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.     

Do pastoral counselors have a duty to report clergy sexual abuse done by their clergy clients?

What does a pastoral counselor do when a clergy client reveals that he or she has been sleeping with a parishioner? Does the counselor have an ecclesiastical duty to report this offense to a church official; or does the pledge of confidentiality trump any disclosure? Some ecclesiastical bodies require their clergy to bring knowledge of these offenses to church authorities. Does this requirement apply to pastoral counselors? The authors have been confronted with these questions in their ministry of pastoral counseling and have struggled with producing a faithful, professional response. Along the way they have not received clear direction from judicatories or professional organizations. This article is the authors' attempt to answer the questions raised above as well as to challenge professional and ecclesiastical bodies to confront more forthrightly the dilemmas these situations cause for pastoral counselors who seek to protect the welfare of the Church as well as protect the pledge to maintain confidentiality.     

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.     

The three worlds of the counselor

The counselor is seen as one who is personally involved as he deals with his client, but in much of his counseling he cannot escape dealing with himself as well. Three dilemmas of the counselor are analyzed: Can he enter the value world of his more youthful client in order to deal with such questions as respect for authority and learning from the past without compromising his own values? Can he “care” for the client and still show concern about what the client does? Can the counselor grow as a person and at the same time achieve professional success?     

The Tragic and Faith in Pastoral Counseling

This essay uses Edward Farley's notion of the interrelation of tragic vulnerability and creation and Niebuhr's idea of faith in offering a conceptualization of the process and goals of pastoral counseling. Openness, novelty, separation, and change, which characterize creative activity, give rise to anxiety, fear, and suffering as created entities seek to achieve their ends and needs amidst the limits of life. Faith as vital concern—defined as human and transcendent relations marked by reciprocal belief, hope, trust, and fidelity—is a response that represents participation and cooperation in creative activity with its concomitant anxiety and suffering. Pastoral counseling may be understood as an activity that facilitates a response of faith as vital concern. The process of pastoral counseling involves three essential and interrelated tasks. First, the counselor invites the person to experience present and past painful disappointments, losses, and betrayals. Second, the counselor invites the client to explore the types of trust and fidelity that are distorted and diminish his or her capacities for risking intimacy, spontaneity, and freedom. The third task is learning to recognize, contain, and work through the inevitable disappointments, broken promises, frustrations, and betrayals encountered in human relationships. Thus the work of pastoral counseling involves reciprocal experiences of belief, hope, trust, and fidelity, which provide the essential and necessary ground through which persons develop a) the capacities for and experiences of spontaneity, awe, and freedom, b) the ability to handle and work through experiences and perceptions of distrust and infidelity, and c) a sense of subjective and intersubjective identity, continuity, and cohesion.     

The Effects of Enhanced Informed Consent in a Pro-Life Pregnancy Counseling Center

The current study investigated the effects of an enhanced informed consent condition on attitudes toward a counselor, counseling situation, and decision making in a pro-life pregnancy center. The following questions were specifically addressed: (1) Would enhanced informed consent be related to increased pro-abort decisions? and (2) Would enhanced informed consent be related to more positive attitudes toward the counselor and center? Results suggested that enhanced consent did not lead to increased or decreased decisions to abort nor to differential attitudes toward the counselor or counseling setting. Results are discussed in terms of their support for the provision of full informed consent as consistent with both prevailing ethical and legal guidelines.     

Prognostic signs for the pastoral counselor from the life of Christ

Summary In this paper I have suggested examples of character traits in persons Jesus tells us about, or whom he dealt with, which can serve as suggestive material in determining the prognosis of persons either in or contemplating pastoral counseling. Among these I have given: first, the ability of a person to reach out, still trying to become life-related or to maintain the relations which he has already established; second, the capacity of the person for relationship, his being able to have feeling, interest, or concern for others, or reality beyond himself; and, third, I have indicated the idea of a person's being able to look at himself in an objective sense, not merely needing to live a defensive life, guardedly protecting his ego as though it could not tolerate any kind of a critical approach. In these concepts of self I believe we have the basic questions regarding the person's success or failure in the process of pastoral counseling.     

Person-Centered Assessment

The use of tests and assessment in person-centered counseling is discussed. In person-centered counseling, the most fundamental value is honoring the client as the authority on his or her own life. The extreme focus of person-centered theory on the “self-authority” tends to militate against the use of tests and assessment. Person-centered counseling includes unsystematic counselor responses, such as reactions, questions, and suggestions. This increasing involvement of the counselor as a person has implications for the use of tests in person-centered counseling.     

An alternative for counselor education

What is it that makes the counselor a professional? Is it possible to separate the personal and political responsibilities of the professional counselor in today's world? In this article, David Island tries to answer these questions and provides an alternative model for approaching counseling and counselor education in a period of rapid cultural change.     

Mighty prophet/wounded healer

The concept of wounded healer is revisited from the perspective of a pastoral counselor working in a pastoral counseling center, and this experience is generalized to pastoral caregivers working in other settings. Three types of wounds are reviewed: wounds resulting from the life experience of the caregiver, wounds resulting from listening to and containing the horrendous content and emotionally laden nature of client stories, and wounds brought about by doing our work within an unsupportive culture. Properly dealt with, these wounds offer a foundation of shared life experience connecting us with our clients. Coupled with messages clients bring us about hurtful and destructive aspects of our culture, these wounds also call us to become mighty prophets. In this role, we are urged to move outside our normal practice contexts into the larger community, and to speak out against social forces that hurt and destroy the selves and souls of persons.     

Counseling's Inescapable Moral Visions

In this article, philosophical hermeneutics is combined with interpretive social science perspectives to generate a framework for considering the influence of cultural values and assumptions on counseling theory and practice. The core of this framework is the claim that people necessarily live within moral visions that answer the questions: (a) what is a person? and (b) what should a person be or become? Culture provides answers to these questions not only through folk and indigenous psychologies but also by shaping psychological and counseling theories. Moral visions are generally unacknowledged because of the fact-value dualism and the ideals of neutrality that pervade Western culture. Consequently, moral visions, like individualism, operate as disguised ideology in counseling theory and practice.     

Inherited Thrombophilia: Key Points for Genetic Counseling

With the evolution of medical genetics to focus on highly prevalent, multifactorial conditions, it is inevitable that genetic counselors will be called upon to participate in the evaluation and counseling of individuals with inherited thrombophilia. The purpose of this review is to educate the genetic counselor on key issues related to risk assessment and genetic counseling for hereditary thrombophilia. The information contained in this document is derived from an extensive review of the literature, as well as the author's personal expertise. Upon completion of this review, the genetic counselor will be able to: a) describe inherited and acquired risk factors for thrombosis, b) collect and interpret personal and family histories to assess risk related to hereditary thrombophilia, c) discuss the potential advantages and disadvantages of thrombophilia testing, including psychosocial aspects and implications for medical management, and d) identify educational and support resources for patients and families.     

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.     

Faith-to-faith at the bedside: theological and ethical issues in ecumenical clinical chaplaincy.

Chaplains who serve in a clinical context often minister to patients representing a wide variety of faiths. In order to offer the best pastoral care possible, the chaplain should first possess a set of personal theological convictions as a foundation for ministry. Second, he or she needs to be sensitive to the beliefs and practices of the patients. Third, it is vital to develop a relationship of acceptance and trust not only with patients under their care, but also with family members and caregivers as well. At times, situations will arise that are purely religious or theological. In a clinical setting, however, the questions and problems that arise more often are both theological and ethical. It is beneficial for the chaplain to be involved in an ethics committee, where the specifics of each case can be discussed, and staff can offer counsel to patients and their families. This study examines issues that chaplains face at the bedside, such as terminal care, life-prolonging treatments, dementia, persistent vegetative state, and euthanasia-assisted suicide. We will discover that those who are involved in clinical pastoral ministry will be called upon to be a comforter, mediator, educator, ethicist, and counselor.     

Pastoral counseling: In search of a new paradigm

Contemporary pastoral counseling includes three paradigmatic elements: the image of the counselor as priest; the location of the human problem at the organismic-environmental interface; and the diagnosis of the human problem as alienation from self and others. These assumptions ought to be supplemented by the image of the counselor as prophet, by location of the human problemalso at the interface of the self and the ultimate, and by a diagnosis of the human problem as alienation from transcendence. To be adequate as a response to the total human situation, pastoral counseling theory must be expanded to include consideration of the transcendent dimension of human existence, and pastoral counseling method and technique must be modified to overcome alienation from the ultimate by facilitating the actualization of transcendence.His article is a revision of the keynote address he presented to the American Association of Pastoral Counselors at their annual meeting in May 1976.     

Understanding homosexuality: A symposium

A psychiatrist, an ethicist, and a pastoral counselor comment on the ways in which they conceive of homosexuality in their work, reflection, and efforts at counseling. Although each writes in isolation from the others, a surprising degree of consensus emerges. All three cite the problem of unclear terms and the peril of labeling. Each distinguishes between homosexuality as a state of being and homosexual acts or behavior. Mansell Pattison, the psychiatrist, comments on prejudice, norms, sickness, and deviancy and their relevance for understanding homosexuality, before suggesting a model himself. Stanley Hauerwas, the ethicist, seeks a context that will allow us to think seriously about homosexuality from an ethical point of view. John Patton, the pastoral counselor, argues that the major contribution of a counselor is to avoid labeling and preconceived notions about homosexuality and to relate to the counselee in such a way as to help him clarify what he seeks.     

Power Within the Counselor Identity Development of African American Women in Pastoral Counseling

This study explored experiences of power among 11 African American female pastoral counselors‐in‐training. Limited research exists within the field of pastoral counseling regarding the dynamics of power within the development of minority counselors‐in‐training. Experiences of power such as microaggressions and empowerment were evidenced in the art created by participants during their qualitative interviews. Use of a heuristic arts‐based research design resulted in 6 final essences (major themes): symbolic analysis of the journey of identity development, empowerment, powerlessness, ownership of power, integration, and pervasive spirituality. Practical implications for counselor educators and pastoral counseling programs are provided.     

Ethical Implications of a Critical Legal Case for the Counseling Profession: Ward v. Wilbanks

This article presents the official position of the American Counseling Association on a seminal legal case for professional counseling: Ward v. Wilbanks. The focus is on three key questions: Is it permissible to deny counseling services to a homosexual client on the basis of a counselor's values? Can referrals be made at any time a counselor wishes to do so? When is a client a client?