Ethics in Pastoral Ministry - Literature review Example

Teacher’s ID Reflection Paper Introduction A careful analysis of the works of Gula, Nouwen and Niklas illustrate an ideal code of conduct of pastors and behavioral requirement for ministry. Gula has specified step-by-step making of pastors, their behaviors and also legal, civil and ethical requirements of these roles. On the other hand, Nouwen has focused on role of pastors and its importance for those facing death and requiring assistance in other fields of life. Furthermore, Nouwen also focuses on emotional problems faced by pastors by defining how behaviors and philosophies of clients have a critical influence on ministers. Niklas further extends the making of pastors defined by Gula by illustrating the stages ministers go through by accepting God, its symbols and people as creation of God. Niklas also presents another preview of those facing death with relation to their ideology of God. A critical analysis of the literature provided by these authors has indicated that there are contrasting and complementing religious notions that surround ministry. During this analysis, common themes emerged which are discussed below: 2) Gula’s and Niklas’s View of Sexuality According to Gula, sexuality is an important part of pastorship. Gula argues that sexuality has many aspects including relationship with people, inbreeding, sensual pleasure and fidelity. In fact, non-exercise of these aspects in our daily lives is frowned upon in sacred scripts. Therefore, gentality can be considered as one aspect of sexuality instead of whole of it. The definition of sexuality as defined by Gula also assists in providing definitions of individuals as men and women. Where various philosophical regimes have focused on exploring masculinity and femininity, Gula has explored this notion in a religious way. Gula asserts that dissociating one from external and painful experiences is more common in men as compared to women. On the other hand, women have more interest in viewing person in totality which includes their sexuality as well. Second and an important aspect of sexuality in men and women is their desire to acquire intimacy. The very gesture of physical giving can be considered synonymous to self-giving that is an important aspect of ministry. In addition to basic place of sexuality in religion, Gula has also considered sexual conduct and related controls to be an important part of professional practice of ministers. Gula asserts this point by stating that chastity is forbidden in professional practice irrespective of pastors’ sexual preferences. It is important to note that this refraining from sexual conduct extends to explicit as well as implicit behavior. The reason for doing so is to extend the trust of people to Church and its representatives so that individuals contacting pastors may feel safe and secure in their presence and open to them with reference to their problems. Gula strictly follows professional code of conduct when it comes to sexuality by asserting that it is the responsibility of pastors to ensure that all the vulnerable states of clients as well as their owns are known during the course of treatment. This responsibility is further enhanced by enhanced power of pastors over each other. As far as touch is concerned, Gula requires pastors to be aware of circumstances where touching can be perceived as professional violation (149-150). Although touch is considered as a symbol of healing in variety of circumstances, clients’ social and cultural backgrounds must be considered before extending any act of intimacy. On the other hand, Niklas asserts that sexuality is considered as a taboo by many whereas it can be a source of effective ministry. Where genital sexuality can be considered equivalent to infidelity and source of instant intimacy, it is important that these misconceptions are well-understood by pastors before commencing any service (107-110). Niklas introduced a phenomenon of affective sexuality where sexuality assists humans to extend friendships and enter into each other’s lives. In comparison with Gula’s precautions with reference to sexuality, Niklas believes that such friendships make our lives more meaningful. Although, one may experience a fear of losing our identity in a love-based relationship however it only exists in the stages of personal development where our personal identity and self-images are under construction. However, after Erikson’ seventh stage, one is well aware of their ideologies and philosophies which may diminish this fear. Niklas argues that sexuality is required to be integrated into the way society functions and also the way ministers offer their services. While doing so, they do not examine or analyze a singly fragment of a patient’s personality but who they are holistically. Therefore, accepting one’s sexuality allows pastors and ministers to view wholeness of individuals, their history and the circumstances they are experiencing (115- 117). This ability to integrate sexuality into practice also contributes to pastors’ psychosexual maturity. As a result of this maturity, pastors have more unity in their private thoughts and espoused behaviors. Niklas does agree with Gula’s professional code of conduct when it comes to transference and counter-transference however does not consider sexuality to be a factor that is required to be eliminated from pastoral practice (Niklas 121-122). 3) Gula’s Perfect Minister Vs. Niklas & Nouwen’s Humanly Pastors It can be seen that Gula’s work is more about creating a perfect priest or minister as he defines strict guidelines and ethical code of conduct without shedding light on its implications for the ministers which can be considered as limitations in Gula’s work. On the other hand, Niklas and Nouwen, despite considering pastors as Church’s representatives, a vulnerable human being. While doing so, Niklas has given several examples of including a Samaritan woman and a blind man who were incomplete and weak in their own ways yet they did their jobs of being a minister more effectively. Hence, Niklas gives recognition to the notion that imperfect people if strive hard, can extend a healing hand to others suffering from worldly as well as spiritual problems. Furthermore, Nouwen has been quite elaborative in explaining how several aspects inherent to pastorship can increase sexual vulnerability of pastors. Nouwen asserts that personal loneliness is inherent to the profession of ministry (85-86). Although personal loneliness is cherished in Christianity as it allows us to be content and hopeful from within when accepted; however its consequences are direr when one becomes impatient and wants to give it up for social contact. Hence, when we fail to receive compassion and trust in return, we are more likely to experience pain. Same goes for pastors as well. Where pastors tend to extend compassion, trust and intimacy with their clients, they may find themselves in a state where their services are either not accepted or may have a diminishing impact. Therefore, it is important that pastors are at peace in their personal lives in order to have an effective regime of treatment for their clients. 4) Personal and Professional Isolation Nouwen’s recognition of personal and professional loneliness is also eminent in Erikson’s stages of development as defined by Niklas. Nouwen has perceived loneliness to be a blessing in disguise and a source of inner strength for Christians as it allows them to find hope and solitude. On the other hand, Niklas asserts that where human interaction is our first general instinctive requirement, we ultimately need privacy at certain point in time. During Erikson’s stages of development, it can be seen that children strive to develop ties with their caregivers by following them, idealizing them and demanding attention. However, during the sixth stage, humans experience need for privacy and distance from intimate relationships which is concurrent with Nouwen’s findings. This concurrence proceeds when cases of patients receiving ministerial services are considered. Patients may like to rest during their psychical and mental ailments however complete isolation and absence of family and friends may enhance their need for social contact where Nouwen’s concept of healing minister becomes more important (Niklas 160- 163; Nouwen 84- 87). Although explained in different contexts i.e. Nouwen focusing on pastors and Niklas on patients, Nouwen and Niklas have cumulatively explained the importance of self-sufficiency and accepting one’s limitations as an integral part of effective ministry and patient’s recovery. 5) Spirituality of Ministers and Clients Niklas and Nouwen have once again complemented each other on the subject of spirituality. Niklas explains how images of God affect our approach towards religion and God’s creation. While doing so, he discusses biblical images of God and our approach towards other humans in the light of our view of God. Therefore, once we accept God as a forgiving creator who loves us unconditionally, we tend to feel comfortable in his presence. Furthermore, believing in God also helps us develop an ability of trust which is also fundamental for any relation. In addition to that, pastoral relationships also have a significant impact on our image of God (Niklas 173). It is highly likely that if pastors define God as a forgiving figure for patients experiencing fear of death, they may be able to accept death as another journey instead of an end of life. Niklas further extends this notion of God’s view by illustrating that if we perceive God’s kindness dependent on our performance, our self-perception full of guilt may further distort our view of God (174- 175). This self-image is dependent on one’s personal history with those around us i.e. family, friends, community etc. hence, our behaviors are indicative of who we really are and what our self-images is. This recognition and acceptance of who we really are, assists in forgiving ones’ self and others which further helps in changing our course of lives in a desired manner through prayer (175- 183). Same is demonstrated by Nouwen while discussing effectiveness of Christian leadership. He asserts that Christian leaders are expected to view God has a caring figure and must consider tasks provided by it as its gift which is required to be nurtured. 6) Different Views of Christian Leadership Nouwen has presented two different views of Christian leadership while discussing its importance for parishioners. Nouwen has emphasized on the importance of ministry for those experiencing fear of death due to chronic illness. He asserts that a minister is required to demonstrate Christian leadership by demonstrating personal concern and showing personal faith in continuity of life after death. These ministers are also expected to show that present life has a strong meaning however life after death offers hope for betterment. Nouwen extends the role of ministers by including service for others as a mandatory part of Christian leadership. However, in order to provide effective service, it is essential that ministers have a will to experience what their patients are feeling by entering into the situation. But, in the pursuit of doing so, they are required to show human vulnerability as their patients are experiencing. Such self-denying experience assists them in providing service that addresses issues faced by patients. In addition to that, patients find fellowship in their agony which relieves the pain that they are experiencing. Hence, in order to lead the patients through fear of death, it is important to give them a personal response and make their presence known to the patient. Where patients are feeling loneliness which further exasperates fear of death, it is a duty of minister as a Christian leadership to let their fellow men be aware of them waiting for their return in life. Hence, such Christian leaders are not only a source of hope for better life after death but also for return towards life after experiencing life threatening conditions (Nouwen 63- 77). Another view of Christian leadership is provided by Nouwen for current and future generation and their way of leading lives. According to Nouwen, a coming generation is rather self-absorbed and puts personal preferences and needs at a higher cradle than that of community’s or society’s. Nouwen asserts that this generation will demonstrate traits of monasticism, privatism and anti-institutional approach. As a result, a highly self-centered generation finding comfort in personal belongings and gratification of existing needs will be visible (Nouwen 29). It will be a fatherless generation as they would perceive their worth by personal achievements instead of what was given to them (Nouwen 30-31). Here, the role of minister enhances more than just allowing people to overcome their pain and grief by transforming into somebody who gives direction and guidance (Nouwen 37). Along with having an ability to articulate one’s experiences and listen to others is one of the fundamental requirements of effective pastorship. Furthermore, this fatherless generation would need authority figures that are compassionate and able to break through boundaries of groups, languages and nations. These Christian leaders are also expected to demonstrate contemplative approach towards a better future than giving up life and succumbing to hopelessness (Nouwen 43-44). 7) Professional and Self-Administered Ethics of Ministry Gula and Nouwen also provide contrasting as well as complementing views about ethics governing the profession of ministry. Gula operates on a premise that there is a requirement of an effective code of conduct for ministry which not only reflects the decorum of other worldly professions but also conforms to the teachings of Christianity. In the pursuit of doing so, Gula has provided several ideal characteristics of pastors which are further supported by discussion of important areas like scope of professional duties, professional requirements, confidentiality, sexual conduct etc. Gula describes the characteristic of pastors by requiring them to have holy, lovely, trust worthy, prudent and altruistic persona. In addition to these personal characteristics, a pastor is expected to be theologically competent and supportive of people’s need for salvation. In the pursuit of doing so, pastors are expected to demonstrate love for God and commitment to church. Secondly, they are required to be conscious of their own physical and emotional health and strive to manage their personal and professional relationships accordingly. Like many other professions, ministry requires prudent management of power by opting to use it for other’s welfare instead of ignoring its unique utility. Pastors are expected to be aware of boundaries faced by them and be aware of factors and circumstances that can be categorized as their violation (Gula 148). Necessary prudence and vigilance is further required in the areas of sexual conduct and confidentiality. If analyzed closely, most of these requirements are similar to many other professions in the world, giving ministerial code of conduct a legitimate shape instead of spiritual and religious one. However, Niklas has assisted in filling this void for spiritual reasoning by helping ministers forming a work ethic based on God by asserting that these ethics extend to other Christians as well as pastors. The preamble of these ethics is a fact that a Christian work ethic should be incorporated not only into work but in their lives holistically. Hence, all those who fear God have a new way of performing their tasks. Christian work ethics provide a notion that those seeking personal responses from God are provided with tasks as gifts and cherishing this gift is a responsibility of each person (Niklas 207- 209). If a same directive is levied on ministry, it can be seen that it provides a premise offering affection for the profession itself and those associated with it. Hence, Christian ministers are expected to value their professional duties, cherish it and willingly follow the professional decorum and code of conduct governing this profession. A contrasting view between Gula and Niklas is stature of pastors. Gula considers ministers to be separate from a normal society and treats them like professionals instead of humans. On the other hand, Niklas believes that we all perform pastorship in our own ways and receive calling to become minister in our own times (210). 8) Analysis of Verbatim A cumulative analysis of all three sittings help in understanding that patient Mrs. McDougall went through a phase of trauma to acceptance of loss and moving on with life. In the initial phase, she had difficulty accepting the fact that she has in fact sustained a major loss in her life. In that specific state of mind, it was difficult for her to think about other things including her family. Her ideologies were beyond her understanding. Furthermore, there were physical and emotional consequences of PTSD that she sustained as a result of miscarriage. Such loss made her more vulnerable to other health disorders. In the second meeting, the patient has experienced a transformation from strong religious beliefs to confusion about effectiveness of religion. She could not process the fact that praying can actually help her in getting rid of this pain. This observation also reminded of literature about cluelessness of this generation. It was hard for her to understand that difficulties in life are not always a punishment from God. Since she had strong Christian beliefs, she kept on questioning about utility of her rightful behavior in her earlier life. An important transition was her progress from grieving about her loss to worrying about how her husband would be feeling. Since her religious beliefs were the source of her strength, shaken religious beliefs were extending the duration of PTSD experienced by her. Loss of personal faith also makes one more cynical and this was also one of the major learning of this session. During the last session, patient appeared to have developed a sense of peace by recognizing her loss which outweighs her blessings. Furthermore, it was visible that her view of God has modified her self-image positively. As a result of this positive change, her emotional ailments and signs of depression also tend to diminish greatly. As far as personal development as pastor is concerned, the particular experience reasserted the notion that every human condition related to Christian experience. Since she was finding it hard to understand the rationale behind this loss, it gave me an opportunity to illustrate her with the help of Christian examples. Due to her strong pastoral link and respect for ministry, it was easier to relate what she was experiencing with biblical examples and real life situations as well. The first meeting also helped me understand that such sessions do take their toll on pastors as well. Although she seemed to have strong religious roots, seeing her in a sorry state made me feel equally sad. Since it is important that pastors give personal responses to their clients, doing so can make them experience the same trauma which was the case with me as well. Standing in her shoes also helped me understand how she would be feeling sorry for her family as her husband and other children have also sustained the same losses. When it comes to reflection on my own learning in the first session, I learnt that we all experience challenges in expressing our Christian faith. Some experiences are so hard that they make us completely shun our Christian beliefs and develop more logic-based philosophy. I also observed that there are various ethical, moral and professional responsibilities that ministers have to fulfill in order to demonstrate their commitment to vocational calling. Knowing and fulfilling these duties is the initial requirement of ministry. In the second session, there was a great opportunity to understand the power of effective listening and articulation. In addition to that, I also had an opportunity of understanding phenomenon of healing ministry. Although sexual conducts are of controversial value in ministry, holding hands and patting her hands helped me extend my pastoral relation with her. It was also visible that her comfort level has increased. However, doing so also shed light on sexual boundaries that pastors may have to follow during their pastoral visits. Another major learning of this session was the fact that pastors are required to be aware of professional decorum when it comes to ministerial service. Also, pastors should be able to relate religion to reality rather than portraying it as an isolated spiritual part of one’s life. It was also visible that when parishioner loses hope and discretion, the responsibility of pastors increases due to inequality of power. On a downside of this session, I experienced cynicism when I tried to stand in Mrs. McDougall’s shoes. She was finding it hard to pray. Being a strong believer of the power of prayer, it was hard for me to experience this life of hopelessness. I also began questioning effectiveness of my pastoral service as I could not understand if I will be able to restore her faith in the same state as it was. This session made me understand that pastors are no different than other humans. They are weak, vulnerable and susceptible of facing loss. However, it is important that their faith must not be shaken by anything. This particular pastoral visit also indicated that use of sexuality can actually increase effectiveness of pastoral service if used in a right manner. In the third session, I experienced strength and benefits of Christian leadership. Being a Christian leadership requires pastors to make their parishioners believe that ministers will be there for them in times of distress as well as happiness. I developed a healthy relationship with Mrs. McDougall by making her believe that I am there to help her in personal capacity as well as a representative of God. It was also visible that Mrs. McDougall was gaining back her spiritual strength which also made her capable of assisting her family getting over their grief. She earlier perceived herself to be a sinner and viewed God as a punishing character. On the other hand, now she has forgiven herself and her perception of God has also changed into caring and nurturing being. I realized that how we see ourselves affects our view of God too. 9) Conclusion A critical analysis of literature provided by Gula, Nouwen and Niklas cumulatively provided a complete framework concerning making of a pastor. This framework covers professional requirements in terms of competence as well as personality traits that may assist pastors to be effective in their service. It was also found that ministry extends to all humanity instead of few individuals. Also, it emphasized on importance of pastorship for upcoming generation and those needing guidance in times of distress. 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