Reciprocal maturities: Spirit and psyche in pastoral counseling and spiritual direction

This article uses a model for integrating spiritual and psychological maturity (Conn, 1989) in theological anthropology to contend that there is a reciprocal relationship not only between spiritual and psychological maturity but also between pastoral counseling and spiritual direction. I review Christian spirituality in terms of maturity in relationship: to self, to others, and to God. Next is an examination of the prevailing attitude in pastoral counseling toward spirituality and spiritual direction. Then Conn's integration is assessed — of spirituality with psychology, of spiritual direction with pastoral counseling — as a combination of spiritual and hermeneutical perspectives on the maturing self.     

New faces of spiritual pride

Contemporary counseling and psychotherapy, including pastoral counseling and psychotherapy, frequently claim as their domain the total person, including the spiritual dimension. Within the traditions of spiritual direction is a deep concern for the phenomenon of spiritual pride, If counseling and psychotherapy are to deal with the person's spiritual development, counselors ought to be aware of this disruptive dynamic. It is suggested that the counselor's own personhood may be a primary condition for leading to spiritual pride and that the process of termination may be a specific illustration of this phenomenon. The negative power of spiritual pride is significant in that it leads to premature closure relative to the growth process.     

Spirituality and depth psychology

The resurgence of interest in spiritual and religious matters and in the depth psychology of C.G. Jung is examined relative to the work of spiritual direction and pastoral counseling. It is suggested that the risks of muddled thinking, narcissism, gnosticism, and credulity are increased when one attempts to combine spiritual disciplines with depth psychology.     

Where has hope gone? Toward an understanding of hope in pastoral care

This paper questions the lack of a conceptual model or psychology of hope for pastoral theology and proceeds to develop such a psychology by surveying the theology of hope, by reviewing the dynamics of hoping of some contemporary philosophers and psychologists, and by proposing a hypothesis that hope is difficult to conceptualize because the mode of hoping is nonabstract, relational, nonlinear, and imaginative, all right-lobe brain functions more characteristic of Eastern than Western consciousness. Six implications of this hypothesis for pastoral care are suggested.Research for this paper and work on hope as it relates to pastoral care and counseling was made possible by a year's sabbatical leave from St. Paul School of Theology.     

Incarnation and pastoral care

This essay is an examination of the usefulness of incarnation as a theological metaphor for pastoral care and counseling. Understanding the incarnation as both an event and as a paradigm of God's relationship to the world provides a theological perspective for examining four interrelated questions about identity and the helping relationship frequently asked by the pastoral care-giver. The incarnation metaphor finally frees us to care in the confidence that in God the Incarnating One, all things, including our care for the sick, are held together.Dr. Anderson is Associate Professor of Pastoral Theology and Counseling at Wartburg Theological Seminary, 333 Wartburg Place, Dubuque, Iowa 52001.     

Catholic Priests' Knowledge of Pastoral Codes of Conduct in the United States

This exploratory study investigated Catholic priests' knowledge and perceptions of pastoral codes of conduct and their perceptions about the processes for reporting misconduct. Overall, respondents understood that they had to breach confidentiality when parishioners divulged a threat to harm self or others or when there was an allegation of misconduct involving a colleague. Fewer respondents understood that information received in spiritual counseling or spiritual direction must be maintained confidentially. Respondents were aware that their codes of pastoral conduct offered guidance about engaging in dual relationships (i.e., friendships with parishioners), but most respondents included parishioners in their circles of friends.     

Voices outside the camp: Some significant nonpastoral books in 1979–80

A review article of recent books in disciplines related to pastoral care which may increase the effectiveness of the pastor's care and counseling ministries. Books selected challenge prevailing assumptions, offer new ways to perceive the pastoral task, and provide new and significant information. Books are reviewed from personality and psychotherapy, family history, theory and therapy, studies of violence and victimization, psychology and theology, and general ministry theory.Dr. Hunter is Associate Professor of Pastoral Theology and Book Review Editor ofPastoral Psychology. His address is: Candler School of Theology, Emory University, Atlanta, Georgia 30322.     

Pastoral care and miscarriage: A ministry long neglected

Ministers often are estranged from the loss experience of women who miscarry. This paper gives medical information about such spontaneous abortions, describes several factors that shape the woman's experience, and explores possible pastoral response.Swanee Hunt is a candidate for Th.D. in pastoral care and counseling at Iliff School of Theology, Denver, Colorado. She is part of an ecumenical ministry team that serves both a Presbyterian church community and a Catholic church community.     

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.     

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.     

The Nearing Death Process and Pastoral Counseling

Philosophic concepts of death are pervasive throughout all societies as shared values, differing in particulars, but similar in general. So, too, is the prospect of a death a consideration for every person, an eventual reality brought most forcefully to mind as it nears. This article explores various mindsets those who provide pastoral counseling will encounter among clients and suggest effective approaches to providing the mental and spiritual solace sought. Further, consideration is given to the psychological and spiritual mein of the pastoral counselor, and how this can affect both client and counselor.     

A Jungian Perspective on Therapy at the End of Life

This paper explores the insights of Carl Gustav Jung with respect to pastoral care and counseling. Particular focus is given to a reading of the theorist that raises the possibility for, and challenge of, pastoral psychotherapy at the end of life. Jung's writing offers an important lens for examining a critical challenge of our age–the means by which pastoral caregivers assist persons to live fully and meaningfully even at life's end. The author asserts that the role of the pastoral caregiver is crucial for helping people to bring their own lives to completion. has served as hospice chaplain, parish pastor, and campus minister. Currently, he is a Ph.D. student and CPE supervisor-in-training at Claremont School of Theology and Methodist Hospital of Southern California.     

Integrity in Pastoral Counseling

This essay suggests that pastoral counseling involves a spiritual and emotional quest for wholeness. The personal quest of the pastoral counselor has a parallel impact upon the quest of those who seek his or her counsel. The essay presents the view that faith must be established in the life of the pastoral counselor in at least four areas: in community, in the use of one's spiritual gifts, in the love of mercy and the doing of justice, and in communion with God.     

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."     

Constructing New Realities: Integrating Womanist Traditions in Pastoral Counseling with African-American Women

Womanist cultural and spiritual themes are rich resources for pastoral counseling with African-American women. The authors describe womanist cultural themes, present a case example of an African-American woman struggling with identity issues, and provide specific strategies for incorporating womanist cultural and spiritual patterns in counseling African-American women. Counseling Psychology and Counselor Education atCounseling Psychology and Counselor Education at     

Guaranteed not to shrink: Spiritual direction in pastoral care

Interest in spiritual direction flourishes in all parts of the Christian tradition. The author notes several reactions of Protestants to this development before describing a biblical view of spirituality. He then sets out essential guidelines for spirituality and spiritual direction which are consistent with the Reformed tradition for churches wishing to include prayer and spiritual direction as a dimension of pastoral care.His article was presented initially as one of a series of convocation lectures marking the formal commencement of the Center's work and his installation as Director on February 4, 1982.     

Wisdom in Pastoral Care and Counseling: What Does it Entail?

The purpose of this article is to suggest richer potential meanings of spiritual wisdom and theological reflection in response to a critical reading of Pamela Cooper-White's book, Shared wisdom: Use of the self in pastoral care and counseling.     

A fact-finder's journey to Europe

The author undertook a trip to sixteen cities in eight European countries to study Continental models of integrating spiritual development and mental health and to look at training programs in pastoral counseling. He found a growing secularization of clergy who want to offer human services and cannot do so within established church hierarchies. In Roman Catholic areas he found pastoral counseling services directed to the religious professional rather than to the laity or the public. Training programs have yet to be fully developed. Only the Swedish model, in its history and multidisciplinary character, resembles the situation in the United States.     

The role of visioning in the pastoral counseling movement

Throughout its history, pastoral counseling has manifested a dynamic play between visioning and praxis. Frequently this interface has taken the form of issues, e.g., the identity issue, the theological question, the ecclesiastical relationship, and the paradigm matter. Such visioning and revisioning provide the movement with élan and should be encouraged through greater interaction with classical fields and scholars, by intensive research focused on the kinds of theological students attracted to pastoral counseling, and by stressing the importance of responsible visioning to those presently committed to the pastoral counseling movement.Dr. Strunk is Professor of Psychology of Religion and Pastoral Psychology in the Boston University School of Theology and in the Division of Theological and Religious Studies of the Graduate School of Arts and Sciences; a Clinical Supervisor in the Albert V. Danielsen Institute for Pastoral Counseling; and a consulting psychologist to the Ecumenical Counseling Service, Inc. in Melrose, Massachusetts.     

Values and the moral context of pastoral counseling

This paper reviews the ways in which psychology has influenced the pastoral counseling movement, focuses, upon how the role and function of the pastoral counselor have lost their unique identity, and offers the construct of a moral context as a means for rediscovering, identifying, reviving, and strengthening the pastoral counselor's professional and spiritual selfimage.This paper was presented at the annual meeting of the American Psychological Association in Montreal, Canada, 1980. The author acknowledges, with appreciation, the contribution of Ariel Sylverin in the development of this article.