Clinical pastoral education as professional training: some entrance, curriculum and assessment implications

Clinical Pastoral Education is professional training for pastoral care. This paper compares CPE against the professional training model. While limiting the discussion to Christian pastoral care, the professional education model suggests a clarification of the trainee's theological and other entry requirements for a basic unit, a more thoughtful provision of information during CPE training, a careful attention to group membership and an appropriate integration with the theological curriculum. It also suggests more specific competency standards and more reliable, valid and objective assessment methods.     

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.     

In-school in-service training for tutors

The deficiencies of existing patterns of external in-service training for teachers are examined. Possible approaches to internal training are described, with particular reference to a training course run for 57 staff concerned with pastoral care and social education in one school.     

Pastoral care and AIDS: Assessing the stress and satisfaction from caring for persons with AIDS

Members from religious communities in New York City (17 men, 8 women) who volunteer pastoral care to persons with AIDS completed and returned through the mail the (AIDS) Caregiver Scale and the Attitudes toward AIDS Scale. Results indicated that satisfaction from providing care was related to pastoral training, an understanding of the spiritual nature of death, and a positive attitude toward persons with AIDS. Self-reported stress from providing care was inversely related to pastoral training to deal with death. The pastoral volunteers also reported greater satisfaction and lower stress from caregiving than volunteer buddies from upstate New York.     

Getting too close: A problem and possible solution in social science PhD supervision

The duties of PhD supervisor involve combining the dimensions of intellectual critic and guide to doctoral students, whilst at the same time offering the latter pastoral care, tasks which occur under conditions of increasing difficulty. The combination of these duties is depicted, and the pastoral dimension of supervision is portrayed as harbouring the potential, unless skilfully handled, for supervisors to become too emotionally involved with their students. The costs of this over-involvement are subsequently identified and a solution is proposed, namely that training programmes for PhD supervisors should contain a pastoral skills component.     

The impact on pastoral care of structural, organisational and statutory changes in schooling: Some empirical evidence and a discussion

Against the historical background of institutionalised pastoral care in schools, the results are reported of a questionnaire survey of 159 members of the National Association for Pastoral Care in Education (NAPCE) with regard to the impact of post-1988 changes on pastoral care and personal and social education (PSE). Five hypotheses are generated concerning the likely effects of the 1988 Education Reform Act, the National Curriculum and associated developments in educational policy and management. The data reveal that, for the sample surveyed, the importance, time and resources given to pastoral care and PSE are considered not to have declined in the way predicted. Respondents were also more positive than expected about the impact of a range of related changes, including school-centred initial teacher training, teacher mentoring, the introduction of statutory training days, National Curriculum cross-curricular elements, and SCAA and OFSTED guidance. However, there were some developments which were considered to have had a negative effect. These included the National Curriculum programmes of study and key-stage assessments, published league tables and collective acts of worship. Respondents were divided as to the impact of other developments, including the advent of local financial management (LMS), grant-maintained status and OFSTED inspections. There was little visible effect on the role structures in schools, with traditional 'horizontal' arrangements of years and schools-within-schools predominating. In sum, the picture as regards the impact on pastoral care and PSE of a decade of educational policy change is more optimistic than might have been supposed.     

The new pastoral care in Germany

The writer describes the suspicion of psychotherapy in Germany during the 1940's, 50's and into the 60's. A proclamatory orientation to pastoral work eventually proved inadequate and gave way to the now dominant therapeutic understanding of pastoral care. The move was revolutionary and has eventuated in the formation of the German Association for Pastoral Psychology. Various sorts of clinical programs now engage in the training of clergy and in enhancing the skills of other helping professions. Theological concerns remain a dominant concern of the new pastoral care movement on the continent.The research for this essay was gathered while he was a guest of the Provincial Church in Wuerttemberg, 1971–74. During this time, he taught in the church's courses for Vicars and at Tübingen University.     

Pastoral care through small groups

Summary Pastoral care has for too long been conceived as the task of the ordained clergyman alone. The concept of shared leadership now offers us a unique tool to implement the pastoral care of the whole church—the laity as well as clergy. The small group, as a locus of care and concern and as a training tool, offers a unique way by which this ministry of the laity may become a reality, but training in small group process is vitally important to release this potential.     

Pastoral counselling: an American perspective

While pastoral counselling is a function of pastoral ministry in religious communities, it is also a specialised ministry requiring professional training that extends well beyond a pastoral/ theological education for ministry, as well as beyond the confines of religious communities. This article is an American perspective on Certified Pastoral Counsellors as mental health care providers for individuals, couples, and families, generally on a fee-for-service basis, with many qualifying for reimbursement by private and federal third party payers. It demonstrates that pastoral counselling as practised in the USA is spiritually integrated counselling and psychotherapy, requiring graduate academic and clinical work in these disciplines as well as graduate education in religious studies. It offers an American perspective on this specialised ministry of mental and relational health and discusses its identity and function, methodology, supervision requirements, and the clinical use of religious resources, including a case illustration.     

Pastoral counseling in a settled community

Much of the literature in pastoral counseling has been written against the backdrop of an anonymous, changing, technological, and urban community setting. The author contrasts the premium this understanding of counseling places on establishing relationships, confidentiality, gaining information through questions, and the long training required with the way these same matters may be understood from the vantage point of a more settled community, characterized by long-term relations, limited confidentiality, and the support lay persons give each other. He discusses the pastor's role change in this setting and describes an approach to training lay men and women to assume pastoral care responsibility.     

Listening to People with Dementia: A Pastoral Care Perspective

SUMMARY

Pastoral and Spiritual Care approaches to the reduction of depression in residential aged care facilities are considered. They are examined through specific one-to-one pastoral care, through a pastoral care person in the team approach to care and through a one-to-many relationship for group spiritual and religious activities. The suggestions in this article are offered as extensions to a manual, Challenge Depression, on managing depression in residential aged care as a way of including pastoral and spiritual care as part of an integrated approach and as part of a stand alone approach of pastoral care.     

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.     

Through the looking glass: women and ministry supervision

Issues pertaining to women and clinical pastoral supervision are identified and examined in this essay. An in-depth literature review regarding the relationship between gender and supervised pastoral training provides the basis for the identification of the following themes: the relative lack of female supervisors; how and why we ought to talk about gender and ministry supervision; the contextual relevance of systemic marginalization to ministry supervision; the relationship between pastoral care and the "feminine"; the relevance of a panentheistic God to gender and ministry supervision; and, lastly, the relevance of gender to the supervisory relationship. Although the focus is on the ways in which gender dynamics can affect the female supervisee's experience, the author also takes a brief look at how female supervisors might experience the relevance of their gender to the art of supervision.     

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.     

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.     

Pastoral counseling training: training goals in a changing environment

Pastoral counseling training is redefining itself in a changing environment. Theological education and ordination and church relatedness once was the crucible that shaped pastoral counselors. Today that formation process is being redefined as an increasing number of non-theologically trained students who are not seeking ordination come to increasingly fewer pastoral counseling training programs for formation in integrating spirituality and psychotherapy. This article outlines a statement of who an ideal intern would be in one pastoral counseling training program, lists fourteen goals of the training program along with the method of achievement, and who in the training program is responsible to see that the goals are accomplished.     

Pastoral counseling as a spiritual practice: an exercise in a theology of spirituality

The author explores reasons for differentiating pastoral care from spiritual care and presents a theological exercise in articulating pastoral counseling as a spiritual practice. Viewing spirituality from systemic and constructivist perspectives, the author utilizes Paul Tillich's ontology of polarities. He describes spirituality as a subjective, "fuzzy," and inclusive concept and argues for the need for pastoral specialists to theologically articulate their ministry not only as a pastoral but also as a spiritual discipline.     

Providing Pastoral Care for the Elderly in Long Term Care Facilities Without a Chaplain Utilizing Coordinated Congregational Resources

Elderly persons living in long term care facilities are often separated from or have no pastoral care sources. Spiritual care by chaplains was not available in any of the six nursing homes in Wausau, Wisconsin. Twelve Lutheran congregations in the area worked out a plan to provide the necessary pastoral care. The congregations formed a coordinating agency, Greater Wausau Christian Services, Inc. Through the services of one staff person, the director, who enlisted the lay and pastoral resources of the participating congregations, pastoral care was provided. Worship led by the pastors, meaningful visits made by trained and supervised lay people, and the availability of a trained chaplain became a reality for nearly seven hundred residents in the six long term care facilities.     

Informed consent and parish clergy

Pastors are given permission by others to extend care and to practice ministry. This permission may be given in denominational policy, congregational expectations, or individual requests for pastoral care. At the individual level, permission for pastoral care can be understood as analogous to the notion of informed consent in health care ethics. Informed consent is a compound concept involving: (1) the sharing and clarifying of relevant information, and (2) the respect for a person's consent for care or refusal of care. It functions as a guard both against harm and against unwanted beneficence. Because many expectations for pastoral care are not explicitly stated, ministers need to develop sensitivity to hear both requests for help and requests for privacy.