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Group C Presentation SP500: Spiritual Practices & Traditions

Professor: Dr. Wil Hernandez

Fuller Theological Seminary

A JOURNAL OF SPIRITUAL TRADITIONS AND CONGREGATION CARE

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In This Issue:

Katie What’s The Difference: Making Crucial Distinctions Between Soul Care, Pastoral Care, and Clinical Therapeutic Care

Andrew The Legacy of James Loder: Paving the Road for the Contemporary Conversation Between Psychology and Spiritual Formation Wes Using St. Patrick’s Celtic Prayer Tradition for Spiritual Care

VictoriaPsychological Healing from Brother Lawrence’s Notion of the Presence of God

RonnieHenri Nouwen and Pastoral Care: A Spirituality that Moves Inward & Outward

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There are number of different ways a congregant might seek emotional and spiritual care within the church: group & peer counseling, pastoral counseling, and clinical therapy. Have you participated in counseling, or joined groups like these?

An Introduction to A Journal of Spiritual Traditions and Congregation CareThe Purpose & Trajectory of this JournalBy Katie

Ultimately, no matter the field of ministry, we are frequently approached with questions of need and spiritual direction. These questions likely can be helped through the application and practice of spiritual disciplines, with minor differences only in how these disciplines can be applied in each helping situation.  

Thus, this project seeks to provide resources regarding soul care to those in various ministry fields (e.g., pastors, church leaders, missionaries, psychologists).  This is accomplished by seeking how the spiritual works of James E. Loder, Brother Lawrence, St. Patrick, and Henri Nouwen can be used in the practice of care for those souls you come in contact.  This begins first with a distinction between the fields of care (i.e., soul care, pastoral care, and psychological care), followed by separate sections briefly introducing each spiritual figure and how their approach to seeking the presence of God might be applied in care situations.  

May this be a useful resource in moments when someone approaches you in need, and may the Holy Spirit guide you in its utility.

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Table of Contents

What’s The Difference: Making Crucial Distinctions Between Soul Care, Pastoral Care, and Clinical Therapeutic Care by Katie

The Legacy of James Loder: Paving the Road for the Contemporary Conversation Between Psychology and Spiritual Formation by Andrew

Using St. Patrick’s Celtic Prayer Tradition for Spiritual Care by Wes

Psychological Healing from Brother Lawrence’s Notion of the Presence of Godby Victoria

Henri Nouwen and Pastoral Care: A Spirituality that Moves Inward & Outward by Ronnie

Concluding Remarksby Wes

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Before we begin it seems important to differentiate several fields of care that can use the spiritual disciplines in their work.  Specifically, we will first define, compare, and contrast soul care, pastoral care, and therapeutic care.  This will be helpful in providing insight into the usefulness of the spiritual works of those we have studied for direct use in these overlapping fields.

Soul careSoul care tends to be used as a broad term.  In describing the way they approach care of souls, the Harvest Bible Church (n.d.) gave a description of their mission to include soul care at all levels of the church community.  In answering the question, “What is soul care” Harvest Bible Church gave a short answer that “it is a cultural philosophy of care that potentially affects every part of a healthy, growing church” (Harvest Bible Church, n.d., para. 1) and thus described their mission to include soul care at all levels of their church, four of which they called specific attention.  The least formal form, intentional soul care, is applied within the body of the church, as each person tends to each other in need, “to live out the one another’s of Scripture by intentionally reaching out to each other in Christ when advice or encouragement is needed” (Harvest Bible Church, n.d., para. 18).  Those in leadership of small groups provide next, directive soul care. It involves listening, providing love and Scriptural resources, and further referral to other leaders as needed.  A higher level is corrective soul care, which includes counseling by Soul Care staff or non-vocational counselors in the church who are able to handle more complex, life-dominating issues.  Finally, higher-level counselors and pastors in the church provide intensive soul care for more despairing issues, and might also include a counseling retreat designed to deepen one’s presence with God.

Pastoral carePastoral care is one type of soul care.  As (Brushwyler et al., 1999) states, “Many persons today continue to turn to their pastors as a primary resource in times of crisis” (i.e., when their souls are in need; p. 1).  As Brushwyler et al. (1999) continues, they posit, “[t]he definition that pastors start out with, given to us in our ordination, is that pastoral work is a ministry of word and sacrament…Pastoral care, then, as defined here, is rooted in word and sacrament” (p. 3).  

The pastor tends to souls using sacred scripture, prayers, and proclamation, with a responsibility to “keep the community attentive to God” (Brushwyler et al., 1999, p. 3).  This can occur through preaching, teaching, supervision of public worship, general leadership, as well as through private pastoral counseling (Crossley, n.d.). Crossley (n.d.) purports that everything that the Christian pastor does could be designated as “pastoral care”.

What’s the Difference? Making Distinctions Between Soul Care, Pastoral Care, and Therapy By Katie

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Therapeutic careAlthough pastoral care can include therapy, the term tends to be associated with those with vocational degree for this type of care.  Though most of pastoral care might be considered soul care, some do not consider secular therapy to be soul care, as it cannot and does not always include religious or spiritual components.  The goal of counseling tends to be dependent upon the counselee/client/patient, and tends to be focused upon resolution of a problem.  Psychotherapist Nelson-Jones explains that “the counsellor’s repertoire of psychological skills includes both those of forming and understanding relationships with clients and also focused on helping them change specific aspects of their feeling, thinking and behavior” (as cited in Crossley, n.d., p. 12). Due to strict legal codes of ethics, the therapist is required to maintain cultural competence, and should not assume expertise in areas outside of their field.  Even if a client is interested in spiritual soul care, the Christian therapist is required to take thorough background so as to not make assumptions on the client’s belief-system, nor impose their own beliefs on the client.

Using Spiritual Practices and Traditions in All Realms In sum, despite their differences, each of these fields could find use in having spiritual traditions as tools in their toolbox of care.  Given these distinctions, we move forward in this project to provide resources for how the spiritual works of James E. Loder, Brother Lawrence, St. Patrick, and Henri Nouwen can be used in the practice of care of those souls we come in contact.

Works Cited, Bibliographic, and Online Resources:

Brushwyler, L. Ronald, Sheryl Carle Fancher, James C. Geoly, John R. Matthews, and Margo M. R. Stone. "Pastoral Care vs. Professional" Counseling: Discerning the Differences." The Midwest Minstry Development Service (1999): 1-4+. Web. 18 Aug. 2013. " <http://www.ipcaworldwide.org/resources/Articles/CareVsCoun.pdf>.

Clinebell, Howard, and Sister Bridget Clare McKeever. "Foundational skills for most types ofcaring and counseling." Basic types of ! pastoral care and cousenling: Resources for the ministry of healing and growth. 3rd ed. Abingdon Press, 2011.

Crossley, Gareth. "Counselling: Pastoral Care or Psychotherapy?" A Journal of Evangelical Theology 29 (1992): 12-24+. Web. 18 Aug. 2013. <http://www.affinity.org.uk/downloads/foundations/Foundations%20Archive/29.pdf#page=15>.

Eck, Brian E. "An Exploration of the Therapeutic Use of Spiritual Disciplines in Clinical Practice." Journal of Psychology and ! Christianity 23.3 (2002): 266-80.PsychInfo.

Garzon, Fernando L. "Interventions that Apply Scripture in Psychotherapy." Journal of Psychology and Theology 33.2 (2005): 113-21. " PsychiInfo.

Harvest Bible Church. What is Biblical Soul Care. N.p., n.d. Web. 18 Aug. 2013. " <http://www.harvestbiblechapel.org/content.aspx?site_id=10780&content_id 315442>.

Monroe, Phil. "Integrative Psychotherapy XII: Soul Care via Relationships." Musings of a Christian Psychologist. N.p., n.d. Web. " 18 Aug. 2013. <http://wisecounsel.wordpress.com/2008/04/07/integrative-psychotherapy-xii-soul-care-via-relationships/>.

Morgan, John H. "Silence as Creative Therapy: A Contemplative Approach toPastoral Care." Journal of Pastoral Care 29.4 (1975): 248-53." ATLASerials.

"What is Pastoral Care?." The Pastoral Care Council of the ACT. The Pastoral Care Council of the ACT, n.d. Web. 18 Aug. 2013." <http://www.pastoralcareact.org/pastoral.html>.

Willows, David. "The art of pastoral care." Editorial. Contact 128.1 (1999): 1-32. ATLASerials.

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James Loder is a Presbyterian minister, a clinical psychologist, and a professor from Princeton Theological Seminary.  His approach to psychology is very dynamic - enlarging our understanding of human development - while Christocentricly focusing on the transformational work of the cross in restoring intimacy. Loder describes intimacy by focusing on the Latin word for “inner” and “innermost,” intimus, which means the innermost character of the person. It is this point of deepest intimacy, Loder says, “where I am both most secure in myself and most fearful of letting others know me.” [1] Thus, Loder’s description of intimacy is precisely where we are met by the spiritual presence of Christ. In this way, the transformational power of the Holy Spirit is able to profoundly connect with the depth of our innermost being.[2]

In his book, The Transforming Moment, Loder proposes five stages to what he categorizes as “transformational logic” of the spirit: 1) conflict-in-context, 2) interlude for scanning, 3) insight felt with intuitive force, 4) release and re-patterning, and 5) interpretation and verification. [3] For Loder, transformational logic corresponds with the process of convictional knowing that occurs when the human spirit finds itself in conflict, and how it is eventually transformed by making meaning of the events that do not make sense. Thus, Loder describes transformational knowing as the pattern which draws one into a “differentiated whole … (apart from) the many splintered ways we are taught to think.”[4]

Dr. Loder asserts that often the pain of betrayal is felt with such consuming shock and hurt that it seems as if it will never go away; however, he argues that betrayal is only an illusion - that through the cross and resurrection of Christ, betrayal is betrayed [5]. Not only does God’s Spirit continually bring life out of death, but Loder adds that the Holy Spirit compels even the negative events in our lives to work for our good and for the glory of God.[6]

In his book, Logic of the Spirit, Loder begins with a case study of a woman who was at first resistant to prayer in the counseling setting, but through the leading of the Holy Spirit,

experienced emotional healing as Jesus was invited into the painful memories of her past. Loder describes how this woman, who previously “turned inward by primal rejection, blame, guilt, and family violence,” was tangibly called out of hiding  (through continued counseling sessions over the next three years) by the Spiritual Presence of Christ…”.[7]

Loder relates the scene found in Luke 24: 30-31, where Christ appears on the road to Emmaus.  Here, Loder notes the brokenness of the two disciples and how Jesus uses the symbol of his brokenness on the cross as he breaks bread with them. Loder notes the eschatological significance of the Eucharist symbolizing the transformation of Jesus’ broken body on the cross.[8]  For Loder, the crucifixion and resurrection are in powerful tension that creates a new reality by which the existential void of betrayal, shame, and guilt embrace the Holy Presence of Christ without denial or absorption, and an irreversible transformation takes place, apart from how our controlling ego may want to bury or redefine this knowledge.[9]

Dr. James Loder was a professor Christian Education at Princeton Theological Seminary and Ordained Minister with the Presbyterian Church (USA).

The Legacy of James Loder: Paving the Road for the Contemporary Conversation Between Psychology and Spiritual FormationBy Andrew

Works Cited [1] James E. Loder, Jr., “Perspective: The Great Sex Charade and the Loss of Intimacy,” Word & World, 21, no.1. (2001), 83-84. Dr. Loder refers to Kierkegaard’s classical discussion of the primacy of intimacy for healing of human lives.  In it, Kierkegaard views the spirit of a person to be intensely and irreducibly relational. Therefore, despair is a dis-relationship in the self, due to a profound failure of intimacy with the divine presence. [2] Ibid., 83.  Loder contends that it is at this level of intimacy that an irreversible transformation takes place, apart from how our controlling ego may what to bury or redefine this knowledge.  [3]Loder, The Transforming Moment, 2nd ed. (Colorado Springs: Helmers & Howard,1989), 5.[4] Ibid., 2.[5] Ibid., 87.[6] Ibid., 91.[7] Loder. Logic of the Spirit: Human Development in Theological Perspective (San Francisco, California: Jossey-Bass Publishers, 1998), 51.[8] Loder, The Transforming Moment, 103. Loder expounds that in the broken bread, Jesus’ brokenness is united with the two on the Emmaus road, and “theirs is united with his as they are invited to take it into themselves. This, however, is not merely a union of brokenness, because the bread is embraced by his resurrection Presence.”[9] Ibid., 104.

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Bibliographical Resources:

Loder, James E., Jr., “Perspective: The Great Sex Charade and the Loss of Intimacy,” Word & World, 21, no.1, 2001.

____________ The Logic of the Spirit: Human Development in Theological Perspective. San Francisco: Jossey-Bass, 1998.

____________ The Transforming Moment, 2nd ed. Colorado Springs: Helmers & Howard, 1989.

____________,W. Jim Neidhardt. The Knight’s Move: The Relational Logic of the Spirit in Theology and Science, Colorado Springs: Helmers & Howard, 1992.

Nagel, Thomas.  “What Is It Like to Be a Bat?”  Philosophical Review (1974). Reprinted in Thomas Nagel, Moral Questions. Cambridge: Cambridge University Press, 1979.

Wright, Dana R., John D. Kuentzel, eds.  Redemptive Transformation in Practical Theology: in Honor of James E. Loder Jr., Grand Rapids, Michigan: William B. Eerdmans, 2004.

Online Resources:

Wright, Dana R., James E. Loder Jr., Talbot School of Theology Website, http://www2.talbot.edu/ce20/educators/view.cfm?n=james_loder; 27 August 2013.

Chaapel, Barbara A., “A Transforming Life,” In Spire, 6, no.3, 2002, http://www.ptsem.edu/Publications/inspire2/6.3/feature_2/index.htm; 27 August 2013.

Using St. Patrick’s Celtic Prayer Tradition for Spiritual CareBy Wes

Most people know about Saint Patrick, and his holiday has contributed to his popularity and celebrity; however most do not know about the centrality of prayer in St. Patrick’s spiritual tradition. Prayer was the central aspect to his life – the core of his spiritual life. This article will address how St. Patrick’s prayer tradition could support congregants seeking soul care.

One of the most beautiful aspects of Saint Patrick’s prayers was the therapeutic power they held not only on his own soul, but also to all souls. One might argue that these prayers still hold the power today to transform, mold, and heal our souls if we only follow his model and form. Perhaps it would be helpful to take a look at a few of the ways, and reasons, that Saint Patrick’s prayers provide great therapy to our wounded souls as we continue on with our spiritual journey.       First, we need to figure out what exactly therapeutic prayer is in order to understand why Saint Patrick’s prayers and prayerful lifestyle were such a therapeutic tool and blessing. There are two aspects to therapeutic prayer. The first is the healing aspect - it brings healing to our souls from earthly pains. The second aspect is the capability to bring the pray-er into the presence of God. A therapeutic prayer ushers our souls into the presence of God, bringing us comfort and peace. Prayer therapy engages the person’s soul (mind, will, and emotions) in a process of transformation; rather than just praying for him or her to be healed.[1] Therapeutic prayer draws the participant into a deeper sense of spiritual peace,

love, and healthy change. In the end, prayer therapy brings God much deeper into our souls, and it highlights our need for the presence of God.

Patrick made sure that his life was filled with not just quality prayers, but also a multitude of prayers. Not only did he have prayers for his daily life, but also an array of blessings and thoughts for God. Patrick had prayers for making his bed to washing the face of children. It has been said that Patrick had well over thousands of prayers for everyday tasks.[2] It was essential that he be in constant communication with God. In this way, Patrick, through repetition made sure that his heart was constantly being shaped on a daily basis. These prayers invited God’s presence into his heart at all times of his life. He recognized that an essential part of healing and transformation meant that God must be at work at all times, not just part of the time.[3] For us today this constant praying and repetition, is a valuable aspect to our own therapy. How can we heal and bring peace to our souls if God is at work only sometimes? Praying daily and hourly is a sure way to help bring about therapeutic healing, even though the repetition might seem daunting and often ambiguous - keep 1 Thessalonians 5:18 in mind.

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Bibliographic Resources:

Denham, Joyce, and Diana Mayo. Patrick: saint of Ireland. Chicago: Loyola Press, 2002. Hernandez, Wil. "The Breast Plate of St. Patrick." Fuller Theological Seminary. Pasadena , CA. July 2013. Lecture. Marsh, Arnold. Saint Patrick and his writings. Dundalk: Dundalgan Press, 1966.

Stokes, Whitley. The tripartite life of Patrick, with other documents relating to that Saint. London: Eyre and Spottiswoode, 1887.

Online Resources:

Claiborne, Minnie. What is Prayer Therapy, http://www.drminniecounseling.com. Ed. Minnie Claiborne. Dr. Minnie Claiborne Counseling Center, July " 2013. Web. 5 Aug. 2013.

Moran, Patrick Francis Cardinal. "St. Patrick." The Catholic Encyclopedia. Vol. 11. New York, NY.: Robert Appleton Company, 1911. Web. 5 Aug. 2013" http://www.newadvent.org/cathen/11554a.html.

Catholic Online. http://www.catholic.org/saints/saint.php?saint_id=89. Accessed August 2013.

Video Resources:

Youtube Video. Prayer of Saint Patrick. http://www.youtube.com/watch?v=Bist8eVs9XE

Not only did Patrick pray with much repetition, Patrick viewed prayer as a way for the soul and mind to find protection and security from our fallen world.[4] A central theme to Patrick’s prayers was that of Christ acting as a fortress for our souls and heart.[5] It’s clear that he recognized our souls cannot withstand the pressures and hardships of this world alone, and thus prayer is a gift of protection and healing. In this way, Patrick reminds us how part of therapeutic prayer is learning to be safe and secure. How can we begin to heal if we are constantly immobilized by fear?  How can we change if we are constantly being bombarded by the evils of our culture? Patrick’s viewpoint of prayer is a beautiful reminder to all Christians today, that if we desire peace, security, and especially healing, then prayer should be our first stop. For it is there that we meet Christ who can protect us as we begin the healing and transformative process.   

So whether it’s praying repeatedly, or finding security in those prayers, it seems evident that whether Patrick knew it or not, his thoughts and his prayers are a gateway to soul healing. They are a medium and avenue that all Christians should invest in in order to bring about a better soulful world.   

Works Cited:[1], Minnie Claiborne, What is Prayer Therapy, http://www.drminniecounseling.com. Ed. Minnie Claiborne. Dr. Minnie Claiborne Counseling Center, July 2013. Web. 5 Aug. 2013.[2] Whitley. Stokes, The Tripartite Life of Patrick: With Other Documents Relating to that Saint (London: Eyre and Spottiswoode, 1887) 37. [3] Ibid.[4] Joyce Denham and Diana Mayo, Patrick: Saint of Ireland (Chicago, Il.: Loyola Press, 2002). 23. [5] Wil Hernandez, "The Breast Plate of St. Patrick." Fuller Theological Seminary. Pasadena , CA. July 2013. Lecture.

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A soldier turned cook in the Discalced Carmelite monastery in Paris, Brother Lawrence is considered one of the greatest Christian mystics and is revered by both Roman Catholics and Protestants.  He is included in the list of 131 Christians Everyone Should Know.[1]

Ben Patterson, a campus pastor at Westmont College in Santa Barbara, California, writes:

“…Brother Lawrence…practiced the presence of God as he went about his daily duties in the monastery. His daily duties consisted chiefly of scrubbing pots and pans in the kitchen. But as he scrubbed, he might comment to Jesus on how dirty a pan was. As he stacked the dishes high, he would thank the Lord for how well he had provided for him and his brother monks. This was not all his prayer, for there were also the high and holy moments in the quietness of his room and the sanctuary when he prayed on his knees...” [2]

The life of a minister is not easy.  Trials and temptations lurk everywhere, which could easily make one’s ministry a burden.  Brother Lawrence has left us with a winning solution that could make everything we do and encounter –  blessing or suffering – a source of great joy.  This winning solution is the Practice of the Presence of God.

In his Foreword, Henri J. M. Nouwen writes:

“Through the practice of the presence of God, nothing, absolutely nothing, was outside his intimate relationship with God.  That is how he could experience an ongoing sense of joy and a real sense of communion...” [3]

Below are a few quotes from Brother Lawrence [4], taken from The Practice of the Presence of God, a collection of his thoughts as translated by John J. Delaney who said that “…the practice of the presence of God can benefit all souls wherever they may be on the path to perfection and in their quest for union with God.  It is a practice that can benefit anyone who undertakes it.”[5] They are not only filled with wisdom, but when pondered upon, “it offers a real source of healing.”[6]

On Prayer “There is no mode of life in the world more pleasing and more full of delight than continual conversation with God; only those who practice and experience it can understand it” (48).

On Service to God:“We should not weary of doing little things for the love of God who looks not at the grandeur of these actions but rather at the love with which they are performed” (39).

On Practicing the Presence of God“I cannot understand how religious people can live contented lives without the practice of the presence of God.  For myself I withdraw as much as I can to the deepest recesses of my soul with Him, and while I am thus with Him I fear nothing; but the least turning away from Him is hell for me” (49).

On Holy Habit “How can we ask for His help unless we are with Him?  How can we be with Him except by thinking of Him often?  How can we think of Him often except by forming a holy habit of doing so?  … to know God we must often think of Him; and when we come to love Him we shall also think of Him very often, for our heart is where our treasure is!”  (86)

On Affliction “I am not asking God to deliver you from your sufferings, but I do ask Him earnestly to give you the strength and patience to endure them as long as He wishes you to…as long as He decides is necessary…those who look upon sickness as coming from God, as a consequence of His mercy … ordinarily bear it with great contentment and solace”  (71).

Brother Lawrence of the Resurrection is one of the most significant figures within the Sacramental and Contemplative Christian Spiritual Traditions.

Psychological Healing from Brother Lawrence’s Notion of Practicing the Presence of God By Victoria

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On God’s Love “…if we knew how much He loves us, we would always be ready to receive from Him, with equanimity, the sweet and the bitter, and even the most painful and most difficult trials would be pleasing and agreeable” (81).

On God“I regard myself as the most wretched of all men, stinking and covered with sores, and as one who has committed all sorts of crimes against his King...But this King, filled with goodness and mercy, far from chastising me, lovingly embraces me, makes me eat at His table, serves me with His own hands, gives me the keys of His treasures and treats me as His favorite. He talks with me and is delighted with me in a thousand and one ways; He forgives me and relieves me of my principle bad habits without talking about them; I beg Him to make me according to His heart and always the more weak and despicable I see myself to be, the more beloved I am of God.”

Works Cited:[1] Galli, M., & Olsen, T. (2000). 131 Christians everyone should know (271-273). Nashville, TN: Broadman & Holman Publishers.[2] Patterson, B., & Goetz, D. L. (1999). Vol. 7: Deepening your conversation with God. The Pastor’s Soul Series (155). Minneapolis, MN: Bethany House Publishers.[3]Henri J. M. Nouwen, foreword to The Practice of the Presence of God by Brother Lawrence of the Resurrection as translated by John J. Delaney (Nashville, Tennessee: Thomas Nelson Publishers, 1981), 1.[4]Lawrence, Brother. The Practice of the Presence of God. Nashville, Tennessee: Thomas Nelson Publishers, 1981, 93 pages.[5] John F. Delaney, Introduction to The Practice of the Presence of God. Nashville, Tennessee: Thomas Nelson Publishers, 1981, 93 pages.[6]Ibid., Galli & Olsen, 4.

Bibliographic Resources:Baker encyclopedia of psychology & counseling. 1999 (D. G. Benner & P. C. Hill, Ed.) (2nd ed.). Baker reference library (On Christian Mediation, " pp. 735- 736). Grand Rapids, MI: Baker Books.

Cabaniss, A. (1992). Brother Lawrence. In J. Douglas & P. W. Comfort (Eds.), Who's Who in Christian History (J. Douglas & P. W. Comfort, Ed.) " (Brother Lawrence, A Christian Mystic, p 106). Wheaton, IL: Tyndale House.

Galli, M., & Olsen, T. (2000). 131 Christians everyone should know (pp 271- 273). Nashville, TN: Broadman & Holman Publishers.

Lawrence, Brother. The Practice of the Presence of God. Nashville, Tennessee: Thomas Nelson Publishers, 1981, 93 pages.

Muck, T. C. (1985). Vol. 2: Liberating the leader's prayer life. The Leadership Library (Techniques to Combat the Problem, p 158). Carol Stream," IL; Waco, TX: Christianity Today, Inc.; Word Books.

Patterson, B., & Goetz, D. L. (1999). Vol. 7: Deepening your conversation with God. The Pastor’s Soul Series (155). Minneapolis, MN: Bethany" House Publishers.

Smith, F., Sr. (1998). Vol. 5: Leading With Integrity. The Pastor’s Soul (Is Grace Real for Me, p 27; What Feeds the Soul, p 82). Pub Place:" Bethany House Books.

Wiersbe, W. W. (1988). Prayer: Basic Training (Priorities, pp 133-135). Wheaton, IL: Tyndale.

Online Resource:

Brother Lawrence Quotes; available from  http://christian-quotes.ochristian.com/Brother-Lawrence-Quotes/; Interesting; accessed 17 August " 2013.

Video Resources:

Brother Lawrence YouTube sermon, “Being the Beloved;” available from http://www.youtube.com/watch?v=-AAHT4l3jVY; Motivatinal; accessed " 27 August 2013.

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Psychology and Henri Nouwen’s Spiritual TraditionHenri Nouwen became an ordained Roman Catholic priest during the epoch in which the psychological revolution began to gain momentum within both the western world and western Christianity.[1] Nouwen embraced the cultural impulse to explore the field of psychology by committing himself to further graduate education in psychology.[2] Nouwen’s brand of spirituality was indelibly influenced by his psychological background, and much of his spiritual reflection upon the person’s inner-life cohere around the notion that there is no distinction between a person’s thought life, soul, or spirit; Nouwen valued the notion a polyvalent, yet united, self.[3] Nouwen believed that a person’s inner-chorus could be shaped by their experiences and relationship with God’s.

Henri Nouwen’s spiritual tradition is especially valuable to pastors committed to responsible pastoral care and soul care. Nouwen’s large corpus of writing expresses sincere concern for souls within our churches, and it provides insights that are both psychologically sensitive and spiritually formative. Nouwen insights are not the stuff of pop-psychology, highly structured discipleship programs, or self-help. Instead, Nouwen’s writings are rife with moments of self-reflective[4] vulnerability, and his vulnerability is contagious. Nouwen vulnerability challenges the reader to be honest with their-own brokenness, and he invites his readers into deeper, increasingly candid, and humble relationship God. A pastor or counselor would do well explore Nouwen’s spirituality, in order to better care for the those in church congregations who are in the midst of experiencing the depth of their brokenness. This article offers something of a taster for Nouwen’s psychologically sensitive spiritual tradition, and it will explore how Nouwen’s spiritual tradition might be helpful for pastoral care.

Henri Nouwen’s Spiritual Tradition, a Three-legged StoolNouwen’s believed that psychology could be a close ally to pastoral theology.[5]  Nouwen’s spiritual tradition might be best understood as three integrated categories: the inward journey, in which Nouwen delves into the psychological dimension of the soul and self; the outward journey, in which Nouwen explores the interpersonal dimensions of Christian community and ministry; and the upward journey, in which provides substantial reflection upon the influence Christian spirituality via theology.[6] These three aspects of Nouwen spiritual tradition act like a three-legged stool that support the notion that God’s embraces an imperfect, broken humanity as they journey toward wholeness.

Pastoral Care that Embraces ImperfectionFor the purposes of this refining this discussion toward the front of pastoral care and soul care, this brief contribution will delineate Nouwen’s insights regarding the embrace of imperfection through self-confrontation, as well as reaching out go love another in community. Many in contemporary

church have significant issues loving themselves and/or loving the other.

1. Confronting our Brokenness – Henri Nouwen does not recommend confronting our brokenness in manner that highlights our morbid introspection on personal sin; rather he encourages his reader to confront personal brokenness by first contemplating God’s love.[7] As one confronts the growing conscious of their weakness, they must also develop a potent sense of God’s love and grace for them.[8] Nouwen’s notion of contrition is not classical, guilt-laden; rather it is the growing awareness, and the confession, that we are all complicit in perpetuating the cycle of unloving, exploitive action - these are the characteristics of human weakness.[9] Unfortunately, our weakness to sin compels us to participate in unloving, exploitive activity. With contrite hearts, Nouwen offers that they might name sin and weakness so that their heart prepared to receive God’s mercy, and progress toward becoming merciful. Contrition must drive us to God’s love, not hinder us from accepting it. Our confrontation with our brokenness is an outworking of the soteriological transformation that entails the decentralization of our pervious self-centered sense of oneness, and a centering of God’s mystery presence in our lives[10] - this is communing with God2. Love & Reaching out – Communing with God in solitude is spiritually-formative, but communion with God can be isolating. Wholeness is has both inner and outer dimensions. The inner dimension is discussed above, and the outer is discovered in community. The outflowing of communion with God is expressed in community and Christian service.[10] In Henri Nouwen’s Reaching Out, he emphasizes the community-oriented dimension of his spiritual tradition. Nouwen urges his reader to consider how people, in part, become whole when they feel like they belong, when they connect with our neighbor, and when embracing the stranger through the service of hospitality.[11]

What is the Relevance of Henri Nouwen’s Spiritual Tradition with Regard to Pastoral Care?   Issues of sin, personal weakness, and cycles of unwanted behavior prompt parishioners to seek pastoral care or spiritual counseling. Many in todays churches experience depression, hopelessness, and/or guilt over grievous moments in their past. Whether the parishioner’s background included a broken home, poverty, addiction, depression, abuse, or neglect; people in the church experience brokenness and weakness in potent ways. Many feel like they have to manage their sin, rather than accept God love and grow in God’s love.

Henri Nouwen and Pastoral Care: A Spirituality that Moves Inward & Outward By Ronnie

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Bibliographic Resources:

Beumer, Jurjen. "Henri Nouwen: A Restless Seeking for God." Translated by David E. Schlaver and Nancy Forest-Flier. New York, NY: The " Crossroads Publishing Company, 1997.

Hernandez, Wil. Henri Nouwen: A Spirituality of Imperfection. Mahwah, NJ: Paulist Press, 2006.

Nouwen, Henri. The Genesee Diary: Report from a Trappist Monastery. Garden City, NY.: Doubleday & Company Inc., 1976.

Nouwen, Henri. Making All Things New: An Invitation to the Spiritual Life. San Francisco, CA.: Harper & Row Publishers, 1981

Nouwen, Henri. Reaching Out: The Three Movement of the Spiritual Life. Garden City, NY.: Doubleday & Company Inc., 1975.

Nouwen, Henri. The Return of the Prodigal Son. New York, NY.: Doubleday & Company Inc., 1992.

Online Resources:

Hernandez, Wil. http://www.nouwenlegacy.com. Ed. Wil Hernandez. Nouwen Legacy: Celebrating Henri Nouwen's Spiritual Impact, 2006. Web. 2 Aug. 2013.

http://www.henrinouwen.org. Henri Nouwen Society, 2013. Web. 1 Aug. 2013.

Video Resources:

Henri Nouwen’s “Being the Beloved” Lecture at the Crystal Cathedral - http://www.youtube.com/watch?v=SFWfYpd0F18

Henri Nouwen Spiritual tradition augments the classical notion of guilt-laden contrition towards sin, by reframing the discussion of sin as a pervasive cycle of malevolent human behavior. All have been hurt and all hurt another because all are broken, and all live in a broken world. If Christ atones for our sin, then sin may not be the problem as the way many make it out to be. To be sure, repentance and contrition helps us confess our brokenness, providing us “a-ha” moments, but it allowing congregants to accept transformation. Regardless, Nouwen writings let the air out of the notion that people can use Jesus to make themselves become “perfect”, or that one must commit to cycle of guilt-laden self assessments over their past. Instead, Nouwen writings allows his reader to acknowledge that, while still dealing with brokenness, God loves and is transforming them into whole people. Whole people continue to be imperfect, but God’s transformative love makes them whole. A pastor or spiritual counselor would do well to incorporate Nouwen teaching of brokenness, wholeness, and God’s transformative love in their counseling with their parishioners.Parishionera might be contemplating their brokenness in guilt-laden self-isolation, or they could be in a process of healing transformation in solitary communion with God. Either

way, Christian community and ministry make up an important outward dimension that cannot be ignored. Wholeness is found in communion with God and in community with people. When people share their lives with one another, they break the isolation, they relate, and make support one another in Christian formation. A pastor or spiritual counselor would do well to incorporate Nouwen view on community into their counsel. God can heal wounds through healing communities, and the pastor or spiritual counselors ought help the hurting parishioner find belonging and acceptance in a healing community.

Works Cited [1] Wil Hernandez, Henri Nouwen: A Spirituality of Imperfection (Mahwah, NJ: Paulist Press, 2006) 9.[2] Jurjen Beumer, Henri Nouwen: A Restless Seeking for God (Trans. David E. Schlaver and Nancy Forest-Flier. New York, NY: The Crossroads Publishing Company, 1997) 24.[3] Cf. Hernandez, 20-21.[4] Henri Nouwen, The Return of the Prodigal Son (New York, NY.: Doubleday & Company Inc.,1992), 5.[5] Cf. Hernandez, 11. Also, Cf. Pages 17 and 24-25.[6] Ibid., 2.[7] Cf. Henri Nouwen, The Genesee Diary: Report from a Trappist Monastery (Garden City, NY.: Doubleday & Company Inc, 1976) 140. Also, Cf. Henri Nouwen, Making All Things New: An Invitation to the Spiritual Life (San Francisco, CA.: Harper & Row Publishers, 1981), 51. Also Cf. Henri Nouwen, Reaching Out: The Three Movement of the Spiritual Life (Garden City, NY.: Doubleday & Company Inc, 1975) 39-40.[9] Nouwen, Making All Things New, 78.[10] Cf. Ibid., 57-58.[11] Cf. Hernandez,30.[12] Cf. Henri Nouwen, Reaching Out, 49-52.

Henri Nouwen was a Dutch Roman Catholic Priest and professor at Yale Divinity School, Norte Dame, and Harvard Divinity School. Nouwen also spent time as a Trappist Monk and a Minister at L’Arche Daybreak (a community for people with disabilities).

Concluding Remarks Bearing it all in MindBy Wes

The impact that spiritual practices have on the soul is deep and profound. Theologically speaking, it seems evident that spiritual practices create avenues for healing and transformation. Spiritual practices are band-aids for the soul, and God is our nurse. No matter which spiritual tradition you are seeking, whether it is St. Patrick or Brother Lawrence, it is worthwhile to discover which connects with your soul in a way that brings about healing in all forms. By endeavoring in spiritual practices we move in closer proximity to God, our Great Physician.  Spiritual practices can be a medium for clinical therapy and healing, and they also work as an avenue of education to the Christian Church. Spiritual practices are not limited to clinical context, but can be important tools in these contexts. To be sure, Spiritual Practices are important fixtures in our ecclesial orders and ministerial practice, and they are crucial to pastoral care. After all, spiritual practices can create a bond between the minister and the congregant that has the potential to bring soul healing.

This journal has emphasized that spiritual practices are something that should not be taken lightly, as they are a medium for the connection between God and our souls, and a medium for healing and transformation. Even more, spiritual practices are medium that supports us as we interface with a broken world. Spiritual traditions support our growth as Jesus’ discipleship. Spiritual practices are a medium that preaches the gospel, and brings Christ to our lives and our ministries."

Thanks for Reading The Journal of Spiritual Traditions and Congregation Care

ContributorsVeronica, Wes Andrew Tiss, Ronnie, and Katie

Edit by Veronica

Art Editor Ronnie

Therapy Consultant Katie