COURSE SYLLABUS Course No.: DC9024 Course Title: Spiritual themes in counseling and church ministry Credits: 4 doctoral credits Class-Session 1. July 10-12 (Mon to Wed) 9am to 5pm with one hour lunch break Date: 2. Sept 4-6 (3D2N retreat camp) Schedule: The course takes place over a period of 3 months with classroom time and retreats. Due Dates: Post-Class-Session assignment is due sixty days after the Class-Session ends. Professor of Dr. Greg Johanson, Ph.D. Record Dr. Elsie Tung, Psy D

Course This course will explore spirituality as a lived experience in different forms, and Description how pastoral staff can relate helpfully to different functional types of and Design spirituality within the context of their specific faith traditions. The spiritual themes will include how mindfulness practice is integrated in soul care and discernment. Practicing contemplative prayer as a way of listening to how spiritual formation and direction work in pastoral counseling and ministry will be the foci of study in this course.

Methodology Didactic, practices in contemplative prayers and retreats. This course will use a large amount of experiential learning. Lectures, class discussion, demonstrations, practice in prayers and retreats will be employed to facilitate learning in both affective and cognitive fashions.

Learning Upon successful completion of this course, the doctorial students should: Outcome 1. be more sensitive about spiritual needs and their practice. 2. be able to exercise soul care and discernment. 3. be able to facilitate prayer training, retreats and spiritual practice .

Course The module consists of 3 parts. Outline I. Lectures on spirituality II. Personal reflections and retreat experience III. Field experience and research

Lecture (1) July 10, morning Subjects • Theological principles of spiritual theology (Chan) • The practice of spiritual life (Chan) • Animal Quaerens: The quest as a dimension of human experience (Torrance) • What is soul care? (Benner) • Multiple definitions of spirituality • Organizing types of spirituality (Jones) • Spiritual worlds self-test inventory (Jones)

(2) July 10, afternoon · Pastoral counseling and spiritual direction

• States of consciousness/Focused meditations, awareness meditations, emptiness meditations (Gefen) • Mindfulness vs. ordinary consciousness as states of consciousness • Living into the image of God (Bondi) • Spiritual direction of types (Jones) • Three types of theology (Gonzalez)

(3) July 11, morning

• Biblically-based meditations for diverse congregants • "Reading the inarticulate": Mysticism, poetics, and the Unlanguageable (Burrows/Dreyer & Burrows) • Surprise and gratefulness (Steindle-Rast) • Spiritual but not religious (Fuller) • Finding center in pastoral care (Thornton/Borchert and Lester) • Spiritual Capital and the Turn to spirituality (Sullivan/Sullivan and Flanagan)

(4) July 11, afternoon

• Spirituality and science • Henri Nouwen and the heart as home (Callahan/Callahan) • Desire: addiction and human freedom (G. May) • Personal transformation: Perspectives from psychology and Christianity (Watts/Koss-Chioino and Hefner) • An ecologically sensitive spirituality (Berry/Dreyer & Burrows) • Healing Damaged Emotions (David Seamands) • Gregory Palamas (Dupre & Wiseman)

(5) July 12, morning

• Pastoral counseling and spiritual direction • Human beings "in the image of God" (Howe) • The meaning and scope of spiritual gifts (Bryant) • Wu Wei and the care of the soul (Sorajjakool) • Reuniting Spirituality and work (Conger) • Praying our experience (Miller)

(6) July 12, afternoon

• The integration of religion, spirituality, and clinical practice (Kahle & Robbins) • Entertaining angels unaware: the spirituality of hospitality (Thompson) • The mysticism of everyday (Carter) • Spirituality in/of the flesh (Fuller) • Education as spiritual formation (Palmer) • Retreat: A mystery of purification, illumination, and union (Philippe) Pre-Class 1. Pre-class reading: Students are required to read two books (a total of 550 Session pages) marked * from the reference and a write a 1000 words review of Requirements each (including both a summary of the book and the student’s own evaluation). These reviews are to be written in English and turned in at the beginning of class (July 10, 2017). 2. Completed “A Theological Worlds Inventory: Discovery One’s Self and Congregation” (will receive by email after registration). Post-Class-session Assignments Journals This is your account of the course, day by day. It will require three levels of work: description, reflection and application (integration). (3- day lectures and retreat each 1000 words approximately) Due Date: one month after the lectures and one month after the retreat Course Paper Formative paper: On the ministry/service/discipleship you are presently engaged in where you are using spiritual practice to affect and minister to the needs of your congregation/community. The paper should be included the integration of post-class reading around 450 pages and field experience /research. (4000 words) Due Date: one month after the completion of the course (October 6, 2017) HOMEWORK FORMAT Your post-class assignment can be written in either Chinese or English but not a mixture of both. Your paper must be in One complete document that is presented in Turabian Format. Please submit all your homework to [email protected] Grading Book Reviews 30% Journals 30% Course Paper 40%

Reference

*Chan, Simon. Spiritual Theology: A Systematic Study of the Christian Life. Downers Grove, IL: InterVarsity Press, 1998. *Jones, Paul W.. Theological Worlds. Nashville: Abingdon Press, 1989. ______Barry, William A., Connolly, William J. The Practice of Spiritual Direction. San Francisco, CA: HarperSanFrancisco, 2003. Benner, David G. Care of Souls: Revisioning Christian Nurture and Counsel. Grand Rapids, MI: Baker Books, 1998. Benner, David G. Soulful Spirituality: Becoming Fully Alive and Deeply Human. Grand Rapids, MI: Brazos Press, 2011. Bondi, Roberta C. To Pray & to Love: Conversations on Prayer with the Early Church. Minneapolis: Fortress Press, 1991. Borchert, Gerald, L. and Lester, Andrew D. (Eds.). Spiritual Dimensions of Pastoral Care: Witness to the Ministry of Wayne E. Oates. Philadelphia, PA: The Westminster Press, 1985. Bryant, Charles V. Rediscovering Our Spiritual Gifts: Building Up the Body of Christ Through the Gifts of the Spirit. Nashville: Upper Room Books, 1991. Callahan, Annice, (Ed.). Spiritualities of the Heart: Approaches to Personal Wholeness in Christian Tradition. New York: Paulist Press. Carter, Edward. The Mysticism of Everyday. Kansas City, MO: Sheed & Ward, 1991. Clements, Ronald E. In Spirit and in Truth: Insight from Biblical Prayers. Atlanta: John Knox Press, 1985. Conger, Jay A. & Associates. Spirit t Work: Discovering the Spirituality in Leadership. San Francisco: Jossy-Bass Publishers, 1994. Dreyer, Elizabeth and Burrows, Mark S. (Eds.). Minding the Spirit: The (Academic) Study of Christian Spirituality. London, England: Johns Hopkins University Press, 2005. Dupre, Louis and Wiseman, James A. (Eds.). Light from Light: An Anthology of Christian Mysticism. New York: Paulist Press, 1988. Foster, Richard J. Celebration of Discipline: The Path to Spiritual Growth. San Franciso: Harper & Row, Publishers, 1978. Fuller, Robert C. Spirituality in the Flesh: Bodily Sources of Religious Experience. Oxford, England: Oxford University Press. Gefen, Nan Fink. Discovering Jewish Meditation: Instruction and Guidance for Learning an Ancient Spiritual Practice. Woodstock, Vermont: Jewish Lights Publishing, 1999. Gonzalez, Justo L. Christian Thought Revisited. Nashville: Abingdon Press, 1989. Guenther, Margaret. Holy Listening: The Art of Spiritual Direction. Boston, MA: Cowley Pub., 1992. Howe, Leroy T. The Image of God: A Theology for Pastoral Care and Counseling. Nashville: Abingdon Press. Ignatius of Loyola, St. The Spiritual Exercises of St. Ignatius. Trans. A. Mottola. Garden City, NY: Doubleday Image, 1964. Jeffrey, David Lyle (Ed.). A Burning and a Shining Light: English Spirituality in the Age of Wesley. Grand Rapids, MI: William B. Eerdmans Publishing. Jones, Paul W. The Art of Spiritual Direction: Giving and Receiving Spiritual Guidance. Nashville: Upper Room Books, 2002. Kahle, Peter A., and Robbins, John M. The Power of Spirituality in Therapy: Integrating Spiritual and Religious Beliefs in Mental Health Practice. New York: Haworth Pastoral Press, 2004. Keating, Thomas. Invitation to Love: The Way of Christian Contemplation. St. Benedict's Monastery,1992. Keating, Thomas. Intimacy with God: an introduction to centering prayer. New York: a crossroad book 2014. Koss-Chioino, Joan D. and Hefner, Philip. Spiritual Transformation and Healing: Anthropological, Theological, Neuroscientific, and Clinical Perspectives. New York: Altamira Press, 2006. Leech, Kenneth. Soul Friend: The Practice of Christian Spirituality. San Francisco: Harper & Row, 1977 (Fall 1977) Lonsdale, David. Traditions of Spiritual Guidance, The Way, 32/4, 1992, 312-319. Macquarre, John. Paths in Spirituality, 2nd Ed. Harrisburg, PA: Morehouse Publishing. Maloney, George A. Prayer of the Heart. Notre Dame, Indiana: Ave Maria Press, 1981. May, Gerald G. Addiction and Grace. San Francisco: Harper & Row, Publishers, 1988. Mayo, Kelley Raab. Creativity, Spirituality, and Mental Health: Exploring Connections. Burlington, VT: Ashgate Publishing, 2009. McGrath, Allister. Christian Spirituality: An Introduction. Oxford: Blackwell Publishers, 1999. Merton, Thomas. New Seeds of Contemplation, New York: New Directions Paperback, 1972, Miles, Margaret R. Practicing Christianity: Critical Perspectives for an Embodied Spirituality. New York: Crossroad, 1990. Miller, Wendy. Invitation to Presence: A Guide to Spiritual Disciplines. Nashville: Upper Room Books, 1995. Moon, Gary W., Benner, David G. (ed.). Spiritual Direction and the Care of Souls: A Guide to Christian Approaches and Practices. Downers Grove, IL: InterVarsity Press, 2004. Nouwen, Henri. Creative Ministry: “Beyond Professionalism in Teaching, Preaching, Counseling, Organizing, and Celebrating”. New York : Doubleday, 1971. O'Connor, Edward. D. (Ed.). The Contemplative Life by Thomas Philippe. New York: Crossroad. O'Sullivan, Michael and Flanagan, Bernadette (Eds.). Spiritual Capital: Spirituality in Practice in Christian Perspective. Surry, England: Ashgate Publishing. Palmer, Parker, J. To Know As We Are Known: A Spirituality of Education. San Francisco: Harper & Row, Publishers, 1983. Peterson, Eugene. Working the Angles: The Shape of Pastoral Integrity. Grand Rapids, IL: Eerdmans, 1987 Peterson, Eugene. Subversive Spirituality. Grand Rapids, MI: Eerdmans, 1997. Pollard, Alton, B. Mysticism and Social Change: The Social Witness of Howard Thurman. New York: Peter Lang, 1992. Seamand, David A, Healing for Damaged Emotions. David C. Book, 1991. Senn, Fran k C. (Ed.). Protestant Spiritual Traditions. New York: Paulist Press,1986. Sheldrake, Philip.Spirituality and History (2 Rev Edition), London:SPCK Publishing, 1996 Sorajjakool, Siroj. Wu Wei, Negativity, and Depression: The Principle of Non-Trying in the Practice of Pastoral Care. New York: Haworth Pastoral Press, 2001. ST. John of the Cross. The Dark Night of the Soul. New York, NY: Image, 1990[1619]. Steindl-Rast, Brother David. Gratefulness, the Heart of Prayer. New York: Paulist Press, 1984. Thompson, Marjorie J. Soul Feast: An Invitation to the Christian Spiritual Life. Louisville, KY: John Knox Press, 1995. Torrance, Robert M. The Spiritual Quest: Transcendence in Myth, Religion, and Science. Berkeley, CA: University of California Press,1994. Westerhoff, John H. and Eusden, John D. The Spiritual Life: Learning East and West. New York: Seabury Press,1982. Willard, Dallas. Renovation of the Heart: Putting On the Character of Christ. Colorado Springs, CO: NavPress, 2002. Wuellner, Flora Slosson. Prayer and Our Bodies. Nashville: The Upper Room, 1987.

Unknown. The Cloud of Unknowing & The Book of Privy Counseling. Edited by William Johnston. New York, NY: Doubleday, 1996.

______Psychology and Spirituality Resources Aten, Jamie D. and Leach, Mark M. (Eds.). Spirituality and the Therapeutic Process: A Comprehensive Resource from Intake to Termination. Washington, DC: American Psychological Association,2009. Bohart, Arthur C., Held, Barbara S., Mendelowiz, Edward, and Schneider, Kirk J. (Eds.). Humanity's Dark Side: Evil, Destructive Experience, and Psychotherapy. Washington, DC: American Psychological Association, 2013. Cunningham, Maddy. Integrating Spirituality in Clinical Social Work Practice. Boston, Pearson, 2012. Markman, Keith D., Proulx, Travis, and Lindberg, Matthew J. (Eds.) . The Psychology of Meaning. Washington, DC: American Psychological Association, 2013. Pargament, Kenneth I. Spiritually Integrated Psychotherapy: Understanding and Addressing the Sacred. New York: The Guilford Press, 2007. Pargament, Kenneth I. (Ed.) APA Handbook of Psychology, Religion and Spirituality, Volume 1: Context, Theory and Research. Washington, DC: American Psychological Association, 2013. Pargament, Kenneth I. (Ed.) APA Handbook of Psychology, Religion and Spirituality, Volume 2: An Applied Psychology of Religion and Spirituality. Washington, DC: American Psychological Association, 2013. Park, Crystal L., Currier, Joseph M, Harris, J. Irene, and Slattery, Jeanne M. Trauma, Meaning, and Spirituality: Translating Research Into Clinical Practice. Washington, DC. American Psychological Association, 2017. Plante, Thomas G. Spiritual Practices in Psychotherapy. Washington, DC: American Psychological Association, 2009. Richards, P. Schott and Bergin, Allen E. (Eds.). Handbook of Psychotherapy and Religious Diversity, 2nd Ed. Washington, DC: American Psychological Association, 2014. Sperry, Len. Spirituality in Clinical Practice: Incorporating the Spiritual Dimensions in Psychotherapy and Counseling. New York: Routledge, 2001. Sperry, Len and Edward P. Shafranske (Eds.). Spiritually Oriented Psychotherapy. Washington, DC: American Psychological Association. Walker, Donald F., Courtois, Christine A., and Aten, Jamie D. (Eds.). Spiritually Oriented Psychotherapy for Trauma. Washington, DC: American Psychological Association, 2015. Walker, Donald F. and Hathaway, William L. (Eds.). Spiritual Interventions in Child and Adolescent Psychotherapy. Washington, DC: American Psychological Association, 2013 Wong, Paul T. P. (Ed.). The Human Quest for Meaning: Theories, Research, and Applications. New York: Routledge, 2012. Worthington, Everett L. and Sandage, Steven J. Forgiveness and Spirituality in Psychotherapy: A Relational Approach. Washington, DC: American Psychological Association, 2016.

Lecture Subjects

The lecture topics listed below are numerous, but they do not suggest continuous lecturing. A number of instructional methods will be employed including small groups, pairs, meditative experiments, demonstrations, and class discussion.

2s, 3s, 4s 5s, whole group, half group, report/not report, experiments in awareness

Torrance, Robert M. (1994). The Spiritual Quest: Transcendence in Myth, Religion, and Science. Berkeley: University of California Press. Animal Quaerens: The quest as a dimension of human experience

One does not have to look far in search of the quest; it will meet us at every turn of trhe way. For this business of seeking, of setting off in determined pursuit of what we dare lacking and may never attain, is no incidental theme of our literature and thought, no by path of history, but a fundamental activity that contributes in no small measure toward defining existence as human.

As the animal most imperfectly programmed by nature of the period between birth and death, the animal that must seek to acquire what it characteristically lacks to begin with, and to actualize by directed effort what is potential in its being buy never knowable in advance, the human species may be designated animal quaerens with at least as much right as animal rationale. Far from merely validating society’s decrees, religion reveals the intrinsic incompleteness of all human attainments by holding out the possibility of an order transcending the approximative actual: the indispensable if unreachable goal of an all-encompassing nomos, al all-embracing communitas. For this reason religion is a force not only, as Durkheim believed, of social inertia but no less intrinsically, as Weber understood, of radical change arising from the individual’s aspiration toward a more meaningful order than the emptied legitimacies his given world can supply.

Torrance believes we can assume people are searching for something more than the regularities of normal life are offering them. What do you think? What do you assume about the people you work among, and who come to you for help?

Benner, David G. (1998). Care of Souls: Revisioning Christian Nurture and Counsel. Grand Rapids, MI: Baker Books. What is soul care? - Care of souls = latin cura animarum o Cura = care, both care and cure = support well being, restore well being o Animarum = Hebrew nepesh, Greek psyche = self or person § connotation of wholeness § Do not have a soul, but are a soul § People do not have problems, they are a problem = can’t get rid of problems § Care of souls is care of persons in their totality as body, soul, and spirit. § Psychospiritual growth/total restoration of life § Soul shepherds • Communal, not just individual = self in relation § Ability to love others and make the suffering of others their own = compassion

Is there a difference in your mind between addressing someone’s psyche or soul, personality problems or spiritual problems? Is care of souls a meaningful way of organizing your ministry?

Such a wide variety of definitions of Spirituality are offered. Here are a representative fifty:

1) discovering and living out one’s deepest values and life goals; 2) the process whereby we develop into fuller personhood; i.e. the process of integration; 3) becoming a person in the fullest sense; 4) the means by which we are able to move out from ourselves in relationship to others; 5) a deepening of sensitivities to self, to others, and to God; 6) the development of fuller consciousness in the individual; 7) the basic human drive for meaning, purpose, and moral relatedness among people, with the universe, and with the ground of our being; 8) the human spiritual nature as such; the spiritual component in the human being; 9) a concern for transcendence: the sense that something in life goes beyond the here and now and the commitment to that something; 10) a lived reality, the lived moment; 11) particular ways of advancing spiritual growth as advocated by different traditions or schools; 12) the beliefs and practices that a particular person follows in order to nourish his or her spiritual sensitivities and growth; 13) a study of what to do and how to do it, within a particular school of spirituality, in order to grow spiritually; 14) the study to explain how and why spiritual practices do what they do in terms of the structures, processes, and mechanisms inherent in human spiritual experience as such; 15) communication with human spirits or non-human spiritual entities, including those who have physically died; 16) involvement with extra-ordinary human powers that result in “psychic” or “psi” phenomena like clairvoyance, telekinesis, precognition, and out-of-body experiences; 17) the experience of consciously striving to integrate one’s life in terms not of isolation and self- absorption but of self-transcendence toward the ultimate value one perceives; 18) every human activity that entails the distinctively human realities of meaning and value; 19) ways of living that specifically strive for what is noble, lofty, and good; 20) all those facets of daily life that relate us to the highest and best that God made us to be in Christ; 21) human living insofar as it is geared toward integration of the intrinsic human dynamism toward authentic self-transcendence, as created by God; 22) nature; 23) authenticity; 24) everything one does that expresses or enhances one’s awareness of, and commitment to, the transcendent dimension of life; 25) all of life; the fullness of reality; 26) a simultaneous commitment to God and to persons; 27) following Jesus, in community, and in solidarity with the poor and oppressed; 28) a passage of a people through the solitude and dangers of the desert, as it carves out its own way in the following of Jesus Christ; 29) liberation, radically understood; 30) the human subjective response to whatever is regarded as the “real;” 31) faithfulness to the “given” of the Christian story about Jesus that defines the Christian community; 32) celebrating God’s presence; 33) the dimension that reflects the need to find meaning in existence and in which we respond to the sacred; 34) bringing men and women into touch with the central meaning of the universe and enabling them to relate all aspects of their lives to this meaning; 35) a search for the sacred; 36) however people think, feel, act, or interrelate in their efforts to find, conserve, and if necessary, transform the sacred in their lives; 37) that which deals with our identity as essence or soul; 38) the perennial philosophy; 39) a centered activity of awakening to the caring of God and responding by loving God wholeheartedly; 40) loving God; 41) the deliberate effort to transcend, through self-transformation, the limits of the given and to realize some portion of this unbounded potentiality through pursuit of a future goal that can neither be fully foreknown nor finally attained; 42) the direct feeling level experience of the ground of being, or of the process or flow of the universe; 43) experiences in which one feels at one with the creation, deeply meaningful, and in pervasive union with all things; 44) the central organizing process of the psyche and its therapy; 45) the self as a relation that relates itself to itself; 46) needing something more; 47) the art of making connections; 48) indwelling the transforming moment and letting it move the person into an unfolding of Christ’s transformational work in personal life and World history; 49) being aware and open to ultimate reality, immanent and transcendent; 50) a human capacity for relationship with that which transcends sense phenomena, perceived by the subject as an expanded or heightened consciousness independent of the subject’s efforts, given substance in the historical setting and exhibiting itself in creative action in the world.1

Gefen, Nan Fink (1999). Discovering Jewish Meditation: Instruction and Guidance for Learning an Ancient Spiritual Practice. Woodstock, VT: Jewish Lights Publishing Focused, Awareness, and Emptiness Meditations Focused meditations On a word – shalom, peace, love, Jesus On a sound On an object, like a candle or pic A movement, A phrase – Lord help, Lord lead, Lord heal, Lord instruct On light Receiving light on the inhalation Experiencing its beauty and boundless strength

1All of these definitions are actual quotes or close to it. The sources are not listed, since it does not seem fair to simply pick a definition out of an author’s work without saying something about the larger context in which it was written. Its color Its warmth Its Radiance Its cascading creative energy Allowing the light of the divine to pass through you Healing you Cleansing you Releasing the toxins of your everyday life Releasing you to the wonders all around you Encircle wandering thoughts with the light Divine light God’s presence

GREEN RAIN MED

ON LOVE Visualize your heart softening Receiving love (on the in breath) From God From those close to you From strangers you are in community with

Letting love pass through you on the out breath To those you already love To those you hardly know To those with whom you are angry To strangers To enemies

Breath in, receiving love Breath out, radiating love

Awareness Meditations Habit of judging ourselves on not doing meditation right Allow thoughts to emerge as they will This too is holy This too is of God Making the connection between our thoughts and the Holy Presence in all being. God is present in all of life, every thought contains a spark of holiness Counter exorcizing impulse What signal is there here that can further me growing in grace Walking meditation Look around you as you move Each object shimmering with holiness/God in all creation/Unfolding When distracted, name what you notice Flower blooming Rock resting Soil generating Chair inviting White purifying Red vibrating Edge distinguishing Each is a gift from God Each is a part of creation unfolding

Emptiness Meditations—Quieting the Mind Jewish emptiness = ayin, (aye-in) Our thoughts move more slowly and we experience the space between them Emptiness meditation, we enter this spaciousness A state beyond thought Emptiness is filled with creative possibility Emptiness is soon filled Wondrous moment before inhaling Notice that moment just before the breath enters your nostrils: That moment of deflation That moment of emptiness That moment of stillness

Descend into that state No thought No thing Ayin

Immerse yourself in emptiness Be present in ayin

When your thoughts cease Just be Be

When your mind wanders, return to the moment before breathing Ayin

A still, quiet state Holding all possibility But empty Peaceful ayin

Space-between-the-letters meditation=entering into emptiness The space around and between letters gives birth to the letters Taoism = a box

Look at a page with words Notice the space around the letters Between the letters Within the letters

Space holding Space creating Space giving birth

Let yourself merge into this space Become one with space With emptiness No thought No thing

Just be present in the space Float in it Stay in it

Emptiness Ayin

Beyond the Self Meditation—emptying the self Who is the self that is breathing Who is breathing me Dvina oneness, part of a larger whole, union with all being The self beyond description The self merged with Beyond No more words Emptiness Ayin

Which of these three modes are you most attracted to? Which one would be most difficult for you to share with your congregants?

Table 6.--Gonzalez’ Typology of Theological Perspectives Types A B C Areas Carthage Alexandria Asia Minor Theologians Tertullian Origen Irenaeus Main Interest Moral Metaphysical Pastoral Main Category Law Truth History Philosophical Stoic Platonic None in particular Orientation Forerunners Clement of Rome Philo Ignatius Hermas (Justin) Polycarp Second Clement Clement of Alexandria Theophilus God Lawgiver Ineffable One Shepherd Judge Transcendent Father Creation Compete Originally spiritual Initiated Double In development Sin Breaking the law Not contemplating Immature pride & the One disobedience Original Sin Inherited Individual Common bondage in human solidarity Human Predicament Moral debt Forgetfulness Subjection/enslave- Obfuscation ment to fear/evil Work of Christ Expiation Example Victory Forgiveness Teaching Liberation New Law Illumination Opening the future Sacraments Washing/cleansing Reminders Grafting to root/vine Merit Symbols Nourishment Final consummation Kingdom of law Contemplation Kingdom of freedom and order Return and growth Scriptural Moral code Levels = literal Historical/typological Interpretation Prophecy to allegorical prophetic Meme God-in-the-law God-in-the-truth God-in-history ______Source: Justo L. Gonzalez, Christian Thought Revisited, p 76 (adapted)

Bondi, Roberta C. (1991). To Pray and to Love: Conversations on Prayer in the Early Church. Minneapolis: Fortress Press. Living into the image of God - The image of God binds us all together in love - Love is the final goal of the life of prayer - As images of God, we are beloved by God who loves us as unwaveringly and responsively as a mother loves her baby. - Sin does not destroy God’s love and yearning for us. - Sin does not destroy completely out ability to respond to God’s love for us. - Each of us has been given God’s own image that can never be completely lost. - Something in us still recognizes God - That we are all made in the image of God meant that we are intimately related to God, we are also related intimately to each other - Because of the presence of the image of god within us, what affects the welfare of one of us affects us all, God included - Dorotheosis = draw a circle with God at the center. Draw lines from the center out - Growth in the love of God also has to include love of those images of God with whom we share our world. - Love ordinary people around us as images of God on an everyday basis. - To made in the image of God means we only see others as God sees them - The presence of the image of God within the Christian makes Christian prayer possible. - An essential element of the work of Christ is the healing of the wounded image of god. - Made in the image of God does not mean we are not subject to temptation – anything can be used for good or ill - How does being made in the image of God inform your own spiritual life and your healing work with others?

Dreyer, Elizabeth A. and Burrrows, Mark S. (Eds.) (2005). Minding the Spirit: the Study of Christian Spirituality. Baltimore: Johns Hopkins University Press. Reading the inarticulate": Mysticism, poetics, and the Unlanguageable- Burrows - The prose-flattened world of modernity - Poets live and work at this margin of the inarticulate. Their work is visual at the edges of darkness, auditory in the cradle of silence. - Wallace Stevens = only imaginative power can reach the depths where truth lay buried in an unlanguageable silence beneath the sturdy strata of intellectual argument and ethical demand in a disenchanted world - With the mystics, some refuse the dram of a shallow world, one emptied of desire for what lies beyond the reach of discursive or analytical language. - Longing is the acute intelligence of the imagination that rescues all of us from absolute fact. = risk enchantment! (don’t let an it be an it) - Poets search for traces of transcendence at the edges of perception and through the deep surfaces of language. (surface to deep in HT) - Notice which of the following language-uses most effectively conveys and makes present the truth of “coldness.” Scientific language: “It was 1.5 degrees Celsius.” Ordinary descriptive language: “It was very cold.” Poetic language: “Ah, bitter chill it was! The owl for all his feathers was a-cold; The hare limped trembling through the frozen grass, And silent was the flock in wholly fold: Numb’d were the Beadsman’s fingers.” While all language is ultimately metaphorical, poetic language obviously uses more signifiers that call into play more memory traces and contexts, and thus a richer signified connection to the referent reality.2 - The metaphorical parables of Jesus, “The Kingdom of Heaven is like a farmer who. . .” are irreducible in their power to interpret or disclose the truth of the hearer’s situation in the world in relation to the Sacred.

When you think of communicating the content of the Gospel, which of the following forms do you think could be helpful in what ways: music, touch, personal encounter, correct teaching and preaching, art, ecstatic dance, encountering nature, movement, small groups, journaling, meditation, prayer, drama, film, stories, ritual, service, poetry, parables, spiritual direction, counseling, therapy, etc. Which forms do you favor, and which ones might it be good for you to integrate?

2Christensen, Lewis, 52. Steindle-Rast, David. (1984). Gratefulness, the Heart of Prayer: An Approach to Life in Fullness. New York: Paulist Press. Surprise and gratefulness Lady in Atlanta airport 100 billion neurons “You are a gift” Weather = clouds, never the same, vs paintings inside art -a rainbow always comes as a surprise -Surprising means gratuitous, unpredictable, grateful -Even the predictable rurns into surprise the moment we stop taking it for granted -Plato said that surprise is the beginning of philosophy -It is also the beginning of gratefulness -story of air raid in Nazi-occupied Austria Entered church, under a pew, explosions Stepped into May morning. I was alive Surprise My eyes fell on a few square feet of lawn in the midst of all the destruction Never before seen grass so surprisingly green Surprise is the beginning of that fullness we call gratefulness In moments of surprise, a glimpse of the joy to which gratefulness opens the door. Does springtime not surprise us a new each year? Surprise wakes us up from living in a trance and allows us to become more and more awakened Moments of surprise teach us everything is gratuitous, everything is gift. They lead us to know gratefulness, since gratefulness is the measure of our aliveness A gift is the meaning of grace, and our job is to grow in grace Difficult to acknowledge something as a gift because it makes us dependent on the giver What makes something a gift is that it is given and bonds us with the giver The interdependence of gratefulness is truly mutual. The greatest gift one can give in return is thanksgiving. All worship eucharistic because based on grace Responding from the heart in gratefulness makes us vulnerable (Leif) Grow in grace, grow in gratefulness Surprise is a key to gratefulness Mystery, unknown, mindfulness Moments of silence in worship Snow in Minnesota = I got up before dawn and caught God painting all the trees white. Nature mysticism Hong Kong – how come not more accidents with taxis etc See mountains around the city Light show at night on the water An inch of toothpaste on my brush The bubbles in the water while washing the dishes Greatest surprise = that we are here, that there exists a world We are all dancing together In this great dance, giver and receiver are one Surprise is the starting point. Through surprise our inner eyes are opened to the amazing fact that everything is gratuitous, a gift, a grace

Where do you feel joy? What makes you feel good? What part of your ministry surprises you by joy? What part tends to deaden you with routine, dread, disappointment. How does gift, gratefulness, and grace function in your life and ministry?

Fuller, Robert C. (2008). Spirituality in the Flesh: Bodily Sources of Religious Experience. Oxford: Oxford University Press. = The body reveals how we have organized our experience. = The answer to what is organized is “everything.” -posture, breathing, muscle tensions, sensations, gestures, etc. -psychoneuroimmunology -our brains cannot think just anything—oly what our emotional programs selectively motivate our brains to think. = physical pain motivates us to reconstruct our worlds in more functional, life-affirming ways. = our bodies provide metaphorical patterns for understanding ourselves and the world we live in -- feeling down, up. My life is in Jesus’ hands = embodied experience, including pain as representation, are a mix of biological facts and cultural consciousness = humans think and behave religiously because our biological natures are substantively spiritual—that is, they embody the creative purposes of the final or ultimate cause of the universe. = Something of ultimate significance is expressing itself through embodied existence.

Given that Christianity is an embodied, incarnational religion where we believe the physical person Jesus helps us understand and find communion with God, how do you use the mind/body interface in your healing work?

Andrew D. (Eds.) (1985). Spiritual Dimensions of Pastoral Care: Witness to the Ministry of Wayne E. Oates. Philadelphia: Westminster Press. Finding Center in Pastoral Care by Edward E. Thornton Pastoral counselors, Wayne Oates = representatives of God Central goal = transformed through the renewal of our minds = mystic experience beyond ego integration = perceive world as a unified whole = personal sense of belonging in it = a sense of unconditional acceptance = mystery that inspires awe, reverence, humility, self-surrender, self- transcendence, and worship = a higher consciousness, God consciousness = a childlike awareness of spiritual reality = what scripture calls sainthood = growth from ego-centered to ego maturity to ego-transcendence = from image of God to likeness of God = from one degree of glory to another into the likeness of “the Lord who is the Spirit (2 Cor. 3:18) Could we hope for more in pastoral care than for the day that our ministries would be synonymous with glorifying God

Though there are innumerable tasks of all kinds to attend to in ministry, what is your telos, your ultimate hope for those in your care?

O’Sullivan, Michael and Flanagan, Bernadette (Eds.) (2012). Spiritual Capital: Spirituality in Practice in Christian Perspective. Burlington, VT: Ashgate

Spiritual Capital and the Turn to Spirituality – Michael O’Sullivan 4Capital theory: four capitals need to be taken into account in measuring a society’s wellbeing and in working for social transformation = material, intellectual, social and spiritual Spiritual Capital: A society’s capacity for authentic social change deriving from its spiritual and religious resources. For the Christian, rooted in conversion to a relationship of being in love with God, beauty, meaning, truth, goodness and love are God’s beauty, meaning, truth, goodness and love that he or she as a Christian desires to share in and bring to fuller expression in the world. Economic poverty and political repression are forms of sin on the grounds that they oppose the beauty, meaning, truth, goodness and love that Jesus revealed God wants for the world. Rise of the academic study of spirituality as a field-encompassing field leaves no area of knowledge and life untouched and is as such a source of transformative spiritual capital in society.

Do you have a vision for how spiritual direction, formation, or integration can support societal transformation?

Notes on Systems Theory and Body Theology

Greg Johanson, Ph.D. for The Human Person and Psychological Development Loyola University of Chicago, Institute for Pastoral Studies

Body Theology Systems Theory

For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. (I Cor. 12:12)

If the whole body were an eye, where would be the hearing? If the whole body were an ear, where would be the sense of smell? (I Cor. 12:17) A living organic system is a whole made up of parts, or parts organized into a whole. Reality as a whole is not composed of things or processes, but of holons.

For the body does not consist of one member but of many. If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. (I Cor. 12:14-16) What makes the system organic is that the parts communicate within the whole.

As it is, there are many parts, yet one body. The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” (I Cor. 12:21)

If one member suffers, all suffer together; if one member is honored, all rejoice together. (I Cor. 12:26)

Putting away falsehood, let every one speak the truth with their neighbor, for we are members one of another. Be angry, but do not sin; do not let the sun go down on your anger. (Eph. 4:25-26) When the parts are communicating within the whole, the system is self-directing and self- correcting. It has a mind of its own characterized by complex, non-linear determinism.

Speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and knit together by every joint with which t is supplied, when each part is working properly, makes bodily growth and upbuilds itself in love. (Eph. 4:15-16)

Now you are the body of Christ and individually members of it. And God has appointed in the church first apostles, second prophets, third teachers, then workers of miracles, then healers, helpers, administrators, speakers in various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues? Do all interpret? (I Cor. 12:27-30) Information is organized into a hierarchy of logical levels of organization.

Have this mind among yourselves which you have in Christ Jesus, who . . . did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant. (Phil. 2:5-7)

There are a variety of gifts, but the same Spirit; and there a varieties of service, but the same Lord; and there are varieties of working, but it is the same God who inspires them all in every one. To each is given the manifestation of the Spirit for the common good. (I Cor. 12:4-7) Energy is collateral or secondary to the system. What is of primary importance is the way the system processes information.

Make love your aim. (I Cor. 14:1)

Put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. (Col. 3:14-15) Information is coded, filtered, transformed, or organized.

There is one body and one Spirit. . . . But grace was given to each of us according to the measure of Christ’s gift. . . . for the equipment of the saints, for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith . . . to the measure of the statue of the fullness of Christ. (Eph. 4:4-13)

For as in one body we have many members, and all the members do not have the same function, so we, though many, are one body in Christ, and individually members of one another. Having gifts that differ according to the grace given to us, let us use them. (Rom. 12:4-6) Holons display capacity for self-preservation; autopoiesis, assimilation, or agency over time. Holons display capacity for self-adaptation; allopoiesis, accommodation, or communion with other wholes.

Do not be conformed to this world, but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect. (Rom 12:2)

What you sow does not come to life unless it dies. And what you sow is not the body which is to be, but a bare kernel. . . . It is sown in weakness, it is raised in power. It is sown a physical body, it is raised a spiritual body. . . . I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, n the twinkling of an eye. (I Cor. 15:36-52) Holons display capacity for self-transcendence, symmetry breaks, creativity (Whitehead) or emergent transformation into new wholes with new forms of agency and communion. Holons emerge in unprecedented ways not determinable from knowledge of component parts.

But earnestly desire the higher gifts. And I will show you a still more excellent way. . . . If I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. (I Cor. 12:31-13:2)

You have heard that it was said, “You shall love your neighbor and hate your enemy.” But I say to you, Love your enemies and pray for those who persecute you, that you may be children of your Father who is in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love, you, what reward have you? Do not even the tax collectors do the same? And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? You, therefore, must be perfect as your heavenly Father is perfect. (Matt. 5:43-48)

Beloved, let us love one another; for love is of God, and they who love are born of God and know God. . . . God is love, and they who abide in love abide in God, and God abides in them. (I Jn. 4:7-16)

I . . . pray . . . that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us so that the world may believe. (John 17:20-21) Development has directionality toward increasing telos of larger/deeper contexts. The greater the depth of a holon, the greater its degree of consciousness

The parts of the body which seem to be weaker are indispensable. (I Cor. 12:22)

God has so adjusted the body, giving the greater honor to the inferior part, that there may be no discord in the body, but that the members may have the same care for one another. (I Cor. 12:25 Holons emerge holarchically with each higher holon embracing its junior predecessors and adding its own new and more encompassing pattern or wholeness. Each emergent holon transcends but includes its predecessor, preserving its being, but negating its partiality, developing through envelopment. The lower holon sets the possibilities of the higher; the higher sets the probabilities of the lower; demonstrating both upward and downward causation. Destroy any type of holon, and you will destroy all of the holons above it and none of the holons below it.

If all were a single organ, where would the body be? I Cor. 12:19) Development has directionality toward increasing complexity with a greater overall simplicity. Development has directionality toward increasing differentiation (producing partness, novelty or a new manyness), and integration (producing wholeness, coherence or a new oneness). Development has directionality toward increasing organization-structuralization.

Callahan, Annice (Ed.) (1990). Spiritualities of the Heart: Approaches to Personal Wholeness in Christian Tradition. New York: Paulist Press. Henri Nouwen and the heart as home - How can I be at home in my heart with mhself, wth others, with God, and the world? = central question - Spirituality of the heart - Heart for Nouwen, is home, the place where our thoughts and feelings and choices dwell in solitude, the place from which we reach out to others in ministry, the dwelling of Christ with us where we stand with open hands before God to pray. - The biblical notion of the heart as the center of the whole person, the center of , as that intimate core of our experience, our consciousness and freedom, the center of affectivity and imagination, the center of our relational life. He describes the heart as the center or core of our being, as our innermost self (rom 7) - He describes the heart of Christ as the compassionate heart of God - How can we be more at home in our hearts? (barriers) - The spirituality of the heart is based on the integration of compassionate ministry and contemplative prayer - The heart is home - The pierced heart knows what it is like to be absolutely lonely, to feel restless, to make a solitary choice in faith without rewards. It dares to be vulnerable enough to acknowledge and accept the depths of its heart’s movements toward anger and fear, tenderness and trust. - Contra ministry as professionalism - By speaking of the heart as the place of our shared weakness, he invites us to be at home with the truth of who we are, that is, always in need of God. - How do you deal with the issue of ministry needing to be a matter of the heart and also need to be professional?

May, Gerald G. (1988). Addiction and Grace. San Francisco: Harper and Row Desire: addiction and human freedom - A longing for love is the essence of the human spirit; it is the origin of our highest hopes and most noble dreams - Greatest commandments = love God and neighbor - Sin is what turns us away from love - Love makes us vulnerable to being hurt - Addiction also turns us away from love - Attachment nails our desire to objects and creates addictions which is the most powerful psychic enemy of humanity’s desire for God - The same processes that are responsible for addiction to alcohol and narcotics are also responsible for addiction to ideas, work, relationships, power, moods, fantasies, and an endless variety of other things: being a pastor, a counselor, being liked, feeling important, feeling competent, watching tv, shopping, gossiping, being a good parent, a good Christian - The very nature of addiction is to feed on our attempts to master it = romans 7; tolerance and withdrawal - Can’t use willfulness, but willingness - Grace is the most powerful force in the universe - To be alive is to be addicted and to be alive and addicted is to stand in the need of grace - Addiction is where we attach our desire for God to something less than God = idolotry Addiction exists wherever persons are internally compelled o give energy to things that are not their true desires. To define it directly, addiction is a state of compulsion, obsession or preoccupation that enslaves a person’s will and desire. Addiction sidetracks and eclipses the energy of our deepest, truest desire for love and goodness. We succumb because the energy of our desires becomes attached, nailed, to specific behaviors, objects, or people. Attachment, is the process that enslaves desire and creates the state of addiction. - Detachment is the word used in spiritual traditions to describe freedom of desire. Not freedom from desire, but freedom of desire. - Detachment aims at correcting one’s own anxious grasping in order to free oneself for committed relationship to God. According to Meister Eckhart, detachment enkindles the heart, awakens the spirit, simulates our longing, and shows us where God is. Detachment uncovers our basic desire for God, and sets it free.. With freedom of desire comes the capacity to love, and love is the goal of the spiritual life. - Philippians 2 and LENT - Idolatry. Nothing must be more important to you than me = don’t’ stop there, God is greater than that. - Grace is the invincible advocate of freedom and absolute expression of perfect love. - GOD WINS! - For Christians, grace is the dynamic outpouring of God’s loving nature that flows into and through creation in an endless self-offering of healing , love, illumination and reconciliation. It is a gift that we are free to ignore, reject, ask for, or simply accept. And it is a gift that is often given in spite of our intentions and errors. (Christ’s death-lost love). At such times, when grace is so clearly given unrequested, uninvited, even undeserved, there can be no authentic response but gratitude and awe. EUCHARISTIC WORSHIP. - Grace seeks us but will not control us. Saint Augustine once said that God is always trying to give good things to us, but our hands are too full to receive them, full of things to which we are addicted. - Addictions never completely vanquish our freedom. - We rarely turn to God in loving openness as long as we are handling things well enough by ourselves. AA, bottoming out. Paul’s painful wound to his pride that God kept. Sooner or later addiction will prove to us that we are not gods. = of God

Can you name your addiction of choice, and how has grace enabled you to use it to come closer to God? How can you work with those you help to use their addictions in the service of their growing in grace?

Koss-Chioino, Joan. D. and Hefner, Philip (Eds.) (2006). Spiritual Transformation and Healing: Anthropological, Theological, Neuroscientific, and Clinical Perspectives. New York: AltaMira Press. Chapter 2 The Meaning of Spiritual Transformation by Kenneth Pargament -spirituality as a search for the sacred -transformation refers to fundamental change, a change in the basic character of a system, rather than more of the same. -Clinical significance refers to changes that are large enough to hold practical and more profound implications for human functioning. Not necessarily positive Destructive changes Refers to a fundamental change in the place of the sacred or the character of the sacred in the life of the individual. -from self-exaltation to self-sacrificial love -learning self-affirmation in union with God and compassionate love Also, a change in the character of the sacred. -Rabbi Harold Kushner after the death of his child transformed his understanding of God from a loving, all-powerful being to a loving, but limited God—. . . who could share in our pain and suffering. -from punitive to loving conception of God -from false Gods (idolatry) to true God -from sense of a larger presence in the universe to feelings of spiritual emptiness -from belief in a loving God to belief in a harsh malicious God. Change in one’s pathway to the sacred -denomination -spiritual practice or rule Spiritual direction = helping people overcome barriers to their search for the sacred.

What is your definition or view of spiritual transformation? How do you sense and address barriers to spiritual growth?

Dreyer, Elizabeth A. and Burrrows, Mark S. (Eds.) (2005). Minding the Spirit: the Study of Christian Spirituality. Baltimore: Johns Hopkins University Press. An Ecologically Sensitive Spirituality by Thomas Berry. - Past religious and philosophic traditions have separated us from the environment and privileged the human to exploit for its own needs - no awareness that humans form a single integral community with the other components of the continent, with the planet earth, and ultimately with the universe. - We need to move from a spirituality of alienation from the natural world to a spiritualty of intimacy with the natural world; a spiritualty of the divine as revealed by the visible world about us, a spiritual of justice to the devastated Earth - Saving humans can only be achieved by saving the natural world up which humans depend - The industrial moment with its ideal of subjection of the planet must give way to the ecological movement toward supporting the integral functioning of both the human and non-human components of the planet in a single integral community. - The great spiritual mission of the present is a renewal of the entire Western religious spiritual tradition in relation to the integral functioning of the Biosystems of the planet.

What is your understanding of how faith relates to the environmental crisis of today? What points do you want those in your care to understand?

Howe, Leroy T. (1995). The Image of God: A Theology for Pastoral Care and Counseling. Nashville, TN: Abingdon Press. Human beings "in the image of God" - We are created in the image and shadow of God - Colossians 3:9-10 = Do not lie to one another, now that you have discarded the old human nature and the conduct that goes with it, and have put on the new nature which is constantly being renewed in the image of the Creator. - Here the image of God has come human nature redeemed by Christ - We bear the divine image already, but our likeness to God remains a destiny to be realized. = growth in grace - The power to sustain our relationship with God is seriously weakened by our sinful condition, but the divine image in us remains intact - The way of the mystic is to confront our nothingness in preparation for experiencing the oneness of God

How do you understand what happened with going from being made in the image of God that God deemed “very good” to being ruled by sin, brokenness, and destruction? How do you understand the image of God in those you help who hurt and do hurtful things? How do you understand the process of growing from the image of God into the likeness of God?

Bryant, Charles V. (1991). Rediscovering Our Spiritual Gifts: Building Up the Body of Christ Through the Gifts of the Spirit. Nashville, TN: Upper Room Books. The meaning and scope of spiritual gifts - Current needs and spiritual powers always form the active agenda of the Holy Spirit - Gifts for edification of the church, gifts for service beyond the church - To each is given a manifestation of the Holy Spirit for the common good. Eph 4:12 - Cor 13 = let me show you a better way – love - Everyone is gifted for special ministries o Small? Gifts § Writing letters § Mowing lawn § Keeping books for a non-profit (good with numbers) § Administration = me and church § Eye for beauty § God chooses our gifts – may not realize • Me a card carrying introvert making a living as an extrovert • Paul mentioned smaller gifts while people enamored by big ones like tongue, miracles, healings • Paul’s body theology o Interdependence of all parts and functions Some practice gifts without even being aware – people who hid Jews from Nazis and those who protected Jews Good to find a ministry consistent with gifts to avoid burn out, not wear out Do a job because Because of guilt Desire to escape boredom Please or appease others No one else will do it Burnout Gifts are endowments of specialize energy from the Holy Spirit

What is your view of gifts? Are they natural inclinations or something God calls one to when it does not seem natural? How do you help people get in touch with their gifts? What makes you feel good about getting up in the morning, working hard, and crashing at the end of the day in a satisfied way?

Sorajjakool, Siroj. (2001). Wu Wei, Negativity, and Depression: The Principle of Non-Trying in the Practice of Pastoral Care. New York: Haworth Pastoral Press,. Wu Wei and the Care of the Soul = We become part of the Way things ultimate are through wu wei, through non-action or non-trying. = To try to become part of the Tao is to pursue an illusion. We cannot become, because we are already a part of it. = wu = no or not. Wei means do. Hence non-doing Wei wu wei = doing without doing = not about doing nothing. Non-doing is to do without an effort, but spontaneously

= spirituality addressed the question of meaning in the face of nonbeing. = Can there remain meaning in the experience of pain, depression, emptiness? = We want to be connected to Being, to feel good. Therapy sometimes emphasizes change so strongly that people often neglect their own natures and are tantalized by images of some ideal normality that may always be out of reach. It is like trying to be human by ignoring human qualities within us. = when we fight against negativity, which is an ontological quality of our finitude, we fight against ourselves. = The theology of nonbeing on the other hand, allows us to rest because it sees negativity as part of humanity. = Hakomi = embrace the resistance, support the defenses, ask what a negative emotion needs. Honor and respect what arises as organic signals used by the Holy Spirit.

How do you understand, and how do you relate to what is often called resistance, or negativity?

Conger, Jay A. (1994). Spirit at Work: Discovering the Spirituality in Leadership. San Francisco: Jossey-Bass Publishers Reuniting Spirituality and work - Spirituality must be connected to practicing world of managers, consultants, and educators - Lot of spiritual people in workplace, especially in America - Difference between spirituality and religion gives broader base - Many individuals want to honor God in all we do - 65% of executives in fortune 500 companies attend religious services - Business leaders are under stress and seeking meaning, inspiration and guidance for their lives – me and seminar for Manhattan executives = I turn into a new person on Monday - Most executives think of religion as a personal matter - More subtle influence in ethical matters - Most North American workers however park their spirituality at the front door of their workplaces. - Suspicion of leaders and companies claiming to be acting in God’s stead - Rare workplace that reflects only one faith = much diversity - Recent critical breakdown in a shared sense of loyalty and commitment between employer and employee over last decades – pensions, etc. = a great impediment - Owned companies vs. traded on the stock exchange and ruled by quarterly reports. - Poor levels of workplace trust and strong societal values about individual freedom = obstacles - Need to pay the bills and have a job rule much - Indian story of tiger and goats o Within each of us there is a great spiritual energy that lies largely dormant. o Vaclav Havel awoke Czechoslovakia to its spiritual potential o MLK, jr – Mother Teresa – Gandhi = are remembered and honored - Without spirituality we remain caught in an external world of material distations, of insecurities we can barely see, of short-term and self-serving needs, and of few connections to a larger universe - Spirituality is perhaps most often a gift of grace; God acting on the system o Scott Peck = we do not come to grace; grace comes to us

How does your Christian understanding guide your vision of spirituality in the workplace where most of our people spend most of their time? How does the “priesthood of all believers” play a part?

Kahle, Peter A. and Robbins, John M. (2004). The Power of Spirituality in Therapy: Integrating Spiritual and Religious Beliers in Mental Health Practice. New York: Haworth Pastoral Press. The integration of Religion, Spirituality, and Clinical Practice Should therapy and religion be integrated? Explicit integration Tan = overt approach that directly and systematically deals with spiritual or religious issues in therapy and uses spiritual resources like prayer, scripture, or sacred texts, referrals to church or religious groups or lay counselors and other religious practices. Implicit integration -Therapist communicates grace through loving presence w/o talking about it; believes God is the ultimate healer -Religious issues are addressed if they are brought up by the client, but the therapist does not initiate such conversation -Therapist works within the client’s present reality without providing a critique of that reality

What is your view of integrating spirituality explicitly and/or implicitely? With church folks With secular folks Does your history intake have a question like: “Do you have a spiritual tradition that is meaningful to you?”

Thompson, Marjorie J. (1995). Soul Feast: An Invitation to the Christian Spiritual Life. Louisville, Kentucky: Westminster John Knox Press. Entertaining angels unaware: the spirituality of hospitality - People in ancient times had to travel through enemy territory. = hospitality to strangers a matter of mutual survival. If a sworn enemy showed up at your doorstep asking for food and shelter, you were bond to supply his request, along with protection and safe passage. Was a social covenant to transcend human differences inn order to meet common human needs. - Abraham and Sarah[s hospitality to three strangers who were , representatives of God’s own presence, unseals God’s promise of a son in their old age - For Christians, an opportunity to meet a singular stranger, the Risen Christ, who is present in the least of these. - Explosion of Christianity in first century, not just proclamation, by quality of Christian hospitality = evangelization by hospitality - An irresistibly enticing about a community that saw Christ in friend and stranger - Strangers today? Immigrants, AIDS, TB, ethnic, religious, political, adolescents - Dwelling place not only physical, but space where people can share heart and head, even if different - Begins with God and grace to us that enables us - First act of hospitality = creation, second is incarnation = Word became flesh and dwelt among us = new creation of Paul - Cross = sign of God’s unaccountably gracious hospitality to us. God in Christ has received us into his own dwelling place - Hospitality to God is expressed in our intentions and actions toward every creature God loves - The practice of hospitality cannot depend on shared views and values. - = allow the stranger to be a stranger - Hospitality at home. Space for children to grow in their differences; be played with (Leif and grandma, guy on plane with kid to Hong Kong), visiting friends, adoption, homeless p, pregnant teen, foreign student, foster child = leading of the spirit - In the workplace = open to ideas; door open, nice welcoming ambience, encourage less verbal, no mocking humor, - In the neighborhood = acquainted with neighbors, listen to lonely, stay at home moms; single moms, throw a block party, inventory of talents, - In our churches = visitors, older members, those who depart, room for theological differences, room for conflict, intercessory prayer, for enemies, for clergy, homeless, hungry, prison, o When pastor Ade Trome was asked why he inspired an entire French village to risk giving shelter to Jews during WWII he replied, I could not bear to separated from Jesus

- Civic hospitality = housing options for low income; clean safe parks; programs for sports, recreation and arts; schools with room for all students; students encouraged to check out their experience with that of the authors; sensitivity to natural planet - Hospitality rooted in right relations, just relations - See how they love one another

What part does hospitality have in your life and ministry? How could it be increased?

Carter, Edward (1991). The Mysticism of Everyday. Kansas City, MO: Sheed and Ward. The mysticism of everyday - Mysticism is a way of life of fundamental openness to the mystery of life, a way which may or may not be punctuated by extraordinary experiences. - Mysticism is related to mystery, something hidden, which in Christianity is called the mystery of God. God, the ultimate mystery is revealed through Jesus as the Christ. - We , are initiated into the mystery of Christ at Baptism. - Through baptism we participate in God’s own life. When this God-life matures toy a high degree we enter the mystical state which is perfect love. - Perfection can grow = hug of 6 year old, 16, 36, 66. - Every day we are called to live the mystery of Christ. - Some days we experience God in what is said a mystical way, which means; o A more than ordinary sense of God o A sense of being possessed by God in relationship o A sense of being guided by God and the Holy Spirit o A more than ordinary sense of being dependent on God’s love - For some these sporadic experiences can become more frequent - One can find themselves moving through the states of purgation, and illumination to the unitive state, the ultimate goal of the spiritual pilgrim, the goal of unitive holiness of being in a close, loving experiential union with God, and sense of being guided by the Holy Spirit in the life of God, the life of Christ. - Some can be living this ordinary mysticsm in a subdued manner, not recognizing oneself as a mystic; just a quiet sense of thankfulness and grace, that expresses itself in love of God and neighbor. HOLOCAUST HELPERS - This mysticism is expressed amidst the myriad events of life such as laughter and tears, success and failure, companionship and loneliness, action and repose, pain and joy. (Zorba the Greek = dancing after disaster of water drain) - Not strange or esoteric for a few, but culmination of life lived in the mystery of Christ, initiated at Baptism. - Mysticism is living the mystery of Christ to the fullest. - Releasing our willingness to be transformed by Christ over time or any time.

How do you work with this mystic ideal of growing continuously in grace, of growing up into Christ who is the head of the Body, his church; or of God perfecting us in our ability to love through our relationship with the triune God with the ordinary concerns of the institutional church, and everyday lives of congregants just trying to make a living, have a roof over their heads, have food, and dealing with their kids, friends, or community?

Palmer, Parker J. (1983). To Know As We Are Known: A Spirituality of Education. San Francisco: Harper & Row Education as spiritual formation - In Genesis we are told that humankind was first formed “in the image of God.” The image of love. But as we move from myth to human history, the image of God within us becomes dim or forgotten, distorted or obscured. From the moment of birth other powers imprint our souls with images less than divine. - Education should form me in that receptiveness to love that is at the heart of the spiritual journey. - It is no accident that our confidence in facts has grown as our religious faith has declined—the faith, I mean, that world has been created for us. We no longer regard knowing as a way of receiving and celebrating and using that gift. - Objective knowledge has unwittingly fulfilled its root meaning: it has made us adversaries of ourselves. - The root of the word reality is the Latin res, meaning a property, a possession or thing like real estate, which suggests another quality of modern knowledge: we seek to know reality in order to lay claim to things, to own and control them. Knowledge is power. - Adam and Eve were driven from the Garden because of the kind of Knowledge they reached for—a knowledge that distrusted and excluded God. - Gelwick and Polanyi say the separation of the knower and the known is no longer convincing even though that separation is institutionalized in our habits of thought our ideals, and our organization of life. - To know the truth is to become betrothed, to engage the known with one’s whole self, an engagement one enters with attentiveness, care, and good will. To know in truth is to allow one’s self to be known as well, to be vulnerable to the challenges and changes any true relationship brings. To know in truth is to enter into the life of that which we know and to allow it to enter into ours. Truthful knowing weds the knower and the known, even in separation, the two become part of each other’s life and fate. - Educating toward truth does not mean turning away from facts and theories and objective realities. What will change is our relation to the facts, or to the world that the facts make known. Truth requires the knower to become interdependent with the known. Both parties have their own integrity and otherness, and one party cannot be collapsed into the other. But truth demands acknowledgment of and response to the fact that the knower and the known are implicated in each other’s lives.

How much of the meaning of your religious education has come through academic study, and how much from experiential learning? What implications does this have for your work with others?

Philippe, Thomas (1990). The Contemplative Life. New York: Crossroad Retreat: A mystery of purification, illumination, and union We should approach the retreat with great humility as something that is beyond us: it will be vain if the Holy Spirit does not intervene A particular value of a retreat is that in it the contemplative life becomes a common life. All bring to the retreat their special graces. They should come likewise witgh the deepest needs. By suspending our secondary activities it allows the more essential ones to expand fully Purification We are enabled to discern those human things from which we must become detached to fulfill the life to which we are called. We ask God to show us the obstacles that hinder us from discerning our true calling. May he detach us and purify us so that we may be able to see and realize, in other words, to love. Pride is what stands in the way of God’s giving himself tous and God has to enlighten us to see the obstacle. Illumination There is a great temptation to lower our ideal so that it will not stand in judgment over us. That is the sin against the light. (going on to perfection in love) The work of union It is a SPECIAL GRACE OF God that makes, not just some individual souls, but the community itself rise to the level of contemplation; a grace we must ask for.

Share specific elements you would like to weave into the design of a retreat for the people in your care. What do you most hope for in a retreat for yourself?

APPENDIX A.

SPIRITUALITY & PASTORAL CARE LITERATURE 1970-1990

The main focus of this bibliography is on items that include some perspective on pastoral care and spirituality. Some items dealing primarily with spiritual direction have been included when they contain sections dealing with psychological aspects of pastoral care and counseling. A few items from cognate fields have been included when they have been cited many times in the literature relating pastoral care and spirituality. This is true for some feminist contributions not written by spirituality and pastoral care writers per se, but commonly used by feminist teachers, scholars, and practitioners when engaged in aspects of spirituality and pastoral care. "Spirituality and Pastoral Care" is a relatively new heading in pastoral care bibliography. It includes some overlap with more traditional headings dealing with mysticism, and with conversion. The word "spirituality" is used in a broad and indistinct manner in the literature. Plus, there is as yet no clear distinctions between "spirituality" and a number of related terms: "biblical faith," "Christian values," "religious experience," "contemplative," "meditative prayer," etc. In addition to checking with the bibliographic resources listed below, the other method for constructing this bibliography was to check the bibliographies of acquired books and articles specifically addressing spirituality and pastoral care. There are undoubtedly omissions and oversights.3

3 Readers interested in offering additions and corrections that could be part of a revised bibliography in the future, can send them to Gregory J. Johanson, PO Box 23 Mill City, Oregon 97360 USA. Bibliographic Resources Consulted

Dissertation Abstracts-ROM disc

Psychological Abstracts-ROM disc

Religious Index to Periodicals-ROM disc

Abstracts of Research in Pastoral Care and Counseling.

Beit-Hallahmi, Benjamin. Psychoanalysis and Religion: A Bibliography. Norwood: Norwood Editions, 1980.

Capps, Donald, Lewis Rambo, and Paul Ransohoff. Psychology of Religion: A Guide to Information Sources. Detroit: Gale Research Company.

Chase, Elise. Healing Faith: An Annotated Bibliography of Christian Self-Help Books. Westport: Greenwood Press, 1985.

Hopewell, James F., ed. The Whole Church Catalog: Where to Get Tools for Congregational Study and Intervention. Mount St. Alban: Alban Institute, 1984.

Hurd, Albert E. Psychology and Religion: A Bibliography from the ATLA Religion Database. American Theological Library Association, 1986.

Miletich, J. J. States of Awareness: An Annotated Bibliography. Westport: Greenwood Press, 1988.

Sharma, Umesh and John Arndt. Mysticism: A Select Bibliography. Waterloo, Canada: Waterloo Lutheran University, 1973.

Summerlin, Florence A. Religion and Mental Health: A Bibliography. U. S. Department of Health and Human Services, 1980.

Thompson, Bard. Readings in Christian Spirituality: A Bibliography of Primary Sources Arranged Historically. Madison: Drew University, 1972.

Turnbull, Ralph G., ed. Baker's Dictionary of Practical Theology. Grand Rapids: Baker Book House, 1967.

U. S. Department of Health, Education, and Welfare. Bibliography on Religion and Mental Health 1960-1964. Public Health Service Publication No. 1599, 1967.

Vande Kemp, Hendrika. Psychology and Theology In Western Thought 1672-1965: A Historical and Annotated Bibliography. Millwood: Kraus International Publications.

Other Resources Consulted

Association of Theological Schools, “Project on Spiritual Formation.”

Classics of Western Spirituality Series by Paulist Press.

The Division of Ordained Ministry of the United Methodist Church Task Force on Spiritual Formation Among Methodist-related Seminaries.

Gill, J., ed. Human Development. New York: Jesuit Education Center for Human Development, 1980 to present.

Integration Books: Studies in Pastoral Psychology, Theology, and Spirituality by Paulist Press.

Pastoral Care Network for Social Responsibility.

Spiritual Formation Resource Packet. Nashville: Division of Ordained Ministry, Board of Higher Education, 1982.

A Bibliography of Spirituality and Pastoral Care Literature: 1970-1990

Adams, Jay E. Competent to Counsel. Presbyterian Reformed Publishing Co., 1970. ______. More Than Redemption: A Theology of Christian Counseling. Phillipsburg: Presbyterian and Reformed, 1979. Aden, LeRoy. "Faith and the Developmental Cycle." Pastoral Psychology 24 (1976). ______. The Church and Pastoral Care. Grand Rapids: Baker, 1988. Adzema, Michael V. "A Primal Perspective on Spirituality." Journal of Humanistic Psychology 25/3 (Summer 1985): 83-116. Akahoshi, S . "Unity and Union in Psychotherapy and Salvation." International Review of Missions 57 (April 1968): 175-184. Akerberg, Hans. "The Unio Mystica of Teresa of Avila: Two Classical Presentations in the Light of Psychology." In Religious Ecstasy. N. Holm, ed. 1982, 275-306. Alister, Hardy. The Spiritual Nature of Man. Oxford: Oxford University Press, 1979. Allen, Joseph J. The Ministry of the Church: Image of Pastoral Care. Crestwood: St. Vladimir's Seminary Press, 1986. Alsdurf, J. M. and H. N. Malony. "A Critique of Ruth Stapleton's Ministry of 'Inner Healing.'" Journal of Psychology and Theology 8/3 (Fall 1980). Althouse, Lawrence W. Rediscovering the Gift of Healing. Nashville: Abingdon, 1977. Anderson, John G. “Education for Spirituality in CPE.” Journal of Pastoral Care Vol. 32 No. 3 (September 1978): 155-160. Anderson, Herbert E. "The Spirituality of Learning to Care." Journal of Supervision and Training 4 (1981): 21-35. Anderson, R. and D. Guernsey. On Becoming Family. Grand Rapids: Eerdmans, 1985. Anonymous. Hope and Recovery: A Twelve Step Guide for Healing from Compulsive Sexual Behavior. Minneapolis: CompCare, 1987. Apiorwerth, Geraint. "Humanistic Psychology and the Judeo-Christian Heritage." (Bibliog) Journal of Humanistic Psychology 25/2 (Spring 1985): 13-34. Arapura, J. G. Religion as Anxiety and Tranquility. 1972. Armstrong, Ruth M. "Christian Values and Self Psychology." Encounter 43 (Spring 1982): 197- 203. Arraj, James. St. John of the Cross and Dr. C. G. Jung: Christian Mysticism in the Light of Jungian Psychology. Chiloquin: Tools for Inner Growth, 1986. Arts, H. With Your Whole Soul. New York: Paulist Press, 1983. Ashbrook, James B. “Paul Tillich in Conversation on Psychology and Theology.” Journal of Pastoral Care Vol. 27 (1972): 176-187. ______. "The Name of the Game: Babel--Legion--Pentecost." Journal of Pastoral Care 36 (June 1982): 118-24. ______. "Juxtaposing the Brain and Belief." Journal of Psychology and Theology 12/3 (Fall 1984). ______. "The Brain and Belief: Faith in the Light of Brain Research. Bristol: Wyndham Hall, 1988. Asrani, U. S. "Psychology of Mysticism." Main Currents in Modern Thought 25 (1969): 68-73. Athalye, V. V. "Mystic Experiences, Psychoses, Psychoneurosis." Pathway God 3 (1968): 118- 28. Augsburger, David W. Pastoral Counseling Across Cultures. Philadelphia: Westminster, 1986. Avila, Rafael. Worship and Politics. Maryknoll: Orbis Books, 1981. Baars, Conrad W. Feeling and Healing Your Emotions. Plainfield: Haven-Logos, 1979. Bach, Paul J. "Demon Possession and Psychopathology: A Theological Relationship." Journal of Psychology and Theology 7/1 (Spring 1979): 22-26. Backus, W. “Christian Counselors or Christians Who Do Counseling?” International Lutheran Renewal. ______. Telling the Truth to Troubled People. Minneapolis: Bethany, 1985. Backus, W. and M. Chapian. Telling Yourself the Truth. Minneapolis: Bethany, 1980. Bakken, Kenneth L. The Call to Wholeness: Health as a Spiritual Journey. New York: Crossroad, 1985. Bakken, Kenneth L., and Kathleen H. Hoffeller. The Journey Towards Wholeness: A Christ- Centered Approach to Health and Healing. New York: Crossroad, 1988. Balswick, J. and J. Balswick. “A Theological Basis for Family Relationships.” Journal of Psychology and Christianity 6/3 (1987): 37-49. Banks, Harry Lawrence. "Toward Spirituality: A Journey." D.Min. diss., Pittsburgh Theological Seminary, 1985. Barnhouse, Ruth Tiffany. "The Spiritual Exercises and Psychoanalytic Therapy." The Way Supplement 24 (Spring 1975): 74-82. ______. "Spiritual Direction and Psychotherapy." Journal of Pastoral Care 33/3 (September 1979). ______. "The Spiritual Exercises of St. Ignatius: A Model for Today." In Ultimate Reality and Spiritual Discipline. J. Duerlinger, ed. 1984, 187-215. Barker, Montagu. "Models of Pastoral Care: Medical, Psychological, Biblical." In Behavioral Sciences: A Christian Perspective. M. Jeeves, ed. 1984, 230-245. Barron, Earle P. "Food for Spirituality." Journal of Pastoral Care XLIII/2 (Summer 1989): 131- 140. Barry, William A. "Spiritual Direction and Pastoral Counseling." Pastoral Psychology 26 (Fall 1977): 4-11. ______. "Prayer in Pastoral Care: A Contribution from the Tradition of Spiritual Direction." Journal of Pastoral Care Vol. 31 No. 2 (June 1977): 91-96. Barry, William A., and William J. Connolly. The Practice of Spiritual Direction. New York: Seabury Press, 1982. Baruth, L., and M. Manning. “God, Religion, and the Life Task.” Individual Psychology 43 (1987): 429-436. Batey, R. Thank God I’m OK: The Gospel According to TA. Nashville: Abingdon, 1976. Bayne, Bishop Stephen. “The Crisis of Spirituality in the Church.” Quarterly Gazette of the Anglican Society Vol. 2 No. 7 (Autumn 1971). Beck, James R. "Treatment of Spiritual Doubt Among Obsessing Evangelicals." Journal of Psychology and Theology 9/3 (Fall 1981). Beck, James R. and Gordon R. Lewis. "Counseling and the Demonic: A Reaction to Page." Journal of Psychology and Theology 17/2 (Summer 1989): 132-134. Bell, R. M. Holy Anorexia. Chicago: University of Chicago Press, 1985. Bellah, Robert N. Beyond Belief. New York: Harper & Row, 1970. Bellairs, H. J. "Client Self-Determination in the Light of Evangelical Responsibility." Journal of Psychology and Theology 1/1 (Spring 1973). Benner, David. G. “The Incarnation as a Metaphor for Psychotherapy.” Journal of Psychology and Theology 11 (1983): 287-294. ______. Psychotherapy and the Spiritual Quest. Grand Rapids: Baker, 1988. ______. "Toward a Psychology of Spirituality: Implications for Personality and Psychotherapy." Journal of Psychology and Christianity 8 (Spring 1989): 19-30. Benner, David. G. ed. Psychotherapy in Christian Perspective. Grand Rapids: Baker, 1987. Bennett, Dennis and Rita Bennett. The Holy Spirit and You: A Study-Guide to the Spirit-Filled Life. Plainfield: Logos, 1971. Bennett, John G. et. al. The Spiritual Hunger of the Modern Child: A Series of Ten Lectures. 1984. Benson, Herbert. "The Faith Factor." American Health (May 1984): 46-52. Bentley, Steven. "St. Bernard of Clairvaux and C. G. Jung: Two Contrasting Approaches to the Problem of Human Desire." Ph.D. diss., Columbia University, 1981. Berger, Peter. A Rumor of Angels. Garden City: Doubleday, 1970. ______. Facing Up to Modernity. New York: Basic Books, 1977. Bergin, A. E. “Psychotherapy and Religious Values.” Journal of Consulting and Clinical Psychology 48 (1980): 95-105. ______. "Three Contributions of a Spiritual Perspective to Counseling, Psychotherapy, and Behavior Change." Counseling and Values 33 (1988): 21-31. ______. "Rejoinder: The Spiritual Perspective is Ecumenical and Eclectic." Counseling and Values 33 (1988): 57-59. Berry, C. Markham. "Entering Canaan: Adolescence as a Stage of Spiritual Growth." Christian Association for Psychological Studies: Bulletin 6/4 (1980): 10-13. Bianchi, E. C. Aging As a Spiritual Journey. New York: Crossroad, 1982. Bilotta, V. Sexual Emergence As an Access to the Spiritual Life. Whitinsville: Affirmation Books, 1981. Binns, Winifred. "Unmapped Territory." Theology 83 (January 1980): 12-18.

Bishop, John G. "Psychological Insights in St. Paul's Mysticism." Theology 78 (1975): 318-324. Blitchington, W. Peter. The Energy and Vitality Book. Wheaton: Tyndale, 1981. Bloomquist, Albert. "Teaching Jail Inmates to Diagnose their Religious Experiences." Journal of Pastoral Care XXXVIII/1 (March 1984): 17-28. Bloomquist, Jean M. "The Effect of the Divorce Experience on Spiritual Growth." Pastoral Psychology 34 (Winter 1985): 82-91. Bobgan, Martin. and Deidre. Bobgan. The Psychological Way/The Spiritual Way. Minneapolis: Bethany House, 1979. ______. Psychoheresy: The Psychological Seduction of Christianity. Santa Barbara: Eastgate, 1987. Boff, Leonardo. The Lord’s Prayer: The Prayer of Integral Liberation. Maryknoll: Orbis Books, 1983. Boghosian, J. "Theology Recapitulates Ontogeny: Reality Testing As an Analogy in Relating to God." Journal of Psychology and Theology 8/2 (Summer 1980). ______. "The Biblical Basis for Strategic Approaches in Pastoral Counseling." Journal of Psychology and Theology 11/2 (Summer 1983). Bohler, Carolyn. Opening to God: Guided Imagery Meditation on Scripture for Individuals and Groups. Nashville: The Upper Room, 1977. Bontrager, J. Free the Child in You. Philadelphia: Pilgrim/United Church Press, 1974. Borchert, Gerald L., and Andrew D. Lester, eds. Spiritual Dimensions of Pastoral Care: Witness to the Ministry of Wayne E. Oates. Philadelphia: Westminster, 1985. Bouchard. "Direction spirituelle d'un sujet en psychotherapie." La Vie Spirituelle Supplement 68 (February 1964). Bouma-Prediger, Steve. "The Task of Integration: A Modest Proposal." Journal of Psychology and Theology 18/1 (Spring 1990): 21-31. Bourguignon, Erika. Religion, Altered States of Consciousness and Social Change. Columbus: Ohio State University Press, 1973. Bourque, Linda. "Social Correlations of Transcendental Experiences." Ph.D. Diss., University Microfilms, 1968. Bowers, M., E. N. Jackson, J. Knight, and L. LeShan. Counseling the Dying. New York: Jason Aronson, 1981. Boyer, Ernest, Jr. Finding God at Home. New York: Harper & Row, 1988. ______. A Way in the World: Family Life as Spiritual Discipline. San Francisco: Harper & Row, 1984. Boyle, Sarah-Patton. The Desert Blooms: A Personal Adventure in Growing Old Creatively. Nashville: Abingdon, 1983. Braceland, Lawrence C. "Acedia in the Writings of Gilbert of Hoyland." In Heaven On Earth. Ed. Elder, ed. 1983, 114-127. Brandt, Priscilla. Two-Way Prayer. Waco: Word, 1979. Breshears, G. and R. E. Larzelere. "The Authority of Scripture and the Unity of Revelation." Journal of Psychology and Theology 9/4 (Winter 1981). Brewi, B. and A. Brennan. Mid-Life: Psychological and Spiritual Perspectives. New York: Crossroad, 1982. Bridgman, Laird P. and John D. Carter. "Christianity and Psychoanalysis: Original Sin--Oedipal or Preoedipal?" Journal of Psychology and Theology 17/1 (Spring 1989): 3-8. ______. "Narcissus Precedes Oedipus: A Response to Vitz and Gartner." Journal of Psychology and Theology 17/1 (Spring 1989): 13-15. Bridgman, L. P. and W. M. McQueen, Jr. "The Success of Alcoholics Anonymous: Locus of Control and God's General Revelation." Journal of Psychology and Theology 15/2 (Summer 1987). Britt, William G. "God's Holiness and Humanity's Self-Esteem." Journal of Psychology and Theology 16/3 (Fall 1988): 213-221. Brizee, Robert. Where in the World is God? Nashville: Upper Room, 1987. Browning, Don S. "Method in Religious Living and Clinical Education." Journal of Pastoral Care 29. ______. The Moral Context of Pastoral Care. Philadelphia: Westminster, 1976. ______. Religiouis Ethics and Pastoral Care. Philadelphia: Fortress, 1983. ______. Religious Thought and the Modern Psychologies: A Critical Conversation in the Theology of Culture. Philadelphia: Fortress, 1987. ______. “The Pastoral Counselor as Ethicist: What Difference Do We Make?” Journal of Pastoral Care Vol. 42 (Winter 1988): 283-296. Browning, Don S., ed. Practical Theology. San Francisco: Harper & Row, 1983. Brueggemann, Walter. "Covenanting as Human Vocation: A Discussion of the Relation of Bible and Pastoral Care." Interpretation 33 (April 1979): 115-129. Brueggemann, Walter, Sharon Parks, and Thomas Grome. To Act Justly, Love Tenderly, Walk Humbly: An Agenda for Ministers. New York: Paulist Press, 1986. Brusatti, Louis T. "Developmental Counseling: Psychological and Theological Dynamics." Journal of Pastoral Counseling XVI/1 (Spring-Summer 1981): 65-69. Bruteau, Beatrice. "Neo-Feminism and the Next Revolution of Consciousness." Anima 3/2 (Spring 1977). Bryant, Christopher. Depth Psychology and Religious Belief. London: Mirfield Publications, 1972. ______. The River Within. London: Darton, Longman and Todd, 1978. ______. The Heart in Pilgrimage: Christian Guidelines for the Human Journey. New York: Crossroad, 1980. ______. Jung and the Christian Way. London: Darton, Longman, and Todd, 1983. Bryant, Marcus D. The Art of Christian Caring. St. Louis: Bethany, 1979. Buchanan, Duncan. The Counselling of Jesus. London: Hodder and Stoughton, 1985. Bufford, R. The Human Reflex: Behavioral Psychology in Biblical Perspective. San Francisco: Harper & Row, 1981. Bundesen, Lynne. God Dependency: Finding Freedom from Codependency and Discovering Spiritual Self-Reliance. New York: Crossroad, 1989. Bunker, D. E. "Ignatian Spirituality in the Work of Morton Kelsey." Journal of Psychology and Theology 14/3 (Fall 1986). Byrne, Richard D. "The Science of Foundational Human Formation and Its Relation to the Christian Formation Tradition." Ph.D. diss., Duquesne University, 1982. Burnham, J. “The Encounter of Christian Theology with Deterministic Psychology and Psychoanalysis.” Bulletin of the Menninger Clinic 49 (1985): 321-352. Cabestrero, Teofilo. Ministers of God, Ministers of the People. Maryknoll: Orbis Books, 1983. Calhoun, G. J. Pastoral Companionship. Calian, Carnegie Samuel. For All Your Seasons: Biblical Direction through Life's Passages. Atlanta: John Knox, 1979. Callahan, S. With All Our Heart and Mind: The Spiritual Works of Mercy In a Psychological Age. New York: Crossroad, 1988. Campbell, Alastair V, Rediscovering Pastoral Care. London: Darton, Longman & Todd, 1981. ______. Paid to Care? London: SPCK, 1985. Campbell, Alastair V, ed. A Dictionary of Pastoral Care. New York: Crossroad, 1987. Capps, Donald. Pastoral Care and Preaching. Philadelphia: Westminster, 1980. ______. Biblical Approaches to Pastoral Counseling. Philadelphia: Westminster, 1981. ______. "The Psychology of Petitionary Prayer." Theology Today 39 (1982). ______. Pastoral Care and Hermeneutics. Philadelphia: Fortress, 1984. ______. “The Bible’s Role in Pastoral Care and Counseling: Four Basic Principles.” Journal of Psychology and Christianity 3/4 (1984): 5-15. ______. "Erickson's Life Cycle Theory and the Beatitudes." Pastoral Psychology 33 (1985): Carder, Muriel M. “Spiritual and Religious Needs of Mentally Retarded Persons.” Journal of Pastoral Care Vol. 38 No. 2 (June 1984): 143-54. Carfagna, R. “A Spirituality for the Helping Professions.” Journal of Pastoral Care No. 4 (1990): 61-65. Carlson, D. E. "Jesus' Style of Relating: The Search for a Biblical View of Counseling." Journal of Psychology and Theology 4/3 (Fall 1976). Carmody, John. Holistic Spirituality. New York: Paulist Press, 1983. Carr, C. "Kierkegaard: On Guilt." Journal of Psychology and Theology 1/1 (Spring 1973). Carr, L. C. "A Case for Christian Psychotherapy." Journal of Psychology and Theology 3/2 (Summer 1975). Carroll, L. Patrick and Katharine Marie Dyckman. Inviting the Mystic, Supporting the Prophet: An Introduction to Spiritual Direction. New York: Paulist Press, 1981. Carter, J. D. "Maturity: Psychological and Biblical." Journal of Psychology and Theology 2/2 (Summer 1974). ______. "Adams' Theory of Nouthetic Counseling." Journal of Psychology and Theology 3/3 (Fall 1975). ______. "Secular and Sacred Models of Psychology and Religion." Journal of Psychology and Theology 5/3 (Fall 1977). ______. "Death As a Cure: An Evaluation of Price's 'Centrality and Scope of Conversion.'" Journal of Psychology and Theology 9/1 (1981). ______. "An Integrated Approach to Pastoral Therapy." Journal of Psychology and Theology 14/2 (Summer 1986). ______. Chaos or Creation: Spirituality in Mid-life. Mahway: Paulist Press, 1986. Carter, J. D. and B. Narramore. The Integration of Psychology and Theology. Grand Rapids: Zondervan, 1979. Castelein, Donald. "Glossolalia and the Psychology of the Self and Narcissism." Journal of Religion and Health 23 (1984). Chakravarty, Amiya. "True Religion: Experience and Relation." In Getting It All Together. T. Mulhearn, ed. 1984, 19-38. Chartier, Jand and Myron Chartier. Nurturing Faith in the Family. Valley Forge: Judson, 1986. Chavez-Garcia, Sylvia and Daniel A. Helminiak. "Sexuality and Spirituality: Friends, Not Foes." Journal of Pastoral Care 39 (June 1985): 151-163. Chirban, John. "Developmental Stages in Eastern Orthodox Christianity." In Transformations of Consciousness: Conventional and Contemplative Perspectives on Development. Ken Wilber, Jack Engler, and Daniel P. Brown, eds. Boston: Shambhala, 1986, 285-314. Chessick, Richard D. "Mental Health and the Care of the Soul in Mid-Life." Journal of Pastoral Care 37 (March 1983): 5-12. Chopp, Rebecca S. “Practical Theology and Liberation.” In Formation and Reflection. Lewis Mudge and James Poling, eds. Philadelphia: Fortress, 1987. Chordas, Thomas J. and Steven Jay Gross. "The Healing of Memories: Psychotherapeutic Ritual Among Catholic Pentecostals." Journal of Pastoral Care XXX/4 (December 1976): 245- 258. Christ, Carol P. Diving Deep and Surfacing: Women Writers on the Spiritual Quest. Boston: Beacon, 1980. Chupp, Teresa. "Disaffected Roman Catholics: Developmental Considerations." (bibliog) Pastoral Psychology 34 (Winter 1985): 92-100. Ciampa, Ralph C. “God-Talk in Pastoral Care.” Journal of Pastoral Care XXX/1 (March 1976): 27- 34. Clark, Walter Houston. "Religion and Parapsychology." Pastoral Psychology 21 (September 1970): 1-54. ______. "The Mystical Consciousness and Its Contributions to Human Understanding." Humanitas 6 (1971): 311-324. Clark, Walter Houston, et. al. Religious Experience: Its Nature and Function in the Human Psyche. Springfield: Charles C. Thomas, 1973. Clifford, Michael D. "Psychology: Psychotherapy and Religion." In An Encylopedia of Religion. M. Eliade, ed., 75-81. Clinebell, Howard. Growth Counseling. Nashville: Abingdon, 1979. ______. Contemporary Growth Therapies. Nashville: Abingdon, 1981. ______. "Toward Envisioning the Future of Pastoral Counseling and AAPC." Journal of Pastoral Care XXXVII/3 (September 1983): 180-194. ______. “Revisioning the Future of Spirit-Centered Pastoral Care and Counseling.” In Borchert and Lester, eds. Spiritual Dimensions. 1985. Clinton, Stephen M. "A Critique of Integration Models." Journal of Psychology and Theology 18/1 (Spring 1990): 13-20. Clouse, B. “Moral Reasoning and Christian Faith.” Journal of Psychology and Theology 13 (1985): 190-198. Coan, Richard. Hero, Artist, Sage or Saint?: A Survey of Views on What Is Variously Called Mental Health, Normality, Maturity, Self-Actualization, and Human Fulfillment. New York: Columbia University Press, 1977. Cobb, John. To Pray or Not to Pray. Nashville: Upper Room, 1974. ______. Theology of Pastoral Care. Philadelphia: Fortress, 1977. Cobble, J. F. Faith and Crisis in the Stages of Life. Cohen, E. J. "Holiness and Health: An Examination of the Relationship Between Christian Holiness and Mental Health." Journal of Psychology and Religion 5/4 (Winter 1977). Coles, Robert. Harvard Diary: Reflections on the Sacred and the Secular. New York: Crossroad, 1989. Collins, Gary R. The Christian Psychology of Paul Tournier. ______. 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