Gulas Code of Professional Ministerial Responsibility - Article Example

Teacher’s ID Gula’s of Professional Ministerial Responsibility Gula has provided the rationale for professional ministerial responsibility by stating that all the ministers form a greater part of a community which is bestowed with a responsibility of serving God, Church and all those holding offices in this institution. Where in any profession, cooperating with business leaders is the primary responsibility of those working there; ministers and bishops role extends more than that. They are expected to not only serve God and Church but also love those around them like they love themselves. This affinity for Almighty and those created by them is the prime responsibility of pastors (Gula 143). Although this professional code is not present in written form however it ensures transparency in overall conduct of pastors and also assists in enhancing public’s trust in them. It is important to note that this code does not entail any directions or details regarding ethical requirements of pastorship however it does provide criteria against which professional practice and ethical compliance can be measured. So it does not have legal implication but rather an ethical one for ministers. Gula further asserts that pastoral ministry is a vocational role where pastors are ultimately answerable to God. Hence, it is important for pastors to be religiously competent and have moral dignity which can enhance their stature as representatives of God (144). Since this role is not obliged by any formal contract, importance and scope of covenant governing our faith in God and responsibility of those who trust us. Therefore, basic human emotions like trust, love, and freedom come into play and provide guidelines for pastoral practice. This code also provides a reason for pastors’ responsibility towards people by asserting that people are a reflection or image of God. Therefore, the way pastors consider God to be of ultimate worth, people follow the same value in a hierarchical form. Thirdly, this code is governed by a notion that Jesus is the ultimate example of love for God. Therefore, pastors are expected to adopt the role of Jesus’ disciples and show the same decorum as Jesus did for God and his people (Gula 145). Niklas has also mentioned being disciple of Jesus Christ to be a fundamental responsibility of every Christian, let alone officials of Church (211-213). However, levying this notion on ministers specifically, Gula and Niklas support each other by agreeing that a duty of a disciple is to spread message of God and build his kingdom. Both are present in the core of pastorship as calling people on the path of God and helping them through their problems (which will assist in building a better world) are the prime responsibility of a pastoral person. Where Gula has derived all the sources for pastoral professional decorum from love for God, Niklas also extends this argument by stating that God has identified purposes and vocations for all of us; once we figure it out, he will also lead us to means of achieving it. Hence, God has called upon all of us to form a better world which makes all of us ministers. This assumption that we all have tasks in this world from God makes us bound by ethical framework defined by God and same stands for pastoral ministers. Applying notions defined by Niklas assists in understanding that being a minister is not just a role, it is a way of life defining Christian work ethics for pastors as well as others (Niklas 207-209). Hence, Niklas extends the scope of this professional ministerial responsibility code to general public as well. Niklas further perceives humans to be the co-creators with God. Following this thread of thoughts, one can assume that priest, pastors and ministers have relatively more responsibility of doing common good because of power they have over others. After the theological framework governing this code has been explored, comes the ideal attributes of pastoral ministers. Gula emphasizes on importance of power and combination of character and virtue for pastoral ministers by explaining that our habits, attitudes and behaviors, perceptions and ideals define who we are as an individual. On the other hands, virtues provide guidelines in practical scenarios. Who we are (character) and what we should do (virtue) act as a basic guidelines for pastor’s code of conduct. This code requires pastors to bear a holy character which is governed by love for God and gets strengthen by various forms of prayers. Second covenantal virtue is love which can be used as being synonymous to compassion, mercy, kindness, trust etc. hence, pastors are required to be patient with others and also show respect for them. Pastors are further required to ensure that the relations they have are based on trust and fidelity where others feel safe in their association. Fourthly, altruism is a covenant virtue requiring ministers to protect interests of others and placing them reasonably before their own benefit. Fifthly, pastors are expected to be prudent under this code which makes them responsible for exercising complete discretion and avoiding any source of bias while dealing with others (Gula 147). The importance of character and virtue is also explained by Niklas by stating that ethics is a set of values that which sets our priorities and defines meanings to our daily life while designing hopes, aspirations, and demands and also assist us in refraining from sin. Although Niklas is talking about common men and their role as a minister, same stands true for professional pastors in terms of their professional obligations (209). The virtues explained above provide a guideline to pastors regarding their treatment of others in professional lives while refraining from causing physical and emotional harm to others and also being vigilant, prudent and competent in their vocational roles. This code of ministerial responsibility also provides guidelines for professional conduct and has massive significance for pastoral practice. Gula explains that being theologically competent is the primary criteria for being an effective minister as well as a fundamental professional obligation. Secondly, pastors’ conduct must illustrate their faith in and love for God and their conduct should be taken as an example for said purpose by those being served by pastors. Thirdly, pastors are expected to be approachable and available for people irrespective of who they are and making an extra effort in this regard (Gula 149). Nouwen has provided some guidelines to pastors in order to add more effectiveness into their own practices. According to Nouwen, pastors should identify the centre of their lives in order to cure their soul’s restlessness. Only those who are at peace with themselves are in a better state of helping others (90). Also, adding humility to their approach can assist parishioners to come forth and express themselves more openly and also acquire help from ministers at their own terms. In order to serve others, it is important that pastors are physically, emotionally, spiritually and morally healthy, strong and well-nurtured. Therefore, they have a prime professional obligation to themselves. By defining this responsibility of pastors towards themselves, Gula manages to answer concerns of Nouwen about professional loneliness. Nouwen states that in a pursuit of giving meanings to others’ life, ministers are often at the verge of developing personal relations making them at risk of violating professional boundaries. However, by accepting that they are more responsible for their happiness in order to help others, ministers can avoid this professional loneliness. Fourthly, self-discipline for avoiding abuse of power over others is not only governed by theological framework but also by professional code of conduct. Lastly, pastors are required to ensure compliance with professional requirements to ensure that they can be held accountable for their actions. Gula has been a great supporter of sexuality of pastors and its influence in effectiveness of pastoral practice. This professional responsibility code also provides criteria for avoiding abuse of sexuality and any misconceptions arising out of it regarding their pastoral intentions. Hence, pastors must observe all kinds of relations, avoid sexual behavioral display covertly and overtly, refrain from abusing vulnerable in public and private and also maintain adequate sexual boundaries as the burden for doing so lies on those with greater power through speech as well as conduct (Gula 149-150). Lastly, Gula illustrates the importance of confidentiality for pastors. The given code requires pastors to keep all the information disclosed, confessions made confidential until unless required by law and Church after seeking sufficient permission from those who are concerned if required (Gula 150-152). Although Gula has managed to outline the professional code of conduct for pastors however there is a need for more elaboration regarding how these guidelines affect the ministers personally. This code of conduct also gives an outlook as if ministers have all the healing powers and they are always in the ultimate state of making others life easier. On the other hand, Nouwen has been rather more realistic about it and states that ministers can only make an effort to help others but cannot save them completely from pain (92). Niklas also supports Nouwen by stating that ministers can also be imperfect and that can be their strength as they can relate to parishioners at human level and understand what they are experiencing (220). Therefore, pastors can make an effort of being effective in their vocational role by following Gula’s code of ministerial responsibility however they need to pay attention to being content and happy in their personal lives as well. Works Cited 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