Enjoyment and Its Discontents: Ecclesiastes in Dialogue with Freud on the Stewardship of Joy

The book of Ecclesiastes has frequently been mischaracterized as a cynical or pessimistic work. Instead, this article recommends Ecclesiastes, following Eunny P. Lee, as contributing to pastoral theology through its embodied and pragmatic theology of enjoyment in which practices of joy revitalize the human spirit. However, there are some who are unable to experience satisfaction. The absence of reflection on this problem in Ecclesiastes scholarship is considered the starting point of pastoral theology, and is addressed by a turn to the frequently misunderstood passage in 7:16–18, bringing it into conversation with the topographical model of the human person developed by Freud. At the same time, the interpersonal aspects of enjoyment found in Ecclesiastes critique Freud by suggesting how the fragmented parts of self-experience can be held together in an interpersonal context.     

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.     

“I Hope That I Have Not Upset Youexcl;” Reclaiming a Pastoral Voice: Theoretical Exploration Upon a Practical Case

Pastoral care is enhanced by a diversity of pastoral perspectives. This paper presents a case that contains salient pastoral care issues. Conversing with this case, I examine four different pastoral orientations in order to discuss how each uniquely interprets and evaluates the human predicament. The chosen perspectives are psychoanalysis, existential theology, process theology, and Asian theology. I conclude that the inclusion of different perspectives, rather than overwhelm the pastoral caregiver, widen the lens through which we interpret and respond to the particular needs of others.     

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.     

Shame and Pastoral Care: Implications from an Asian Theological Perspective

Using the story of a Korean woman as a case study for pastoral caregivers, this article attempts to address some appropriate pastoral responses toward the “human impasse” from an Asian theological perspective. This article highlights the significance of remembrance and connection rather than repression and forgetfulness in order to bring justice to shamed persons, like this Korean woman. This article builds on Jacoby’s “social amnesia,” calls for redefining the meaning of community, and attempts to address the human predicaments such as shame experiences from an Asian perspective. In order to address pastoral responses, this article also builds upon Martin Luther King, Jr.’s concept of interrelatedness and shared destiny. It critically examines Jung Young Lee’s theology of marginality and draws the pastoral implications of this theology of marginality with respect to shame experiences. This article concludes with an Asian model of pastoral care and counseling.     

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.     

Finitude and vulnerability: Pastoral method and the hospitalized

Suggesting that the hospital can be understood as a metaphor for human existence, a pastoral method is developed as response to the issues of chaos, contingency, powerlessness, finitude, and vulnerability. Clinical examples are cited and evaluated from the perspectives of pastoral and biblical theology.     

Bioethics and Pastoral Concern: Some Possible New Directions in Pastoral Theology

This special issue of the journal is comprised of papers given at a conference in May 2011 at the University of Texas Health Science Center at Houston on the theme of “Social Justice and the Health Professions.” This article offers the following rationale for this special issue in particular and for pastoral theologians to contribute to bioethics in general: (1) two contemporary theological thinkers in bioethics, Karen Lebacqz and Lisa Cahill, argue that theological discussions of justice broaden and deepen discussions of justice in mainstream bioethics—thus the focus on social justice provides an area for interdisciplinary and intersectional work; (2) pastoral theologians have not, to a great extent, contributed to discussions of religion and bioethics—this has been the territory of theological ethicists, especially during the 1970s; (3) one influential pastoral theologian, Bonnie Miller-McLemore, has called for (a) a broader concern for health in pastoral theology beyond psychological health and (b) more disciplinary approaches within pastoral theology beyond psychology so as to attend to “the living human web”; and (4) one way to advance the theological contributions in bioethics is by inviting pastoral theologians to focus on matters of social justice (an established area of intersection) as identified by health professionals, thus providing (a) new areas for inquiry and (b) new theological perspectives in bioethics. This article also suggests that pastoral theologians can contribute to bioethics by focusing on both “macro” issues (issues relating to structures and groups) and “micro” issues (issues relating to persons and experiences) as a way of pursuing the topic of justice in bioethics. The bulk of this article focuses on “macro” issues, but, in closing, the author articulates how he has been addressing “micro” issues in his own work. The author argues that both of these approaches—“macro” and “micro”—are legitimate ways for pastoral theologians to express pastoral concerns in bioethics.     

Also a Pastoral Theologian: In Pursuit of Dynamic Theology (Or: Meditations from a Recalcitrant Heart)

This essay evolved out of my effort to situate my work from the last quarter-century for an introduction to a collection of previously published essays. After tracing divergent uses of the terms pastoral and practical theology in figures such as Seward Hiltner, Friedrich Schleiermacher, and Don Browning, I turn to the task of differentiating the two disciplines. Although pursuit of dynamic theology lies at the heart of both, I argue that their sloppy conflation is problematic. Whereas practical theology is integrative, pastoral theology is person-and pathos-centered. I situate my work in pastoral theology within practical theology because of the latter’s commitment to wider curricular and ministerial concerns. But I remain a pastoral theologian at heart, appreciative of its appropriation of psychology as a key means to comprehend what matters most to persons. Commitment to a theology of experience has led the discipline to the inadvertent creation of alternative theological loci of angst and flourishing.     

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.     

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.     

Growth counseling: A dialogue with Howard Clinebell

This interview describes an emerging tenor in pastoral psychology, growth counseling. Philosophically cultivated by the Human Potentials Movement, this school of counseling has genetic components in biblical theology, as well as intrapsychic and interpersonal psychotherapy. Church-related issues are also linked, especially crisis intervention models for the laity and the pastoral counselor's unique vantage for ministry. In addition to these characteristics, the dialogue underscores two other concerns many health care professionals share: (1) a deemphasis of psychopathology via a renewed emphasis of the human growth drive; and (2) the therapeutic complementarity of affirmation vis-à-vis empathic confrontation.He is also Research Chairman of the American Association of Pastoral Counselors' Southeast Region, as well as Book Review Editor for thisJournal.     

On the connection between sickness and sin: a commentary.

In response to the articles by Eibach and Groenhut in this issue, I argue that there is a general connection between sickness and the entrance of sin into the world. There are times when there is a causal link between more specific sin and sickness, though often the patient is the one who has been sinned against. Illness can also expose sin in a patient's life. Integrating the reality of illness into the life history of a patient is a significant pastoral care issue and can be done with humility and sensitivity if done in accordance with the teaching of Job and Ecclesiastes. These books argue that "under the sun" or this side of eternity, human beings can't grasp the coherence of life, including the "why" of illness. Rather, God provides His loving presence, through His people as a comfort to those suffering from illness.     

Not Practising Theology

Many pastors are prepared for a vocation they do not practice while they are performing a ministry they have not learned. While providing pastoral care they are eager to help, support, and comfort but they hesitate to theologize, to practice theology. At least three considerations may offer an explanation for this paradoxical fact: 1. Most pastors consider theology to be static and historical instead of dynamic and interactional; 2. Students of theology never learn to practice theology, therefore, as a minister, they prefer to listen and refuse to speak; 3. Many ministers mask a lack of courage and motivation in publicly professing what they privately believe, by providing therapeutic help to those who are in pastoral need.     

Therapeutic turn

This paper offers a systematic and critical exploration of contemporary theology of pastoral care in the Evangelical Lutheran Church of Finland in light of the history of the practice of care-giving and Western cultural change. Currently, pastoral care is characterized by a therapeutic approach that aims to offer sincere help for earthly suffering and to promote the good things that the individual chooses to reach for. This has been drastically different than historical models from Luther to the early twentieth century that were spiritual and paternalistic in nature. The therapeutic turn connects to the therapeutic culture that has set self-actualization as a central idea determining Western cultural ethos. The therapeutic approach calls into question how the spiritual task of the church is carried out. The prevailing pastoral-psychological theology of pastoral care proves to be problematic. The spiritual task of pastoral care should be based on the basic Lutheran theology of God as objective and not conditioned upon the human mind. Yet, the therapeutic aim should still be maintained as the basic approach of care.     

Freud's Illusion: New Approaches to Intractable Issues

In his later theological work The Future of an Illusion, Freud (1927/1961) makes provocative suggestions about the psychological significance of religious ideas. Freud begins by analyzing their meaning in the lives of particular individuals. He then extrapolates to a critique of their effect on human civilization. Religion originally evolved in order to explain difficult concepts such as death and fate. It quickly outgrew its purely theological dimensions and became a social regulator by coercing compliance with a set of cultural norms.

The purpose of this article is not to evaluate whether Freud was right, that is, if religion in fact is an illusion. Rather, using concepts derived from current work in analytical theology, it examines the internal logic of Freud's analysis and some of the assumptions he made to reach this conclusion. Despite his theoretical insights, much of Freud's reasoning is invalid and many of his premises are questionable. Freud adopts assertions without explaining them and does not offer much in the way of deductive or inferential support for his argument. This article advocates an epistemological approach to understanding Freud's use of terms such as “wishes” and “illusions.” Adopting this perspective uncovers tacit presuppositions underlying his theory about the origins of religious belief and its relationship to culture and society, and clarifies the conceptual links holding it together.     

Pastoral care in a time of global market capitalism

The author defines pastoral theology as "the study of the micro-world of intrapsychic and interpersonal interactions with the tools of theology and the social sciences for the purpose of support and healing. In a typical class or supervisory session, we analyze the words, voice inflection, pace, and gestures of an intimate conversation between two people, looking for clues to the deep structure of personality and intimate relationships. The hope of such study is that we will see the revelation of God is love and power in action to validate and challenge the theological traditions that give us eyes to see and invite us to see more clearly."     

Personal wholeness and political creativity: The theology of liberation and pastoral care

The writer questions whether it is legitimate to take the institutional, ecclesiastical, and ecclesiological settings of pastoral care as a starting point for understanding it. He responds negatively since the struggle for liberation is a social, economic, and political one and mental distress reflects the individual's relation to this world. Thus the relation between the institutional church and the sociopolitical realities is ambiguous and it sometimes obscures the conflict between the rich and the poor, the powerless and the powerful, and so on. There follows an analysis of the institutional setting of pastoral care as it functions to mediate grace, provide interpretations, and give moral advice, with an attempt to discern to whom this care is offered. Several observations are made on the ways a theology of liberation might delineate the problems of pastoral care. The area must be understood politically as communal creative activity, aiming, in the midst of shared suffering, to transfigure the world.He is an acknowledged spokesman for the theology of liberation and has publishedA Theology of Human Hope andTomorrow's Child (Harper, 1972).     

Mystical Experience: Unveiling the Veiled

Mystical experience is not unusual. Nearly half of all Americans report having had one or more mystical experiences. The author looks at how these experiences are moments of knowing—Do they unveil what is hidden?—and at how pastoral theologians and clinicians may help others come to understand their experience. Some thoughts on what this area of study may contribute to pastoral theology and pastoral counseling are also provided.