-depth interviews with seven Taiwanese immigrant mothers, it was learned that they viewed these settings positively, even though their children were not in cultural environments that mirrored their homes and ethnic communities. Mothers explained that they purposefully chose this type of setting because 1) they desired to develop their children's social competency in U.S. society; 2) they perceived U.S. childcare settings as multicultural and accepting of diverse cultures even if they were in the minority; and 3) they were confident that their children's participation in their own Taiwanese ethnic community would ensure the maintenance of their children's ethnic identity and knowledge of their parents' culture. For these reasons, they did not seek out race matching or cultural congruity between childcare centers and their homes. Instead, mothers viewed the childcare center as part of their overall socialization strategy for developing their children's bicultural competency in both their heritage culture as well as U.S. society.     

Religion in Public Health‐Care Institutions: U.S. and U.K. Perspectives

In this article, we consider the role that religion plays in the health‐care institutions of the United States and the United Kingdom. Religion has played a significant role in the development of health‐care institutions in both countries and continues to be present in them in important ways. To capture the range of involvement of religious groups in various sectors of the health‐care institution, we propose a continuum for their relationship, from completely merged identities at one end (“faith‐saturated”) to entirely separate ones at the other (“faith‐secular partnerships”). Versions of this scheme have appeared in both U.S. and U.K. reports that describe the faith component of faith‐based organizations that work in global contexts. We apply this framework to identify specific U.S. and U.K. exemplars, finding that examples of all types exist in both societies, despite the more secular nature of the United Kingdom. Accurately characterizing the relationship between religion and public health‐care institutions can inform future policy and research.     

Representing the Good: Pastoral Care in a Secular Age

In ‘a secular age’ (Taylor 2007), pastoral care is no longer exclusively associated with specific religious traditions and communities. Pastoral caregivers who work in secular institutions provide care to religious and nonreligious people alike, and in several Western societies the term pastoral care is used in relation to nonreligious (humanist) care. In secular contexts, the term ‘pastoral care’ is often replaced by the term ‘spiritual care.’ Spiritual care, however, is provided by various professionals, so pastoral caregivers face the challenge of developing adequate and convincing language to explain what is distinctive about their work. In this article, the authors turn to philosophical language in order to develop a conceptual understanding of pastoral care that does not depend on the specific worldview—religious or nonreligious—of either pastoral caregivers or receivers of pastoral care. Using the work of Taylor (1989, 2007) and Murdoch (1970), we explain pastoral care as engaging with people’s attempts to orient in ‘moral space’ and the distinctive quality of pastoral care as ‘representing the Good.’ Murdoch associates ‘the Good’ with a secular idea of transcendence that is both a movement beyond the ego and an engagement with the reality of human vulnerability, suffering, and evil. We argue that pastoral caregivers who ‘represent the Good’ have the task not only of supporting the existential and spiritual processes of individuals but also of promoting dialogue and social justice and of critiquing dehumanizing practices in the organizations in which they work and in society at large.     

Exploring the Impact of Religious Beliefs,Leadership, and Networks on Response and Recovery of Disaster-affected Populations: A Case Study from Indonesia

Although religion often comprises a central component of the social and cultural make-up of communities in developing countries affected by disasters, there is often limited understanding of how religious faith, religious leaders, and religious institutions contribute to vulnerability and resilience in the post-disaster period. Using a case study related to the earthquake in Yogyakarta, Indonesia, in 2006, our research examined the role of faith and religion from the perspective of affected populations, including individuals, religious leaders, and academics. The research suggests complexity in fatalistic thinking and the role of religious activities, where both vulnerability and resilience co-existed. The nature of religious leadership was found to be highly dependent on the individual, although leaders primarily saw their roles as supporting the psychological recovery of the affected population. Examining religious institutions suggests that physical structures, collective engagement in activities, networks, and theological perspectives provided opportunities for initiatives aiming at disaster risk reduction, although not all of these aspects remain functional in the aftermath of disasters. The article concludes by discussing the importance of incorporating religious faith and institutions in disaster risk reduction programming and unifying messages between faith and non-faith organizations.