The role of the church in the community based care of the chronically mentally disabled: Reclaiming an historic ministry

The perplexing circumstance of the chronically mentally disabled in the community poses both a challenging ministry and significant learning opportunity for the church. Historically the church once served as a primary resource in their community life. When care shifted to the hospital in the nineteenth century, chaplains then ministered on behalf of the church. The institutional setting later spawned the clinical training and pastoral care movement, the mental patient an essential teacher and beneficiary. With the locus of care having recently returned to the community, the church can now provide social, pastoral and spiritual resources, collaborate in deinstitutionalization with the mental health delivery system, and return to a ministry of learning with the less resourceful.The Reverend Anderson serves as Chaplain Supervisor, Connecticut Mental Health Center, Box 1842, New Haven, Connecticut 06508, and as a Lecturer in Pastoral Theology at Yale Divinity School. The author wishes to thank Dr. Donald H. Williams and Fr. Henri Nouwen for their advice and encouragement during the preparation of this article.     

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.     

Some attitudinal and cognitive consequences of thought

A “reinterpretation of inconsistent cognitions” explanation of the previous finding that thought about an object tends to polarize attitudes toward that object was tested. Under the assumption that ambiguity facilitates reinterpretation, ambiguity of inconsistent information and opportunity for thought were manipulated. Consistent with expectations, (a) thought resulted in attitude polarization and this effect was increased with ambiguity (p < .01) and (b) evaluation (interpretation) of the inconsistent information varied as a function of thought (p < .05) and ambiguity (p < .01).     

Pastoral psychotherapy and the symbolic

The author points out and illustrates the interrelatedness of the capacity to think symbolically and a sense of self. Through a case study he describes the disclosure of hidden and unresolved personal concerns by symbolic references and the correspondence between personal myth and emotional concerns. A perspective of therapy is suggested—that it is a process of clarifying and demythologizing self-perceptions, conscious and unconscious, so that a person can move on to other representations of self and be liberated from restrictions imposed by undisclosed myths. Finally, the author examines what is pastoral or religious about a psychotherapeutic process and offers questions for further study.     

The right place for me: A moderated mediation model to explain the involvement of employees aged over 50 years

Over the past decades, employment rates of older workers in most Western countries have rapidly increased. Hence, there is a growing interest in identifying the organizational dimensions that might impact the psychosocial adjustment of workers aged over 50 years. This study focuses on perceived organizational support (POS) and identity-related measures (identification and authenticity) as key organizational components for workers at this stage of life. Furthermore, in the relationships discussed, we explore the moderating role of perceived age discrimination. In an ample sample of older workers (N = 4,563, aged 50–66 years), a moderated mediational model was tested where older workers' involvement was associated to POS. In the model, this relationship was mediated by organizational identification and authenticity, and the association between POS, identity-related measures, and involvement was moderated by age-based discrimination. Results showed that POS is associated with organizational involvement via organizational identification and authenticity and that high level of age discrimination decreased the positive association between POS, organizational identification, authenticity, and involvement.