Nairobi, Kenya: 2015 "Introduction" Part I of III, by Joshua Jong

Nairobi, Kenya: 2015 "Introduction" Part I of III by Joshua Jong

One Week Bloc Course (Jan. 2015)  “Pastoral Psychotherapy”   Rev. Dr. Joshua Jong

[This is an overview of the course.  It is not sufficient or substantive.  However, it is the hope of this writer that this can be an extra ‘map’ in doing pastoral care/counseling/psychotherapy.]

INTRODUCTION

Crises are all around us.  

Perhaps that is why major part of Jesus’ ministry involved pastoral care, counseling, and therapy—healing (physical, psychological, relational, and spiritual).   Jesus was compassionate.  “And when He went ashore, He saw a great multitude, and He felt compassion for them because they were like sheep without a shepherd; and He began to teach them many things” (Mark 6:34, NASB).  Jesus encouraged people and provided hope.  “Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls.  For My yoke is easy, and My load is light” (Matt. 11:28-30, NASB).  Jesus also emphasized peace of mind. “Peace I leave with you; My peace I give to you; not as the world gives, do I give to you.  Let not your heart be troubled, not let it be fearful” (John 14:27, NASB).

Our world needs Jesus.  And Jesus sends us to the world.  

He says, “Be compassionate as your Father is compassionate” (Luke 6:36).  “Rejoice with those who rejoice; mourn with those who mourn” (Romans 12:15).  Within church, much of pastoral ministry is called pastoral care.  The well-known definition of pastoral care is, “To give watchful attention to or to be concerned about the feeding, well-being, and growth of the flock.” It also came to mean “cure of soul.”  Pastoral care is like first-aid and short-term in comparison to pastoral counseling or pastoral psychotherapy, which are more in-depth and long-term.  This comparison does not diminish the importance or significance of pastoral care.  In fact, the first contact and immediate care can contain crises and make them manageable, even grow through crises.

PASTORAL CARE/COUNSELING/PSYCHOTHERAPY

In order to be effective in pastoral care/counseling/psychotherapy ministry, we need training.  

It says in Isaiah 50:4, “The Lord God has given me the tongue of a teacher, that I may know how to sustain the weary with a word. Morning by morning he wakens me to listen like a disciple”.  In the history of pastoral care, pastors relied on the Scriptures exclusively for pastoral ministry until the early 20^th century in the West.  From the dawn of the 20^th century the field of psychology has given various insights to what it means to be human, and how human psyche or soul functions.  Especially during post-World War II, trauma from witnessing dark side of human nature and fragile human psyche, plethora of questions emerged about what it means to be human and how to restore good and healthy human psyche or soul. 

These are spiritual questions.  Soon pastors and scholars emerged who attempted to integrate psychology and spirituality.  For example, Anton Boisen studied psychology of religion at Andover Theological Seminary in Boston, USA (1922-1924), and he is credited with developing a program that integrated faith and medicine in helping hospital patients, with both physical and mental illness.  He is the founding father of Clinical Pastoral Education (CPE) in USA.  Donald Capps, Ann Ulanov, James Fowler, John Patton, and Seward Hiltner are some of the many important names in the field of pastoral psychology/psychotherapy.  In 1963, American Association of Pastoral Counselors was created.  The members were clergies with clinical training. 

The most fundamental training is developing self-awareness through self-reflection.  We make use of self as instrument in pastoral care/counseling/psychotherapy.  We make use of our beliefs, attitudes, needs, fears, and unresolved issues.  In order to make accurate clinical judgment, assessment, and decision, we need to make our beliefs, attitudes, and motivations pure through self-awareness.  We need to be aware of our personal needs or ambitions that might get in the way of having pure and righteous minds.  This is vital, because this is necessary to develop accurate empathy.  Self-awareness and self-reflection is best developed in small groups.  Small group experiences provide arena to develop skills in active listening, accurate feedback, good management of personal emotions, and effective communication.   It also provides opportunity to develop accurate empathy. [continued...]