Stages of Faith - Article Example

Teacher’s ID Stages of Faith The Making of a Pastoral Person 1 Sexuality Niklas argues that sexuality is an integral part of one’s personality and pastors are no different than normal humans in this aspect. Therefore, while providing pastoral counselling, it is important to accept it as an important part of spirituality and human psychology. This discussion about sexuality by Niklas asserts that it is not synonymous only with genital sexuality but acts as a foundation and source of generational purposes, maintenance of relationship, sexual pleasure and fidelity (as permissible by God in between a man and woman only in marital relationships) (Niklas 96). Other than that, any other meanings of sexuality are frowned upon in Bible as well as in society. Furthermore, the sexual observation also has a significant influence on one’s general interaction and relationship with others as individuals seek for masculine and feminine characteristics in the correspondents in order to have an effective social bond. Hence, human’s ability to be compassionate, empathetic, and closely connected with others is dependent on external masculinity and femininity as defined by cultural norms and values (Niklas 98). It is important to note that acceptance of sexuality by religion and its influence on social life has undergone a process of evolution by preference for celibacy to their coexistence and later on its recognition by Vatican II (Niklas 102). Hence, sexuality has been considered as a reflection of God instead of a sin. However, such self-giving is only restricted in between spouses and act as a gesture of intimacy, sacrifices and understanding in its own definition. This notion leads to two perspectives of viewing sexuality; one of which is feelings and urges that should be suppressed and second one is sexuality as part of human nature designed by God (Niklas 104). When the urges do not conform to our general principles and ideologies, we exercise different defence mechanisms such as repression, denial, using fantasy and sublimation of sexual stimulants (Niklas 106-8). The use of defence mechanisms is also aggravated by existence of social, cultural and religious myths about sexuality and celibacy. Niklas presents an argument that sexuality is more than genitality and it assists us to develop intimate, cordial and trustworthy relationships with others as it allows us to understand who we really are and what our preferences are. Also, such close relations and friendships assist in gaining personal strength and ability to connect with God (Niklas 110- 114). It is also important that in order to reduce awe from sexuality, it is required to be viewed as a holistic phenomenon of spirituality, psychology and genital activity and same goes for viewing other individuals as people having multiple attributes than just sex symbols. Ability to view sexuality as an amalgam of these factors also enables one to be psychosexually mature by developing espoused personal values that are later on reflected in our behaviour. This psychosexual maturity allows pastors to understand basic needs of affection and differentiate between various forms of sexuality when performing counselling of patients (Niklas 118-120). Inability to differ between these forms also impairs professional objectivity of pastors leading to counter-transference among them and parishioners. Hence, it is significant for pastors to be aware of their sexuality, need for strong support system and intimacy in order to be an effective minister. 1.2 Groups Another important discussion initiated by Niklas (126-127) was regarding importance of group think for pastors and ministers. Since pastors usually act as leaders or influential members of the groups, it is important for them to be aware of benefits of congregational groups, its general formation and internal dynamics, effective leadership styles along with their merits and demerits and roles played by group members during the group sessions (Niklas 127-143). Knowledge of phenomena like group pairing and threats to groups stability i.e. ‘don’t rock the boat’ and bandwagon effect, single member dominance, heated arguments, hidden agendas etc, allows pastors to avoid pitfalls that have a tendency of affecting groups’ functioning, satisfaction and motivation of group members and group’s general stability (Niklas 143-5). 2. The Wounded Healer: Ministry in Contemporary Society Nouwen (26) sheds light on isolation and loneliness offered by Christianity to its pastors, ministers and other clergymen. It can be seen that this leadership has been separated from general society and held at a highest cradle where human warmth and trust is missing. It is likely that the upcoming generation would also sustain this isolation at an amplified scale. The three basic characteristics of this upcoming generation would be inwardness, fatherlessness and convulsiveness. It is further argued by Jafferey Hadden that this upcoming inward generation will be self-consumed along with being emotionally uncertain and confused which would make them withdraw from social bonds and seek for support from internal sources (Nouwen 28). Hence, this self-centred behaviour would lead to an anti-institutional regime that focuses on materialising existing needs only instead of having social stability. Secondly, the upcoming generation is also expected to reject legitimate authority of individuals as well as institutions by relying on their personal views of themselves, their success and failures and also their peers’ judgement. Resultant would be a cynical generation who would succumb to peer pressure instead of legitimacy and obedience of their fathers. Resultant would be an isolated generation who is suffering from misery, anxiety, lack of trust and social support and is more indulged in relating to small groups instead of society as a whole; hence lacking any vision or direction (Nouwen 34). Such restlessness in future would further enhance the roles of Christian pastors and ministers as they would be required to give guidance to this directionless generation. However, while belonging to the same generation, Christian leaders would be required to be able to overcome this anxiety and confusion and be able to articulate their own experiences effectively in order to reach out to masses (Nouwen 38). This ability is more enhanced than continuing a mere conversation as it would require pastors and ministers to have a deep encounter with their followers. Furthermore, this inward and confused generation would require a source of compassion that would cross barriers imposed by social norms and values among people not through acquiring pity and sympathy from others but touching people at hearts by taking away their fears and showing them forgiveness. Where this aggressive and directionless generation would be facing a strong urge of bringing out the change, the ministers and pastors would be required to act as contemplative leaders redirecting this energy and zest to find a credible alternative of the world full of anxiety and hopelessness by challenging pre-existing norms and stirring questions about trivial matters and risks as viewed by others (Nouwen 42-45). Such leaders would be revolutionary and daring while remaining optimistic about solutions to problems faced by the world. Such leaders would be able to give others chances by making visible what was hidden and articulating the message of God while leading them out of confusion and giving them direction to bring out a constructive change (Nouwen 47). 3. Ethics in Pastoral Ministry 3.1 Professional Duties Gula (51) argues that ministers inherit certain responsibilities while opting for this role. One of these inherent duties for pastors is to be theologically competent as they are source of spiritual guidance for the community that they serve. However, this notion does not require pastors to have a specialised knowledge but to be able to perform pastoral duties i.e. counselling, teaching, listening etc, effectively with right information about theological concepts. Such spiritual commitment will further reflect in the professional growth of pastors. Like any other profession, serving basic human needs is another important ethical duty of pastoral ministers (Gula 57). While assisting others in achieving their goals, pastors have a responsibility of representing the church in a faithful way with complete objectivity while considering impacts of one’s actions as pastors on extended community. Doing so is important for the best interests of others while subordinating pastor’s own interest. While working for interests of others with complete competence and specialised knowledge, pastors must ensure that the procedures levied by the Church are duly followed as they will be held accountable if digressed from defined procedures and standards. 3.2 Power in the Pastoral Relationships Where pastors have a certain responsibility towards the community that they are serving, they also have a high degree of power and influence over those receiving their pastoral services. The inequality of this power further increases due to lack of clarity in pastors’ roles and overlapping of their different responsibilities while handling various projects. Although this power is defined by institutional sources and personal competence, an emotional dimension is added to this definition through extra-rational sources (symbolic representation and religious authenticity) (Gula 70-74). Therefore, it is important that pastors realise the scope of their fiduciary duty by defining scope of their relationship with parishioners and serve best interest of others. Furthermore, pastors while making an attempt of reducing inequality of power, may develop friendships and dual relationships with others which may endanger the objectivity of their pastoral position. Although dual relationships may actually increase effectiveness of pastors, however self-discipline becomes another important ethical requirement in such relationships (Gula 75-85). Professional ethics as defined by institutions and religion, require pastors to examine if inequality of power in pastoral relationships with members of parish is exploitive, competitive or manipulative in nature and must make an attempt to change it into nutrient and integrative one (Gula 85-87). 3.3. Sexuality While examining professional ethics concerning pastoral relationships, Gula (91) also examines sexuality of pastors and implications of sexual conduct on those receiving counselling. Gula (91) accepts that sexuality governs these relationships and pastors are required to be highly vigilant in terms of their articulation and use of touch while providing counselling. Since sexuality governs how one sees their interaction and relationship with others even God and presence in general society, it is highly likely to have an impact of one’s mannerism of providing pastoral guidance. Since touch is an important part of sexual conduct, pastors are required to be aware of implications of touching others in social and cultural context despite the fact that touch may also symbolise healing, trust, care and affection. Some of the blatant violations of professional ethics in pastoral services include sexual harassment, abuse and exploitation (Gula 95). Secondly, an imprudent touch may also be considered as a sexual conduct and ethical violation. The risks increase further while dealing with vulnerable people as they would allow more access to pastors in their personal spaces. In such circumstances, the burden of refraining from ethical violation increases for ministers requiring them to be prudent and more considerate towards cultural and social directives (Gula 96-102). While assessing scenarios of sexual misconduct and moral violation, it is important to examine if there was any violation of professional duties and misuse of pastoral power. Therefore, in order to prevent ethical violation in the first place, preventive strategies like assessment of situations increasing sexual vulnerability of pastors due to vulnerable recipients of counselling, overwhelming effect of personal needs, marital dissatisfaction, lower accountability and spiritual discipline should be employed in the first place (Gula 107-110). Also, phenomena of counter-transference due to unmet needs and desires and existence of dual relations should be well-known to pastors. Major preventive strategies may include performing self-examination, employing appropriate self-care and having effective structures of self-discipline and accountability in pastoral lives (Gula 111-116). References Niklas, Gerald R. The Making of a Pastoral Person, New York: Alba House, 1996. Nouwen, Henri. The Wounded Healer: Ministry in Contemporary Society, New York: Random House, 1979. Gula, Richard M. Ethics in Pastoral Ministry, New York: Paulist Press, 1996. Read More