under discussion and discourage flight into abstract theories or theological disputes
ensure there is sensitive follow-up for anyone who appears to be disturbed or distressed during or as a result of the discussion
ensure that no participant’s personal experience is denied, even if it is not shared
ensure that nobody is pressurized into contributing if they choose not to speak
ensure that everyone has a chance to speak if they wish to and that no one monopolizes the discussion.
Participants
All participants should:
read and reflect upon the Introduction
undertake to read and reflect upon the sections to be discussed
make a commitment to arrive on time, not to leave early and to give priority to regular attendance at the group, even if they sometimes find the sessions difficult or there are other competing demands on their time
safeguard confidentiality when talking about a specific situation they have encountered; names and identifying details should be excluded
endeavour to speak out of their personal experience rather than taking refuge in abstract theories or displays of theological expertise
take particular responsibility for safeguarding themselves, if a topic feels potentially unsafe or threatening
offer active listening; it may sometimes be more appropriate to receive a contribution with silence or a simple acknowledgement, rather than comment, question or counter-argument
be ready to affirm other people’s individual experience and perceptions, even if they are not shared
respect different theological perspectives and points of view.
A framework of Bible reading and prayer
An appropriate and short Bible reading and prayer at the beginning and/or end of the session can help to create a safe and containing framework and ensure that discussion is rooted in shared faith. If there is vocal prayer at the end, care should be taken not to use it as a way of continuing or responding to the earlier discussion. For this reason silence and a brief closing prayer may be the safest way of bringing the session to a close.
1
Aspects of Pastoral Care
The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ.
Ephesians 4.11–13
1.1. Defining pastoral care
Through baptism all God’s people have a gift of ministry from the ascended Christ to be offered for the good of the whole Body of Christ. The heart of all ministry is self-giving love and the priestly ministry of all Christians is to enable one another to be brought into touch with the loving heart of God (Eph. 4).
Pastoral care is central to the life of the Church and determined by the command to love God with heart and soul and mind and one’s neighbour as oneself. This implies a reciprocal response, as people are enabled both to receive and to give love (Campbell 1985). Christians believe that love lies at the heart of God and that Jesus Christ is the incarnation of that love. So Christians, committed to the belief that God loves us all unconditionally, seek to reflect the love of God for each unique human being (Wright 1982).
The fundamental aim of pastoral care is the enactment of this love, incorporating the pastoral functions of healing, sustaining, guiding and reconciling witnessed in the priestly ministry of Jesus and in the life of the early Church (Clebsch and Jeakle 1994).
These aspects of pastoral care may be expressed in a wide variety of activities, involving individuals, groups and communities and undertaken from within the faith community. It is not only about responding to problems but also encompasses the celebration of what is good:
… it is also about sharing in community, feasting in friendship, exchanging mutual support … Pastoral care may include befriending, promoting self-help activities, giving material aid, creating opportunities for increased learning, campaigning, protesting against unjust events and structures, pastoral education, community development, crisis management and conflict mediation. (Diocesan Advisers in Pastoral Care and Counselling 1995)
Liturgy is also an expression of pastoral care, enabling worshippers to connect their individual stories with the story of God’s love for his people; every aspect of public worship will contribute to an image of God as one who invites, includes and empowers or who appears to do the reverse. Liturgy shapes the church community and should enable the whole people of God to fulfil a richly varied ministry of pastoral care regardless of education or social background (Green 1987). Administration is also an important aspect of pastoral ministry, communicating respect and care when it is done well.
The spectrum of pastoral care may range from simple acts of spontaneous kindness to planned interventions, which, while firmly rooted in theological understanding, may also draw on the insights of secular disciplines, such as social work, counselling and community development (Campbell 1985). Although pastoral care is therefore both a corporate and an individual activity, this book will focus primarily on ministry to individuals on their own, or within their family, friendship or community network.
1.2. Differentiating pastoral care and counselling
Since the latter half of the twentieth century counselling and psychotherapy as specific disciplines, contained within the wider range of pastoral care activities, have had a profound influence on the care that ministers (particularly those who are ordained) offer to individuals. This influence brings both valuable insights and potential hazards.
The original meaning of the word ‘counselling’ is rooted in the Christian tradition of pastoral care. Its appropriation to describe a specific therapeutic activity is a late-twentieth-century development which has become widely accepted as counselling has become professionalized. Unfortunately, as pastoral ministry has been increasingly influenced by the developing role of the secular professional counsellor, there has been a tendency to lose the distinction between pastoral care and counselling and to undervalue pastoral care as an activity in its own right (Bridger and Atkinson 1994). It is essential to be aware that, while all ordained ministers are pastoral carers, not all are counsellors in the contemporary secular sense. It is also important to recognize that, although counsellors can enable their clients’ exploration of spiritual issues, this does not make them pastors. They too need to be aware of their limitations and to recognize the skills, knowledge and experience of the ordained minister.
Christopher Moody, in his book Eccentric Ministry (1992), distinguishes between pastoral care and counselling, exploring how the ordained minister’s role is to create a living contact between the tradition of the faith community and the individual’s experience. Sometimes the minister will do very little, other than to be a presence at times of crisis or loss of meaning in people’s lives, perhaps being a recipient of their anger with God, or enabling those who do not believe to catch a glimpse of the gracious activity of God. While counselling and therapy tend to be individualistic in approach, the ordained minister will see pastoral ministry
