Listening for Safe Places: Networks of Playing and Chalcedon in Disaster Pastoral Care

Disaster pastoral care operates in diverse contexts, which may challenge clergy responders in ecclesiological meaning‐making of their practices of care. This article argues that pastoral care may be imagined as part of a larger “network” of caring acts understood as a collective, multiple care practice. Such practice reflects deep‐rooted movements described in psychoanalytical theory as playing, and the christological idea of communication of properties. Therein, spiritual “safe places” can be seen to emerge, even in the midst of traumatic events.     

A theology of pastoral multiplicity

The contemporary moment is characterized by liquidity and difference. “Liquidity” means rapidly changing social structures, accelerations in consumption, and constantly changing personal and group identities. In this increasingly diverse context, encounters with difference are not only inevitable, they are essential—and can be transformative for our understandings of our multiple selves, for our pastoral encounters with others, and for our theological imagination, as well. Viewing the self, especially the pastor's self, as a collection of multiple selves, identities, and performances illumines pastoral leadership; pastors who claim their multiplicity more wholly meet “others” when encountering difference. The triune God reveals divine multiplicity, so pastors who claim their multiplicity as their identity thereby make a theological claim.     

Spiritual Tools for Enhancing the Pastoral Visit to Hospitalized Patients

The tradition of visiting the sick is a practice that brings comfort to patients who are suffering, offers prayers for healing, and keeps the connection with family and community alive. It is a practice recognized from ancient times through today, one which underscores the mission of the field of Pastoral Care. This paper describes the creative use of multi-sensory spiritual tools, such as music, singing, personal prayer, psalms, and traditional texts, to enhance the sick visit to the hospitalized patient. This brief structured model is replicable and teachable to lay and professional caregivers. Both patient, family members, and caregivers can benefit from sharing in these moments of inner spiritual attunement and connection with others. Israela Meyerstein, LCSW-C, LMFT, is a social worker and family therapist in private practice in Baltimore, Maryland. An Approved Supervisor for the American Association for Marriage and Family Therapy, Ms. Meyerstein has trained therapists of all disciplines and has published over two dozen articles relating to Family therapy, medical issues, and spirituality. She is co-founder of the Baltimore Jewish Healing Network. Correspondence to Israela Meyerstein, Imeyerstein@hotmail.com. Gila Ruskin has served as a congregational rabbi, psychiatric hospital chaplain, adult and day school educator, and pastoral counselor. Rabbi Ruskin currently teaches Bible, Holocaust Studies, and Creative Writing at the St. Francis Academy in Baltimore, Maryland. She is co-founder of the Baltimore Jewish Healing Network.     

A Universally Particular Psychology? A Feminist Practical Theological Exploration of <Emphasis Type="Italic">Indigenous and Cultural Psychology</Emphasis>

The newly published volume, “Indigenous and Cultural Psychology: Understanding People in Context” (2006) seeks to further understandings of human behavior with an indigenous psychology that places culture and context in the foreground of its methods, practices, and analysis. As such it represents a significant development in its field, and is important to practical theologians with their attention to context, culture, and the lived religious practices of persons and communities. This article offers a critical review of the book from the standpoint of feminist practical theology, in an effort to further and support the agenda of indigenous psychology. After describing the importance of indigenous psychology for the work of practical theologians, I consider the volume’s chapter on indigenous Filipino psychology (chapter five by Rogelia Pe-Pua) as paradigmatic of the strengths of an indigenous approach put forward in the larger volume. Last, I critically consider two key paradoxical tensions present in the volume’s articulation of indigenous psychology: the tension between universality and particularity, and the tension between indigeneity and critical gender analysis.     

From Rogers to Clinebell: Exploring the History of Pastoral Psychology

This essay explores the recent history of pastoral psychology by examining the transition from Carl Rogers’s client-centered therapy as a dominating force to the emergence of Howard Clinebell’s growth counseling. The theory and application of each approach is explored, including an analysis of how the cultural milieu of World War II and the shift to neofreudian thought influenced both Rogers and Clinebell. Finally, this essay demonstrates how Clinebell modified Rogers’s client-centered therapy by combining confrontation with unconditional positive regard.     

Theologies of pastoral leadership

The disestablishment of mainline Protestantism as the default religiosity and public theological voice, lamented by many of its members, presents new opportunities for conceiving of pastoral leadership in faithful ways. The pastor as public leader is better imagined as a visionary possibilizer and convener of public conversations, exerting influence in indirectly persuasive ways, rather than as spokesperson for an institution.     

Influencing the salesforce through perceived ethical leadership: the role of salesforce socialization and person–organization fit on salesperson ethics and performance

With today's emphasis on building strong customer relationships in the business-to-business sales environment, appropriate leadership is necessary to instill ethical and provide the proper guidance among employees to ensure ethical decision-making and improve sales performance. This research examines the role of perceived ethical leadership as it relates to both formal and informal marketing control mechanisms (i.e. salesforce socialization) that influence person–organization fit, and how this fit relates to salesperson unethical intent and performance. Results from a study of 408 business-to-business salespeople suggest that perceived ethical leadership both directly, and indirectly via salesforce socialization, affects salesperson ethical values person–organization fit, which in turn affects salesperson performance. Based on these findings, both theoretical and managerial implications are provided, as well as directions for future research.     

Mental Health and Spirituality in Later Life: Pastoral Approaches

SUMMARY

This chapter proposes a perspective on providing pastoral care for people at risk of, or who have mental health problems in later life. Two major areas of mental health, depression and dementia are explored, examining their impact on older people and strategies to identify risk in depression, and signs indicating need for pastoral intervention in depression and/or dementia. The work from two studies that examine issues for meaning of people, the first for older people living independently and the second in residential care, form the basis of the material presented in this chapter. It is maintained that pastoral interventions may greatly improve quality of life for these people, their families and carers.¹