K-Group Leadership Reminder!
Please e-mail to me sometime in next several days a two-page Case Reflection on your K-Group experience. This is a 10-point assignment that the class has overlooked. I will assume responsibility for not reminding you in the blog because this is our primary means of communication. The Case Reflection method that you utilized in The Ministerial Person course is the method we utilize at WTS. Thanks for your diligence during an intensive course that appears to have stretched but not exhausted you? Thanks again for your weekly efforts to make this distance education delivery method work you; know my preference for a retreat or classroom context. Teaching/learning a highly reflective/relational discipline via the Internet is a paradox or paradigms, the Retreat in PA was the convergence point for me. It will live on in my heart; your soul connections with one another and me will live on-->now that's Koinonia!

Session #10 - Soul Care

1) Spiritual Questors - Why are you interested in spiritual direction?

I am interested in Spiritual Direction because I have a longing within my spirit to live out my life according to God’s Will for me through direction by the Holy Spirit. Spiritual Direction has provided me with the opportunity to look deep within myself and ask the essential questions that have knocked at the door of my understanding for years: “Why Am I Here?” “What is my Purpose?” “Where does God want me to go?” “What does God want me to do?” “How do I develop a deeper relationship with God and his creation?” All of these questions and many others have caused me to understand that receiving direction from the Holy Spirit through Spiritual Direction is essential to building, sustaining and growing my relationship with God and completing the works and ministries that he has blessed me to participate in within the Kingdom of God.

I believe that Individual and Group Spiritual Direction are essential to Disciples growth in their relationship with God and provides a means for healing, inner contemplation, prayer, meditation, direction and instruction to be provided in the inner most parts of an individual’s spirit to carry out the instructions and direction provided by the Holy Spirit. I want to know God, the Father, Jesus Christ the Son, and the Holy Spirit at the most intimate level and in the deepest manner that I possibly can, and I also want to provide others with help and assistance through listening to the Holy Spirit with them in providing them with direction and focus on what God is speaking to them through the Holy Spirit.

2) Pastor Mark Case Reflection

Case Assessment
Using Spiritual Direction, one of the first issues that I would assess with Mark is whether or not Spiritual Direction is something that he is looking to participate in with me through prayer and direction by the Holy Spirit. He is in a state of mind and spirit right now where he might feel more guilt and shame based upon the affair, negative feelings toward moving, torn relationship with his wife, and other issues that may require a referral to a psychologist, therapist, or pastor. However, Mark is at a point right now where his relationship with God would be strengthened and explored at a much deeper level if he is ready to go on the Journey of one-on-one Spiritual Direction. We would open our sessions in prayer, meditate on Scripture, and then go where the Holy Spirit directs as Mark opens and shares according to the growing trust that I pray will develop throughout this process.
Another assessment that would need to be made during the initial discussions in Spiritual Direction would be to discuss his relationship with God. Why did he feel he was called? Have there been any other times where he has felt that he was not called to be a Pastor? Are there any other Spiritual Leaders that he has conversations with regarding any issues in the past? What is his prayer life like? What is his relationship with his wife, daughters, former church, current church, local council of churches? I would also like to discuss as the Holy Spirit directs the toll that being a Pastor has taken on his life in comparison to his family? Does he do any retreats? What are his Spiritual Disciplines? Does he take vacations?
Another assessment that I pray would be a part that the Holy Spirit would allow Mark to discuss would be his relationship with his parents and any prior relationships he had prior to getting married? What were the dynamics in his home like, which may shed some light on his current choices regarding infidelity through the affair, and doubt in his calling as a Pastor. I believe that the Holy Spirit is meeting Mark right now at the point of one of the lowest times in his life, but that I would be blessed to walk along side in Spiritual Direction to help him hear more clearly the voice of the Holy Spirit. I would also inquire of Mark whether or not he has participated in Spiritual Direction before or any kind of regular intercessory prayer, along with whether or not he has had Spiritual Counseling sessions with any of his parishioners in the past to get a feel for whether or not he has participated in this form or a similar form of Spiritual Direction.

Conceptualization of Case:
My conceptualization of the case is going to be based upon Mark’s relationship with God, both past and present, and the effects of this relationship upon his calling, relationship with this wife, daughters, prior church, current church, leadership in council of churches, finances, and relationship with the woman that he had an affair with.
One of the major issues that I believe needs to be dealt with is Mark’s lack of confidence in his calling as a Pastor. I would prayerfully listen to Mark describe his initial calling by God and then encounter as to where he has felt doubt or uncertainty regarding his calling and his role as a Pastor. Have there been other incidents in his Pastorate where he has felt the same? Who has he shared these doubts with? Wife? Pastors? Members of the Church? Woman he had an affair with? From this point I hope that there would be some more basic understanding of Mark in his relationship and role as Pastor with others that would be disclosed.
Another major issue that I would like to address through the Holy Spirit’s direction is Mark’s feelings regarding change. Is he someone that is adverse to change or embraces it? How does he handle change that he implements or is implemented by others? Is he a “pleaser” or “stand firm alone?” Mark is going through a lot of changes after a long period of stability, and this might help to understand his level of confidence and insecurity in his position as Pastor, as well as, shed some light regarding his relationships with his wife, daughters, prior church family, current church family and leadership of council of churches.
Another issue that I would like to address is to get a deeper understanding of Mark’s relationship with his wife, daughters, prior congregation, current congregation, other Pastors, and the woman that he had an affair with. I would hope that the Holy Spirit would open Mark up to discuss these relationships because they will provide a better understanding relating to his decision making process and feelings regarding each of these relationships. Having a better understanding of the relationship between Mark and his wife may shed light upon why he had an affair and why he has some of the feelings that he has regarding leaving the Pastorate, it may also shed light on his relationship with his daughters and him possibly feeling abandoned and alone with them leaving for college and the one getting married also. This may shed light on him looking for security in the arms of another woman or seeking a feeling that he felt was absent at home. My hope in looking deeper into the relationship with the congregations that he has pastored is to get a better understanding of his leadership, issues within each congregation, securities and insecurities, aspirations and failures to allow the Holy Spirit to shed additional light on his calling and his feeling of doubt and inadequacy regarding his Pastoral Leadership. This may also lead to conversation regarding the woman that he had an affair with and provide an opening for repentance and healing regarding that relationship, along with confession to his wife regarding the affair (which should also be coupled with marriage counseling for both in the future.)

Treatment of Case:
In the treatment of this case, I would look to meet with Mark once every 2 or 3 weeks to get us on a regular pattern of meeting and to allow what the Holy Spirit has provided in each session to sink in and operate within Mark’s life and my own as Spiritual Director to provide for deeper reflection over time. I would look to use or incorporate silent meditation, prayer and journaling as a Spiritual Disciplines throughout the sessions so that Mark can use the journals to reflect upon the Holy Spirit’s direction during the sessions, as well as, his experiences, feelings and decisions that have lead him to this point. We would take the issues and factors presented in a steady pace not seeking to cover too much too fast and seeking to allow the Holy Spirit to take us deeper into those areas that Mark seeks to discuss. I would seek to discuss different aspects of his relationship with God that might tie into his relationship with others, which would provide further insight into his impotency, doubt, insecurity, adultery and other issues that have arisen.
Another treatment aspect that I think would be important at the correct time is to discuss the issues in his marriage separately from the other issues to give it appropriate importance and focus to allow the Holy Spirit to take us deep within this issue that I believe is causing Mark much pain and regret due to his adultery and its effect on his family and Pastoral leadership. This experience I pray would lead to marriage counseling and Mark revealing to his wife his affair, and true repentance and asking of forgiveness to both his wife, daughters, the woman he had the affair with, and possibly his prior congregation.
Another aspect of the treatment that I believe should be implemented is to seek the possibility of whether or not Mark would be comfortable with Group Spiritual Direction in the future with other Pastors to allow him the opportunity to talk with other Spiritual Leaders, have some accountability in leadership, and have a support group in his new situation with the new church.
I believe that Mark is at a great cross roads in his spiritual journey and that one key element will be for Mark to forgive himself and rest in the love that God has for us, while still acknowledging his improper and immoral acts but not condemning himself, but making true repentance and a turning away from those acts and negative spirits that have hindered him in the past. I also believe that the Holy Spirit having us focus on Mark’s relationship with his wife and Christ’s command for husbands to love their wives the way that Christ loves the church will help set some foundation for healing and understanding in one of his foundational relationships that he is clinging to, which will also allow his clinging to move from solely to his marriage but to God who has the ability to heal the entire situation for his glory.

Calhoun, Part 8, Spiritual Growth Planner - Personal Spiritual Discipline
The two Spiritual Disciplines that I experienced during this course that had the highest connection to my current situation and personal spiritual passion is memorization and journaling. As a part of this course, I prayed and decided to memorize Psalm 23. I was blessed to have memorized it in Hebrew; however, I had not memorized it in English. Throughout the time that I recited Psalm 23 in both Hebrew and English everyday I began to experience the Lord being my Shepherd and leading me into green pastures, but I also began to experience going through the Valley of the Shadow of Death and not being afraid because the Lord is with me. I also saw myself in situations, trials and tribulations where I felt the Lord preparing a table before me in the presence of mine enemies through many vicious rumors and lies that are being told about me regarding my ministry and allegiance to God, but it is through these experiences that I know that I must sit at this table that God has prepared in order to receive the anointing that God has for me and my cup that will overflow. I also have experienced through this time that I don’t have to worry about who has my back because Goodness and Mercy are following me ALL the days of my life, so the arrows and darts that are being thrown can’t penetrate the Armour of God, nor will they get past Goodness and Mercy that God has following me. Through the memorization of Psalm 23 I now identify with David’s feelings in talking to God through this Psalm and the issues that he was facing, but how God brought him through. I praise God for God bringing David through because in placing Psalm 23 in my heart through memorization I now benefit from David standing so that I can stand and honor God through being steadfast in the trials and tribulations that I am in and already have the victory over in Christ Jesus.
Journaling has also been an enormous Spiritual Discipline that has blessed me in my ministry that has impacted my life in a great way. The Lord placed on my heart to Journal for the 40 days after Resurrection Sunday up to Ascension Sunday, and the 10 days then leading up to Pentecost Sunday. Through this Journaling God is revealing so much to me regarding the ministries that he is birthing for the Kingdom of God, as well as, confirmation that I am doing what he has instructed me to do in Kingdom building. The Journaling has also been an outlet for my emotions and a vehicle through which the Holy Spirit is meeting me to record my feelings and his instructions to me in leading others through discipleship unto him.

completing 9 & 10

Calhoun, Part 7, Inner-Healing Prayer

While I have never heard the term “inner-healing prayer” before, I have on a number of occasions practiced this with clergy friends. I tend to agree with Richard Rohr’s suggestion that “pain that is not transformed it transmitted”. I have been struggling with trying to go deeper in my reflections and meditation periods. Keeping in touch with my inner feelings and emotions is at sometimes more challenging and difficult than others. What helps me however is paying attention to my actions, words that I express and sometimes, my inability to focus. Usually these things give me a clue that inwardly something is not quite right. Practicing this method of prayer with my friend at Easter seemed uniquely different from other times we prayed in similar fashion. This time it was as if our prayer took theme of the resurrection. It was like walking into the tomb of dead things, not knowing what to expect except this time, instead of the tomb being empty it was full of things that could rob us of spiritual life if not brought to Jesus. At the end of our prayer time we gave thanks for the Christ being the resurrection and the One who is able to bring new life to dead things. Of course this is not the end of the journey. God always reveals enough to us to keep us coming to him for new life. I just praise God for His mercy and love.



Session #10, "Soul Care", (Benner & Moon text, pp. 187-249) 1) Spiritual Questors: Why are you interested in spiritual direction?

My interest in spiritual direction grew out of my desire to experience a more intimate relationship with God and people. In doing ministry, we become as “broken bread and poured out wine”, especially when we give it our all. Oswald Chambers pointed out in one his devotions that, broken bread and poured out wine comes as a result of obeying God. He also points out how important it is that we not hold back but allow God to replace it and fill us with more of what we need to keep going. Now I am paraphrasing his statements but you get the essence of what he was saying. For years I have had a holistic and authentic religious framework for interpreting and giving meaning to my experiencing whether those experiences were religious or secular in nature. The interest in spiritual direction just came out of a need to go deeper with God and to strip away the layers that me from getting closer to him.

There are numerous distractions that I contend with, many of which come from the many voices of the secular world, as well as from within the context of church work. The church work is what keeps me busy. Church work is incidental to the spiritual work or the “work of the church. I find that spiritual direction better enables me to hear what God is saying to Ben about Ben as well as what God is saying regarding the many situations that I continue to encounter which need my spiritual attention.

Spiritual direction helps me to sharpen my spiritual acumen. It renders me better equipped to come alongside others with a sensitivity that keeps me both empathetic with the people I serve and attentive to God’s direction as a counsel, preach, teach and serve as an administrator in God’s work. Spiritual direction helps me to get out of my own way by positioning me.2) Case Reflection: Reflect on the Pastor Mark Case, this type of case reflection can provide some insights into what a Senior Capstone Case Reflection could be for MAFM students. Briefly describe your Case Reflection of the Pastor Mark Case utilizing the format utilized in the Benner & Moon text: a. Case Assessment, b. Conceptualization of the Case, and c. Treatment of the Case. You may integrate insights from other sources such as: a. Other WTS courses, b. Other training, c. Your life and ministry experience, and d. Personal insight.


a. Case Assessment:

In my initial session with Mark I would focus my attention on trying to discern his primary reason for seeking spiritual direction as well as where he is in his relationship with God. How important is his relationship with God to him? What kind of a prayer life does he have? Apart from teaching and preaching, what value does God’s Word hold for him? What is his level spiritual maturity? How open and transparent does he appear to be? The answer to some of these questions may best be answered by discernment while listening to pastor Mark as he tells his story.


I would also ask Mark concerning the “grace moments” in his life. When did he last see God at work and delivering him in other situations? I would ask him to look as far back as his childhood to answer the question. Getting Mark to look back into his past may reveal some reoccurring themes that could possibly have started with things that he witnessed in childhood.



b. Conceptualization of the Case:

There are a several important simultaneous issues going on in pastor Mike’s life, some of which he has little to no real control over.

He is very attractive with a modest build – magnet for propositions by female congregants.
He has two daughters who have left home, one in the process of getting married: empty nest syndrome
He is fifty years young: possible mid-life crisis issue
Very successful past – possible pride issues going on

There are other issues over which Mark does have control over:

Engaging in extramarital affair
Isolating his wife from her friends
Denying wife’s suspicion of extramarital affair until recently
Failure to share with prior church his sin and ask for forgiveness
Concealing from his present church his real reason for leaving prior church
Staying with or leaving his wife

Benner writes in his book, “The Gift of Bing Yourself” that “We do not find our true self by seeking it. Rather, we find it by seeking God.” I suspect, given the data concerning pastor Mike and his past, that he has not in the habit of seeking counsel of his wife or God, but rather in the habit of relying on his own giftedness and ability to fix things. He makes the decision to move, an attempt to distance himself from the problem. He makes the decision to be his own judge and jury which further exasperates his problem. His moving to a completely opposite environment with much less resources, as well as taking on an additional new role, not only ends up isolating his wife from her friends, but also further isolates them from each other. There are a number who he keeps in the dark concerning this matter, God, both churches, his children and for as long as he could, his wife. All of these concealments, along with the extramarital affair, have greatly contributed to his sense of low-self esteem and the guilt that he has been carrying on with him pertaining to the affair. Perhaps these issues are merely symptoms of a core problem such as selfishness or self-centeredness, which in essence is really a sin problem.

Approach to treatment of the case:


My goal in helping Mike would be to first help him to see the loving and forgiving God of Scripture. Until he can understand God’s unconditional love towards him, there is very little chance of him ever being able to forgive himself within the context of the church, his primary reason for being confused as to whether he should continue in the faith.

Secondly, I would work towards help Mike to develop a positive self image of himself by exploring with him the positive view that God holds of him. Being able to see ourselves as God sees us in the beginning of building a positive self image, as opposed to having prideful self him which is the other side of the low-self esteem coin.

Thirdly, my goal would be to help Mike to understand that God truly wants us to bring him both the good and bad sides of ourselves. I would like to help him see that He takes us as we are and when we are transparent with him about who we are, he in turn reveals to us the “high road.” I would try to assist him in seeing that by not being honest with God, we give into the temptation of being dishonest with self, family and others.

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Fifthly, I would suggest to Mike that he create for himself, a system of accountability. Not having anyone to share his deepest worries and temptations with leaves Mike vulnerable and with a sense of superiority and pride that could easily lead to a relapse. He truly needs an accountability partner with whom he can both share and receive the same from.

Lastly, I would want Mike to see that as a leader it is important and healthy for him to model for those he leads, the proper way of restoring and reconciling broken relationships, whether those relationships issue are between God, family or church members. He does need to assume responsibility for his action and inactions, including the less obvious, the issue of having total respect and trust in his spouses love for him. We would explore the life of king David who, even though he had faults, God did not give up on him.

Paraphrasing the goal of spirituality in the Wesleyan mode, I would attempt to bring Mike into the experience of sanctifying grace whereby his inner sin is cleansed, his image of God restored, and his heart so filled with divine love that he is able to love God with all his heart, mind soul and strength and his neighbors as himself.’ (Spiritual Direction and Care of Souls pg 116)

finishing 9 and 10

Calhoun, Part 7, Inner-Healing PrayerThis spiritual discipline connects with our discussion and reflection in the Benner & Moon material this week. Take an hour this week to practice this spiritual discipline with a trusted friend. Be prepared to encounter the Lord who is risen and alive! This is an Easter discipline that focuses upon the healing and new life in Christ. Share your appropriate reflection on this experience; keep personal those items that should not be shared on a public forum like this blog site. Thank you!

I did not forget about this discipline. I was going to share time when with a friend I have prayed with them about a hurt that they had. Like the one time the Holy Spirit revealed to my friend who had been neglected by her biological mother, that her mother really cares. This came as the Holy Spirit revealed to her the message from a salt and pepper shakers sitting on my stove. She saw the letters PS and remembered a song PS I love you!, tears formed in her eyes as she realized that her biological mother did love her even thought she had to giver her up at birth. PTL. Or another time when the reading of a Psalm brought to my friend exactly the words she needed to hear in her anguish. But I really wanted to respond for me. I read and reread this section knowing that I also needed healing for wounds hid from so long ago. Yet I couldn’t do this on my own. Our teacher had given me a form to fill out with a trusted friend (or counselor) for inner healing. I have been looking for a good Christian Counselor in the Lima area and have not been able to locate one- so if any of you know of a good Christian counselor, I would be willing to travel. Art after reading your blog, I knew that I needed to share some of this with my trusted friend, my husband and did start out telling him that after I see the counselor, I might be revealing some of my past with him. He asked what I was talking about, and I was unable to share with him. I still have fear of the past hurting me in some way. I think I need to first rehearse and open up to a counselor or a spiritual director before sharing with my husband. Please pray for me. I know God has forgiven me, and I think I have forgiven myself, Now to open up and reveal a secret from over 20 years is very intimidating. I do feel really good and privileged when others pray for me.

Session #10, "Soul Care", (Benner & Moon text, pp. 187-249)
Now for the case of the Confused Pastor.
Case Assessment- I like to list facts as I had read them in our book: Mark is a 50 year old Caucasian male.
He is married. Has 2 grown daughters. Is a pastor who has recently changed his congregation. He feels sad and has sexual difficulties (impotence). He has recently ended an affair and he is questioning his pastorate.
Conceptualization of the CASE: Mark is going through many changes in his life. I will outline what I see these changes are, not in any order, just a list: From a large (maybe successful) church to a small one
From support to a new congregation
From economic security and a place of power to a small congregation in a needy community
From being a father to 2 daughters to the girls growing and moving away (college and soon giving on up to another in marriage)
From an affair and denying it to the revelation of it in the past two weeks
From pasturing and ministry to questions about leaving the church.
And Mark is 50 years old, this is the time many men go through a “Mid life crisis”
Marks feelings of sadness, questions and sexual difficulty go together. For me one cannot separate the physical, emotional (psychological) and spiritual from each other. We are whole beings and one area of life effects all areas of life.
TREATING THE CASE: After praying for Mark even before opening the door to see him, I would start with setting a mood of safety and compassion, in an atmosphere of confidentiality and comfort. I might start with some questioner, if the discussion seems to be at a stand still. If Mark is open, I might outline the changes listed above and ask him to add to them or clarify them and then asking him to prioritize which ones he would like to work on first.
Just a footnote here: It really depends on why Mark came to see me? Am I a counselor in this role or a spiritual director? These two do for me take on a different role and I play a counselor and do psychological assessment to see how depressed or suicidal he is or am I a spiritual director who needs to refer him on to a psychologist if the need is warranted?
PERSONAL INSGIHTS: I really appreciated reading how each of the three ladies handled this case. It really does depend on what perspective you have. The end results or goal is the same. They all cared about him and wanted transformation for him, yet the procedure was very different. “Faith is the central meaning-making principle or framework. The goal is transformation.” (pg 236) yet how one gets to this is dependent on three points1) how willing Mark is to work on these issues
2) the orientation of the healer- counselor- or director. Which of the below methods will be used first and when?
(Medication, therapy, psychological assessment, prayer, meditation, confession, healing of past hurts, changing behaviors, and growing spiritually can be addressed at various times in these sessions. )
3) The power and presence of the Holy Spirit. Yes this is a great opportunity for Mark to grow and mature. God, through the Holy Spirit reveals to both Mark and the person working with him as to what areas need to be revealed and worked on. This is a process that takes time. There are the immediate needs _rule out suicide and help alleviate the pain of sadness or depression, and then work on the multiple systems that need healing. Relationship with God- For most needed. Relationship with wife, relationships with church members, old congregation (including the one he had an affair with), and even new one. Relationship with his daughter and his spiritual beliefs about marriage-, as she embarks on a new life of marriage. (Is there a discrepancy between –ideal and real- theology of trust in marriage and moral values like faithfulness and what his life practice has been?)
If I sound like I am all over the place, I feel that, for I still need clarity as to my role in this. On page 239 I like what I read, that maybe helps clarify some of this for me: “The discipline of psychology has a primary orientation that connects the past to present, while pastoral counseling primarily attends to the present state of a client’s life and spiritual direction is more focused on creating the future context for a client’s reality.”
Which role I will play depends on concentrating on the present, looking at the past for patterns and healing or at the future.

Session #10

I am interested in spiritual direction because I feel that it is an important ministry/discipline to learn. I want to hear the voice of God more clearly and I want to be able to serve him more faithfully. I not only want to hear his voice, but I want to heed his will. I want my spirit to yield to the Spirit of God. I know that this takes discipline and prayer. I have a difficult time managing my stress. I often feel it in my joints, particularly in my neck and in my lower back. I also have trouble with distraction when I pray. My mind often races or I start thinking about the paper I have to write, the dinner I need to prepare, or the phone call I need to make. I believe that is I practice the art of spiritual direction; it will help me to be able to concentrate and focus better. I also think that it will alleviate a great deal of “bad stress” in my life. I also would like to lead others in my church community in spiritual direction, eventually. I believe that it will be valuable to others as well. One of my favorite scriptures is JN 4:23, “But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father seeks such as these to worship him.”

I plan to continue my K group and continue to practice the spiritual disciplines. I will be prayerfully seeking guidance, as I look for a spiritual director who will take a spiritual journey with me. As I continue in seminary and in my church ministry I believe that spiritual direction will help me to be more open and yielded to the Holy Spirit. I would also like to be able to focus better in my prayer life. I really enjoyed the hours of silence that I had on my mini-retreat experience. I was so surprised at how fast the time went. I also felt such peace and joy after leaving Our Lady of the Pines. I will treasure that experience. I certainly hope that it will not be my last time.

Pastor Mark Case Reflection

Background: Mark is a 50 year old pastor who has been married for over twenty years, with two adult daughters. Both daughters are away in college, one of whom is getting married in the near future. Recently, Mark has transitioned from a large, thriving church to a small, inner city church. He has shared that he is unhappy and unsure of God’s will for his life.

Description: Pastor Mark has come for spiritual direction and guidance. He has shared that he is very sad and unhappy with his life. He is suffering from sexual dysfunction (impotence) which has added to his unhappiness, stress, and worry. He states that he is uncertain as to where he is spiritually. He has also shared that he is beginning to question his calling to the ministry. He has admitted to having a long-term affair with a former parishioner in his previous pastorate, which he has recently ended. His wife has grown suspicious and his questioning his fidelity and commitment to his marriage. At this time, Mark has not admitted the affair to his wife.

Analysis: Mark seems to be at a crossroads in his personal life, as well as his ministry. He also is exhibiting some of the classic symptoms of depression. His sexual dysfunction quite possibly is connected to, or a symptom of his depression and/or the guilt associated with his recent affair. He seems to be grieving a series of losses in his life: the loss of a successful pastorate, the loss of a long-term lover, and the “loss” of his daughter, as she prepares to marry. He also seems to be having trouble adjusting to his new church, which could possibly be due to a cultural barrier. All of these events have contributed to Mark’s present spiritual condition.

Evaluation: First, Mark’s symptoms of depression and sexual dysfunction should be diagnosed by a licensed physician. A referral to a psychologist and/ or psychiatrist may be necessary. He will also definitely benefit from spiritual direction. Mark seems open and ready to begin to help heal his wounds. Mark has not stated if he has repented of his sexual sins. I would encourage him to first seek reconciliation with God and with his wife before moving ahead with spiritual direction. I believe that I will be able to assist Mark as he confronts the realities of his sin and its consequences, and help to guide him as he prepares to move to higher ground.

Theological Reflections: I must remember that I am not to offer solutions or push my opinions or ideas on Mark. I will try to be a calming and healing presence in Mark’s life. Mark is very confused, hurt, depressed, and guilt-laden. He must first deal with his sin before he will be able to work on finding out what he is to do with his ministry. I will encourage Mark to be totally open and honest with his wife. I will encourage Mark to consider an extended vacation or sabbatical so that Mark can concentrate exclusively on healing himself and his marriage. I will prepare a referral list to have available for Mark. I want to be able to offer a few names of professional Christian marriage counselors for Mark and his wife. I will also encourage him to see his primary care physician to rule out any medical reasons for his depression and sexual dysfunction. I will also remind him that God loves him unconditionally and he needs to be able to forgive himself for his actions, before he can accept forgiveness from God or from his wife.

*Format taken from Shared Wisdom: a Guide to Case Study Reflection in Ministry, Mahan, Troxell, and Allen, 1993.

Session 10-Soul care

Question 1. Why am I interested in spiritual direction?

As I seek an honest response to this question, I must first admit that I wasn’t knowingly interested in spiritual direction. This class is a requirement for graduation. Now, I must admit that I expected to receive something of value from the class. To explain my acquired interest in spiritual direction, I must refer to the experience as serendipitous. I have received something more valuable than I could ever have expected. Let me explain. I can remember sitting in church listening to the testimonies of those who had experienced a crisis and how God delivered them. At the same time, I felt that because I wasn’t in a crisis that there was incompleteness about my life. I felt that something was missing on my Christian journey. I was in need of healing but had no identifiable wound. I had a desire to know more but did not know what questions to ask. There was an emptiness from within that I could not explain. I was going through what I refer to as spiritual motions but void of the spiritual understanding. I was on a quest. Through this spiritual direction class, where my interest was pique, I began to understand about wholeness of the spirit. Through spiritual direction, my life experiences took on another dimension. I no longer just focused on the mental and the physical side of life but on how my spirit impacted the entire experience. It is a synergistic means whereby my wholeness is greater than the sum of my parts and the spirit is at the center. Even more valuable to my interest in spiritual direction is the sharing or mentoring of others, who like myself, desire more. My spiritual direction journey began as a class requirement. It soon became a life requirement—more valuable than gold. I am interested in spiritual direction because, as Jones states in his book, “The Art of Spiritual Direction” I want to learn how to discern what God is doing in, to, and with my life (2002, 5). Because as I learned in spiritual formation, it is not just about me but also for the good of others; therefore, as I learn to discern, that discernment becomes a tool to help others along the lines of spiritual direction.

Question 2. Reflection on Pastor Mark’s Case.

Case Assessment: For a child of God who has taken an involuntary detour, prayer will precede Mark’s. As a counselor, establishing a rapport that creates a friendly environment becomes my immediate goal. Attentive listening as Mark is encouraged to tell his story becomes imperative. Because Mark is a pastor, with permission, perhaps a prayer for healing will be in order. A focus on non-verbal will help with the overall assessment. As I gather Mark’s history, I will ask questions relevant to depression. After just completing a class in crisis and trauma, I know that depression can affect all parts of the body (impotence) and depending on the level of depression, suicide must be addressed. Change is also a culprit that contributes to depression. Family issues, infidelity, unhappy spouse, children leaving home and change in church size are also contributors to depression. After gathering all of his history, my focus will turn towards dealing with depression or referring to a psychiatrist if symptoms indicate. In family systems, I know that what Mark is experiencing didn’t just happen overnight, therefore, I would want to explore family history. There would also be a need to understand why certain changes took place and what led to his infidelity and most importantly, why did he decide to end it? In the first session, I may only be able to gather information and perhaps assign homework if Mark is willing. The homework would be that of a genogram to get a picture of his family relationship, or to write a lament. My goal would be to get Mark to express openly what he is feeling inside.

Conceptualization of the case:
Mark is no different from many who have unhealed wounds. Until he acknowledges these wounds, healing cannot take place. From experience, I carried anger due to the death of my father and this anger impacted my day-to-day functioning. Only, after I properly grieved did I achieve healing. Because Mark is a pastor, the caring for the souls of others has caused him to neglect his own. In my Pastoral Care class, it was made clear that pastors need care just as parishioners do. Also, because pastors find themselves in the company of the opposite sex, they must be careful to avoid being alone with anyone for any unexplained time. A sense of failure in light of all of his achievement makes it difficult for Mark to be whole because he failed in some key areas—God and the family. Mark needs to be restored to God as he seeks to restore his family relationship. I can imagine that praying or reading the Scripture is difficult for him at this time. Mark was tempted by the devil and unlike Job, he yield to that temptation. An understanding of how Mark feels about his relationship with God will be of great importance to his healing.

Treatment of the Case:
As we progress in this case, Mark will take the lead in providing clues for areas of healing. Because all of the issues cannot be dealt with at once, I will look at the family history (genogram) or listen to Mark’s lament to gain clues as to how to proceed. Mark’s level of cooperation will help me discern the direction to take. Regardless of how Mark’s sense of failure has impacted others, healing must start with Mark’s understanding of who he is in his own sight and in the eyes of God. Helping Mark to establish a support base is very important to his healing. Because Mark’s actions have negatively impacted the family, later, it might be beneficial, with Mark’s permission, to have his wife come to the session. There is a book by David Benner, “The Gift Of Being Yourself” where the author quotes John Calvin “There is no deep knowing of God without a deep knowing of self and no deep knowing of self without a deep knowing of God” (2004, 20). Perhaps, helping Mark come to know who he truly is will open his eyes to who God is. This becomes the major objective of my treatment. Prayer for healing is mandatory before, during and after each session. Mark will be given appropriate homework.

Spiritual Growth Planner
The spiritual discipline that I experienced during this course, which had the highest connection to my current situation, and personal spiritual passion is “practicing the presence—to develop a continual openness and awareness of Christ’s presence in me.”
This disciplined impacted my life in a big way. I found that in practicing this discipline, the strength to journey through each day regardless of pain, situations or circumstances, became easier. I found that I felt closeness with God that I had not experienced before. Just think, we read through the pages of the Bible, looking for Christ but he is in our presence, all we have to do is acknowledge him to be blessed by him (John 5:39-40). I shared this with my spiritual direction’s group and it was a startling revelation.

seesion 10 in part

Session #10, "Soul Care", (Benner & Moon text, pp. 187-249) 1) Spiritual Questors: Galindo cites Tilden Edwards' two reasons for an increased interest and emphasis upon spiritual direction in contemporary American culture: a. Personal spiritual formation as a way of life with limited interpretation and accountability, and b. Acknowledgement of the limitations of psychology to address issues of wholeness in our lives.
Why are you interested in spiritual direction?
I am interested in spiritual direction because I have already studies psychology and I wanted to integrate my faith into my counseling and practice of therapy.
I read Moon’s chapter whereby he outlines the way pastoral counseling and spiritual direction are alike: both practices are crisis centered, both deal with the person holistically, both give practical attention to a person’s history, both practices teach, both practices work with a person’s motivation, both help people make decisions, both have helping goals and both are centered in love for the person. The differences lie then in the training- too much psychology or too much theology. “Both tend to fall to easily into the false assumption that to understand something is the answer.” (Moor and Benner pg 211). As a Mennonite, many times I had heard the phrase, be “present” with people who are hurting. This is a way not to help solve a crisis, or come to understand the why’s and how’s of life but just to walk with people who are hurting and to walk with people who are searching. This to me is part of Spiritual direction. “People are too complex, the soul is too deep, the spirit is too transcendent and emotions are too inexplicable to naively assume that we can understand them…Faith is, at heart, the central relationship that gives meaning to our life; we are able to interpret our experiences in light of that relationship.” (211)
The the discussion of the differences between these two are outlined: The helping relationship in direction goes beyond crisis, the temporal focus in spiritual direction is broader, attention to operation of grace is central to spiritual direction. It requires a shared confessional stance (this one I will go back to in my personal discussion), Faith in God is central in the spiritual direction process. In our crisis class, we had a counselor come and speak on various mental health issues. I asked her a question about when she is unable to help someone, what does she do? I was looking to see what were her bases of helping and healing? She gave a good- typical mental health answer, (talking with a supervisor, letting go and relaxing- or taking a hot bath, or something like that), but her answer was not satisfactory. I really was trying to get at was –What was her hope, or in what was her hope? In Spiritual counseling, God is central and faith is very important. God’s grace is the hope that keeps on going, as well as community etc. Faith in God is central is spiritual direction. After not being satisfied with the Mental Health worker’s answer, I decided for myself, that I could not just work as a counselor in a non-faith based setting. I needed to share my faith with other like minded – and it seems spiritual direction might be the mode or process in which to do that. . Issues of surrender and conversion are overt in spiritual direction- to give control over to God, willingly and completely. Healing is redefined- not as cure but as finding meaning and wholeness. There is a place for community in spiritual direction. This goes so well with my focus on “being part of the body of Christ, when one hurts we all hurt, and one is joyful , we can all celebrate together”. Spiritual direction deals with healthy individuals while pastoral counseling deal more with deep emotional and psychiatric problems and finally Spiritual directions requires maturity. This I believe is where wisdom, rather than knowledge and skills come in. It is God who gives wisdom to all who seek it. Maturity incorporates life experience with God’s word, and revelation so that in sharing one can help another grow in spiritual maturity and in faith in God. I believe – if God calls me into this ministry- I can care for people’s souls as a spiritual director.

2) Case Reflection: Reflect on the Pastor Mark Case, this type of case reflection can provide some insights into what a Senior Capstone Case Reflection could be for MAFM students. Briefly describe your Case Reflection of the Pastor Mark Case utilizing the format utilized in the Benner & Moon text: a. Case Assessment, b. Conceptualization of the Case, and c. Treatment of the Case. You may integrate insights from other sources such as: a. Other WTS courses, b. Other training, c. Your life and ministry experience, and d. Personal insight.
Will do laterCalhoun, Part 8, Spiritual Growth Planner,

(Calhoun, pp. 256-263)Select the spiritual discipline that you experienced during this course which had the highest connection to your current situation and personal spiritual passion. Describe how this spiritual discipline impacted your life and ministry.
The various practices of spiritual disciplines have been very helpful for me. I have practiced writing in a journal before and continue to find this very helpful. Reading the bible slowly with intent like the practice of Lectio Divina was shared and taught to my K- group and continues to be very helpful, but for me personally the one discipline that I continue to practice is setting time and space for God in daily life. Using the chime on the clock, that rings every hour and consciously reminding myself that God is present has been most rewarding, at times I use the ring of hour many bell for the hour to count my blessing and Thank God for 1,2,3, etc. my three boys, 7-9 the various machines that continue to work in my home washer, dryer, heat, freezer full of food, refrigerator, fire place and wood in garage to heal our home, etc. I even tried to practice this at school, when the class bell rings- Maybe that is why the monks had bells in their churches, to remind them of God’s presence every hour of the day- no matter how busy life can get, “welcomed or not- God is always present” is a quote on my computer at work. The bells have been a great reminded or the Presence of God in everyday activity.

second question #9

2) Discuss your response to Gerald May's caution with the "Integration Movement" in Christian Counseling to include spiritual direction in the therapeutic process p. 182-185).
I found this whole chapter to be very helful and interesting. Most of you know that I am a school psychologist, but maybe you don't know why I have come to seminary. One reason was to be able to integrate my traning as a psychologist with my call to ministry. First I looked at Pastoral care and counseling in my previous seminary, then at Christian counseling and now at Family Ministry at Winebrenner. page 177 has a list of 8 functions and how a spiritual direction verse pschotherapy would handle these. I guess, that integration can happen as a person has skills and is called to practice these skills. The setting is very important. I do believe that we are whole beings, and the spiritual life and the psychy are not seperate part but part of the whold person. The trick is in the creativity of knowing when and how to use these techniques to bring Wholeness to a hurting person. This for me depends on who is paying my salary and what is permissable or not. In the discussion about tranformation on page 178, this is not limited just to a spiritual director but one who is also equiped in psychology, with God's help, this can be achieved. Knowing that we have hurting people in our congregations is very important, but also knowing when to refer them on, and to who is also very important.

Session 9 -one of two questions

Soul Care - Session 9
1) Contrast and compare the role of a spiritual director in the Social Justice Tradition and the Pentecostal/Charismatic Tradition. Consider their goals, procedure, and resources.



I have read Moon and Benner's book on these two traditions, but I have also read for another class Richard Foster's book Streams of Living Water in which he outlines and stengths and weaknesses of these two traditions. My comments will probably be from both books as the thoughts are still fresh in my mind. The goals of teh Social Justice Traditon is "Experience of teh divine presence leading to justice and well-being in all human relationships and social structures" (pg 145), The procedure for transformation is both individual and group counseling and prayer. I really enjoyed reading on page 142, that "God offers courage in this struggle, a divine empowerment to live out the commmand of Jesus to serve humanity. In this serviec, God grants spiritual peace...God will be there...God of creation is the God at humnity's final destination. "the expeince of divine forgivness, empoweremnet in the struggle for justice, peace an abiding sence of the divine presence and in the end eternal life. "

Resources: prayer, confession, spiritual diesciplines, worship and faith. .."Service becomes a tow =way meditation of grace, an incarnation event, (148) Foster states the major stengths of the Social Justice tradition is calling us to a right order of scity, our ecclesiology- make our faith real, Christian love, ecological concerns, impossible ideal and promotes between personal ethics and social ethics, (foster pg 176-78). The weakness is the danger for Social Justice Tradition to become an end in itself, work on social justice issues without the matters of the heart, political agenda and become rigit orjudgmental. The ending words remind me as to why I became a Mennonite, Jocial Justice tradition tends to help us see that through it God deveops in us the compassion to love our neighbor freely and develop in our world a place where justice and rightousness prevails" ( Foster 182)



The Goal of the Pentecostals/Charismatic Tradition's goal is to seek renewal to return to initial spiritual experinces of believing and Spiritual baptism. Procedure is prayer, instruction, worhsip in teh Spirit, including silence, glossalalie, singing, and celebrating. Resources are scripture stories and testimonies of dndividuals who were spiritual and a spiritual community. (164)Foster also lists major strengths as - this Spirit empowered life- 1) an ongoing correction to our impulse to domesticate God. (foster 129). I really enjoyed reading this section, as a control person, I am so guilty of trying to put God in a box. This was such a fresh reminder that we cannot manage or control the work of the Holy Spirit. 2) It reminds us that the Kindom of God depends not on talk but on power" (1Cor.4:20). 3)It offers continuing challenge towards spiritual growth and development.

4) it offers a life of gifting and empowering for witness and service. Foster than lists perils

1) trivialization. -we focus on the gift tather than the Giver. 2) rejecting the rational and the intellectual.

3) divorcing the gift of the Spirit from the 'fruit of the Spirit and 4) linking our walk in the Spirit to higly speculative end time scenarious that lack thrological foundation. (Foster 130-131). The Charistmatic Tradtiton is a life of immersed in, empowered by, and under the direction of the Spirit of God. I found these summaries to be helpful

Session #10, "Soul Care", (Benner & Moon text, pp. 187-249)
1) Spiritual Questors: Galindo cites Tilden Edwards' two reasons for an increased interest and emphasis upon spiritual direction in contemporary American culture: a. Personal spiritual formation as a way of life with limited interpretation and accountability, and b. Acknowledgement of the limitations of psychology to address issues of wholeness in our lives. Why are you interested in spiritual direction?

2) Case Reflection: Reflect on the Pastor Mark Case, this type of case reflection can provide some insights into what a Senior Capstone Case Reflection could be for MAFM students. Briefly describe your Case Reflection of the Pastor Mark Case utilizing the format utilized in the Benner & Moon text: a. Case Assessment, b. Conceptualization of the Case, and c. Treatment of the Case. You may integrate insights from other sources such as: a. Other WTS courses, b. Other training, c. Your life and ministry experience, and d. Personal insight.

Calhoun, Part 8, Spiritual Growth Planner, (Calhoun, pp. 256-263)
Select the spiritual discipline that you experienced during this course which had the highest connection to your current situation and personal spiritual passion. Describe how this spiritual discipline impacted your life and ministry.

Soul Care - Session 9

1) Contrast and compare the role of a spiritual director in the Social Justice Tradition and the Pentecostal/Charismatic Tradition. Consider their goals, procedure, and resources.

The role of a Spiritual Director in the Social Justice Tradition is more like a Spiritual Friend who listens to us with love and gives caring attention through revealing to us God’s open heart. The main basis of the Spiritual Direction in the Social Justice Tradition is to seek God for divine empowerment to live out the command of God to serve humanity through loving our neighbor as ourselves. If we truly live out this command then we will find ourselves seeking to help others with world, community and national issues that affect all people (i.e. AIDS, poverty, lack of education, racism, sexism, etc.). There is no formally institutionalized program for spiritual direction in the Social Justice Tradition; however, spiritual formation is used to help people discover the movement of God in their lives through prayer, Bible Study, and spiritual friendships to assist in the confrontation of various crucial issues that affect society and our world. The goal of spiritual direction in the Social Justice Tradition is to experience the divine presence of God which will lead to justice and well-being in all human relationships and social structures through individual and group counseling and prayer, along with practice of the spiritual disciplines.

The role of the Spiritual Director in the Pentecostal/Charismatic Tradition is not a formal position and is one that is more similar to a Prayer Warrior, Intercessor, or Spiritually Mature Person who has been baptized by the Holy Spirit and more than likely has provided some outward sign (i.e. speaking in tongues, holy dancing or laughing, etc.) that they have been filled with the Holy Spirit. The main focus is a continual quest to recapture a person’s original reception of the Holy Spirit. There seem to be no formal requirements for Pentecostal Spiritual Directors, but they must be a gifted leader and do not have to satisfy any academic or formal requirements. The oral traditions of prophecy and testimony provide the main resource for growth in the relationship between the Prayer Warrior and the Seeker. The relationship between the Prayer Warrior and the Seeker usually develops out of a spiritual issue, pain, questioning, or other crucial spiritual time for the Seeker where he/she is looking for answers to spiritual problems and the Prayer Warrior intercedes on their behalf in prayer to help them through this spiritual situation through the Holy Spirit. Participation in corporate worship is crucial, and sanctification through the experience of Spirit baptism is also essential to spiritual formation. It seems that absent an outward sign of the Spirit baptism that a Seeker may not be able to participate in Spiritual Direction in the Pentecostal/Charismatic Tradition, but this Spirit baptism may become the focus of the relationship between the Prayer Warrior/Partner and the Seeker. The goal of the Prayer Warrior/Partner is to assist the Seeker in experiencing the reality of God’s presence and arriving at a sense of peace through prayer, instruction, Spirit baptism, corporate worship, singing and celebration, Bible Study and testimonies of others.

2) Discuss your response to Gerald May's caution with the "Integration Movement" in Christian Counseling to include spiritual direction in the therapeutic process p. 182-185).

I disagree with Gerald May’s caution with the Integration Movement in Christian Counseling including Spiritual Direction in the therapeutic process because since you are doing Christian Counseling then Spiritual Direction should be a part of the therapeutic process of trying to make the individual whole through encountering and direction by the Holy Spirit. I think that he raises some valid concerns regarding the roles between the client and the helper and how they can be confused if the process is not well defined in the beginning was to what one is trying to achieve through Spiritual Direction and Psycotherapy and that time can become an issue; however, just because there are issues does not mean that Spiritual Direction should not be a part of the therapeutic process. Where psychotherapy stops where does the client go to complete or get further answers? If trust with the Psycotherapist is developed with the client, wouldn’t it seem to be more consistent to also have the ability to provide Spiritual Direction since this is Christian Counseling that we are undertaking, and the Holy Spirit can provide instruction, direction and healing in ways that pure psychotherapy alone may fail due to the limits of man’s knowledge and ability.

I am in agreement with a negotiated perspective set forth by Moon where both psychotherapy and spiritual direction are combined in an effective manner with clear instruction and direction on the process where spiritual direction happens once a month and psychotherapy happens three times a month. I could even see each one happening twice a month to provide balance where necessary. I really like his Strategy One where the psychotherapist uses the eight functions of Spiritual Direction in the psychotherapy process and combines the effectiveness of both to help the person in a wholistic manner.

Calhoun, Part 7, Inner-Healing Prayer. This spiritual discipline connects with our discussion and reflection in the Benner & Moon material this week. Take an hour this week to practice this spiritual discipline with a trusted friend. Be prepared to encounter the Lord who is risen and alive! This is an Easter discipline that focuses upon the healing and new life in Christ. Share your appropriate reflection on this experience; keep personal those items that should not be shared on a public forum like this blog site. Thank you.

The trusted friend that I practiced this spiritual discipline with is my wife, who is my best friend and confidant. Through our time praying and discussing the issues that I have in my own spiritual journey, where I have been bruised, hurt, rejected and judged by others for the work that God is doing in my life, I have been blessed to receive and encounter Christ in a new and life changing way. I am looking forward to Resurrection Sunday and rising anew with Christ through having shared some of my deepest issues with my wife through prayer and discussion. I feel a liberation and freedom that I have not felt before. There is a newness that I am anxious about and want to share with others; however, I know that everything happens over time, but my hope is soaring because a tremendous weight has been lifted through this process. I no longer feel anger or separation but want to pray for those who have helped me to grow closer to God through the trials and tribulations that I have endured, and could only have gone through with the support and direction of the Holy Spirit. I am also going to go through the process of identifying on paper each issue that I need healing in and allow the Holy Spirit to direct me in how to address each issue according to his will with the help of healing prayer with my wife. The memorization of Psalm 23 has also provided me with a Scripture that gives me healing and understanding of my spiritual issues, trials and tribulations in a manner that I did not have spiritually before I began this memorization exercise. John 19:30 where Christ states “It Is Finished” also has provided me with further insight and spiritual direction regarding my position as I am going through healing because it is through Christ’s statement that I am assured that whatever I have gone through or am going through has already been finished in Christ. Praise God! Inner-Healing Prayer is a spiritual discipline that I will incorporate for the rest of my life with my wife because it has caused us to grow deeper in God and in support of one another. I thank God for Inner-Healing Prayer and a wife who is my best friend and spiritual support in all things.

Soul Care - Session 8

1) Contrast and compare the role of a spiritual director in the Anglican, Reformed, and Wesleyan traditions, consider their goals, procedure, and resources.

In the Anglican Tradition the role of the Spiritual Director is more like a teacher and companion who is in a one-on-one relationship with the directee where the directee gets the full attention of the Spiritual Director at all times with strong instruction as one of the founding principles of the spiritual direction relationship. The Spiritual Director as teacher supervises the directee’s reading in the area of prayer, coaches, or models prayer with the directee. In the companion portion or aspect of the relationship, the directee gets less than full attention, which requires more maturity between both people. There is a definite focus that the Spiritual Director must have an understanding of the dynamics of a complex relationship at depths deeper than just the depravity of sin or the human nature. In this Tradition, spiritual direction is an incisive fellowship and intense and is not for the faint or weak of heart. The goal is to assist the directee employ Christian principles and the Christian faith to live in Jesus’ company. Spiritual literature, retreat facilities and spiritual communities provide the spiritual resources to allow the directee to focus on prayer, instruction, vocal counsel, directed reading and other spiritual projects. I really liked this quote: “God’s direct call on all of us is to discipleship.

In the Reformed Tradition, the perspective is that all transformation comes from God; therefore, the hope for conformity to Christ is a goal and not a destination, with no claim to have ever reached the goal, and maturity comes through the process of spiritual direction. The Spiritual Director is not an authoritative priest who interprets the will of God to the directee and tells them the decision to make (differing from the Anglican Tradition), but is more similar to a Spiritual Friend or Soul Friend who befriends another on the spiritual journey, and is willing to walk into the deep places of human life, listen to persistent yearnings, explore darkest fears, and identify the dominant images of self or God. It was based upon this reading that I changed the terms used in the Gethsemane Spiritual Direction Group at Calvary. I originally used the terms Spiritual Director and Directee but changed to Spiritual Companion and Spiritual Friend because I am joining everyone in the spiritual journey and wanted to experience spiritual direction without the formality of formal titles. Through prayer, I also did away with the titles that everyone uses in Church (i.e. Brother, Sister, Deacon, Deaconess, Pastor), and everyone refers to each other by first name. This also engenders more of the friend perspective and not the formality of church titles that may hinder full disclosure or place one in an authoritative position with others feeling that they can’t say what they need to say because others are in “authority” based upon position or title. The Spiritual Director discerns spirits, prays and keeps his life open and growing, and participates in personal spiritual direction himself. A quote that I love is “When the soul looks at itself, it is immediately driven to God through a vision of its brokenness and need, and when the soul looks upon God it is driven to more fully see itself as a broken reflection of the holiness and majesty of God.” “Growing souls fearlessly open themselves to deeper insights into the self as made in the image of God.” The goal is to find God’s Will and conformity to Christ through prayer, listening, Scripture reading and internalization, and directive responses by using the resources of prayer, the Holy Spirit, journaling, the spiritual guide’s experience, and spiritual discernment. Semper Reformanda is at the heart of the Reformed Tradition spiritual direction process because we are reformed and are always reforming.

In the Wesleyan Tradition, the Spiritual Director’s goal is to bring the converted believer into the experience of sanctifying grace whereby inner sin is cleansed, the image of God restored, and the heart so filled with divine love that the believer can live out the 2 Greatest Commandments of loving God with all of your heart, mind, soul and strength, and your neighbor as yourself. The Spiritual Director functions more like a Spiritual Guide in the relationship uses a process of faith mentoring in spending time with fewer people to teach the faith by example, counsel, coaching and modeling. As Guide, the faith mentor acts as God’s usher, escorting the mentee into the Lord’s presence. As Model, the faith mentor provides a living example of spirituality, lifestyle, values and intimacy with the spiritual friend. As Coach, the faith mentor provides instruction and provides encouragement through the process. As Advocate, the faith mentor offers honest support and affirmation without judgment that provides security and trustee for the spiritual friend. As Sponsor, the faith mentor is a friend and co-learner to a youth providing for full participation in church. As Guarantor, the faith mentor incarnates Christian adulthood for others to encourage young people to grow. This is being done through my Spiritual Ministry class “Young Warrior Christian Leadership Training” where I am working with 4 teens (3 young women and 1 young man) where we get together once a week for 90 minutes and talk about Christian Leadership through study of Scripture and establishment of leadership principles to help them with their career goals and school requirements. As Mediator, the faith mentor acts as priest to the spiritual friend. The spiritual discipline of journaling and worshipping in community are also extremely important. The goal within the Wesleyan Tradition is transformation by the grace of God in Christ, wholeness, holiness and Christ-likeness through guidance toward transforming moments and for the lifelong journey of spiritual formation, while sharing one’s journey with a covenant group, twin soul or faith mentor. The resources that are used are prayer, Bible study, community worship, sacraments, fellowship, service, dependence upon the Holy Spirit and viewing and being the imago Dei through spiritual formation and direction.

2) Reflect on the intriguing statement from page 128, "One of the problems with evangelical spirituality is that Christians have no one to talk to." Envision how a team of lay spiritual directors, supervised by the pastor, would impact the life of your congregation.

A team of lay spiritual directors supervised by the pastor would change the entire life of Calvary in a dramatic way according to God’s Will and plan. Many of the individuals participating in the Gethsemane Spiritual Direction Group were spiritually looking for an avenue and outlet to speak with other Christians regarding spiritual issues, goals, growth and other concerns that you are not able to discuss or address on Sunday or during the week without structure. The group is made up of different individuals within the church who may not normally come together but a bond is being formed where we can “really talk” with one another without judgment or fear of being looked down upon because of our brokenness. Calvary has AA and NA meetings every Monday and Wednesday with outstanding attendance and dedication by its members, and I always wondered how this organization was so faithful and helpful to each other, and it was not until the Gethsemane Spiritual Direction Group was formed that I understood that it was not just those within AA and NA that need a group to talk with about their issues and problems, but that every church must have a Spiritual Direction Group to help facilitate healing and supporting through the Holy Spirit to overcome and move beyond issues of brokenness, failure, pain, and other issues that we bring into church and that many times occur within church that may damage our relationship with God and others. We go to church many days during the week attending Sunday worship service, Bible Study, Sunday School, and many meetings and other auxiliary and ministry issues, but never “talk” about God, the Holy Spirit’s move in our lives individually and collectively, or meet each other in love at the point of our issues or pain and merely exist rather than grow. How many people come to a hospital for care and leave with the same broken bone or lack of diagnosis and follow-up care? If that occurred we would call it medical malpractice and want to sue the hospital for not doing its job. Why is it acceptable in the church? Why do the spiritually sick, broken, cursed, afflicted and confused come to the “spiritual hospital” and leave many times more broken than when they came in, without any diagnosis by the Holy Spirit of the problem or issue and a plan of growth (prayer, Bible Study, spiritual disciplines) that is carried out on an individual and corporate level? Lay spiritual directors supervised by the pastor would provide Calvary with the Spiritual Emergency Room and Out Patient Care that is needed to help everyone learn that being Christians and Disciples is not seeking perfection but being in relationship with God who is perfect, that we all have problems and issues that we need others to help us with, and that since God is in community (Father, Son and Holy Spirit) that we need others to truly live as the imagio Dei and grow in relationship with others and God according to spiritual direction and formation on an individual and group basis.

Calhoun, Part 6, Humility
Quote from page 191, "Humility stems from having someone besides yourself as the center of your attention." Being addicted to self is part of the human condition.
1) Practice humility during the next week of Lent by not beginning sentences with "I", but with "you". For example, "I really enjoyed your sermon. I was so blessed!" could be reframed as, "You presented a very meaningful message on the humility and passion of Christ, God was glorified and the congregation was blessed!"

I was able to practice this discipline of humility by making a conscious effort to focus on the person that I was addressing and not thinking about myself first. I was blessed to preach at St. Paul Missionary Baptist Church on Sunday, March 16 (Palm Sunday) and after the service concluded I remarked to everyone that provided me with encouragement regarding the Word that God gave me to give “your support and the grace of God provided me with the blessing of being able to provide God’s Word according to God’s Will.” I also was able to have a one-on-one spiritual direction session with one of Calvary members and I responded “your companionship and spiritual ear are a blessing to me through this process of self-revelation in God and healing that I am in, and I thank God for you.” I was also able to preach at a Good Friday Service at Beulah Baptist Church with 4 dynamic men of God and 2 dynamic women of God on the 7 last words of Christ. At the conclusion of the Service, I was able to go up to each preacher and pastor and thank them for the message that blessed the congregation and myself, along the lines of “Your message was awesome in how God used you to bless his people. Thank you for blessing us with how God is using you according to His will.” This process of humility has made me more conscious of others and reduces self so that God may increase.

2) List the acts of service and kindness that you provided during the past week that no one noticed or affirmed.

A. Let various cars in line in front of me in going to Pistons’ Basketball Game without acknowledgement by many drivers.
B. Shoveled snow of neighbor who has grandchildren living with him.
C. Opened door for various women going into and out of stores that I was entering or leaving during the week.
D. Handled finalization of severance package for former Church employee.

In many instances, the other acts of service or kindness that I was able to do were acknowledged by the person so the list I have is smaller than I would have liked, but it did feel good every time that the person acknowledged the act by a simple “Thank You” but it depleted the list that I could provide. I think that through this activity, I tried to be of more service and kindness and it really didn’t matter whether or not the person observed my act because I just felt good doing it regardless of whether or not I received a response.

S#9, "Soul Care", (Benner & Moon text, pp. 137-186)

Contrast and compare the role of a spiritual director in the Social Justice Tradition and the Pentecostal/Charismatic Tradition. Consider their goals, procedure, and resources.

Spiritual director in the Social Justice tradition has a focus that is quite different from that of the Pentecostal/Charismatic Tradition. The two approach spiritual direction from opposite ends of the spectrum. The first tradition might ask how the church and the teachings of Christ, might impact and move people to the point of taking a stance against those who commit social injustices upon the less unfortunate?

The focus is about developing healthy and wholesome relationships both vertically with God and horizontally with men. It’s goal is to experience the Divine Presence which leads to liberation and freedom from the oppressor. Spiritual direction seeks to bring people together in mutual love and respect for all people irregardless of their financial stability, educational level attained, gender, or sexual preference. It is a place where people who have been marginalized by society can be cured. This is accomplished through individual or group counseling, prayer, confession, bible study, and spiritual friendships, and worship services.

The Pentecostal tradition however would ask, how might this same faith impact and change lives in such a way that people become holy and so spiritually filled with the Spirit that lives are changed and made fit for the kingdom of God? The answer, by first being baptized with the Holy Spirit. That spiritual baptism is evidenced by speaking in tongues, and the demonstrating the “fruit of the Spirit.

Spirituality is achieved as seekers follow the spiritual directors of the denomination who are seldom if ever is referred to as such. Spiritual directors are those people who carry such titles as bishop, pastor, evangelist, elder and mother. Benner included father in his list of spiritual directors. If the term father is used it is a rarity in most mainline Pentecostal/Charismatic denomination. Also, not mention in his list are apostles and the head of the organization, the “chief” or “founding apostle” who are usually the folk who are looked upon as father but seldom referred to as such.

Holiness is achieved through worship, prayer, being filled with the Spirit, evident by the frequency of speaking in tongues, laying on of hands, confession, living the Word, studying scripture. The resources being the Holy Spirit, prayer, discernment, testimonies which include giving verbal witness about God’s saving grace and telling how one got through a crisis.


2) Discuss your response to Gerald May's caution with the "Integration Movement" in Christian Counseling to include spiritual direction in the therapeutic process p. 182-185).

I would tend to agree with May’s caution and his support of the negative perspective in regards to mixing the processes of spiritual direction and therapeutic. The spiritual director takes the journey with the “directee” helping him/her to discover God through prayer, scriptures while the therapist’s focus is on the patient’s/clients problems and personality change. May suggests that it is possible only when there is clear discernment. He suggests that the director must be a “gifted spiritual director” and only if discernment of the right relationship is known, and only on a temporary basis. Two questions that I would raise at this point is, who determines whether or not a spiritual director is gifted, and if it is acceptable when doing therapeutic counseling to convert to spiritual direction temporarily, can the reverse work as well? If doing spiritual direction, can we also convert temporarily to therapeutic counseling. I would argue that while the director may be gifted, the directee may not be. The directee may inadvertently miss a critical piece of the formation process. For example, concentration on the problem and trying to find solutions could suggest to the client that his problem is the problem and self is responsible for the healing. While this may be one way of approaching the problem, it does become problematic when the client must shift the focus towards God and scripture as being the source of solution. What you have here are two different means for achieving wellness and becoming whole. I think that what might work however is concluding all sessions with prayer and Word. There should always be some spiritual connection discerned by the director that might make this possible when feasible.

Session 9 Soul Care

1. Contrast and compare the role of spiritual director in the Social Justice Tradition and the Pentecostal/Charismatic Tradition. Consider their goals, procedure, and resources.

The focuses of both Traditions are different. The Social Justice Tradition places emphasis on the now whereas the Pentecostal Tradition focuses on the past or constant renewal. Both strive to bring spiritual awareness to the client. The Social Justice director seeks to address the presence of the Holy Spirit in all aspects of life and to all people—a balance between individualization, community and concern for the larger world (p144). The Pentecostal/Charismatic Tradition focuses on in house spiritual direction providing guidance by a designated professional (pastor or psychotherapist)—more structured (p. 157). In essence, they are both concerned with the same component-mental and spiritual health as it pertains to seeking wholeness in spiritual freedom. I define this as getting the client to see life through clear eyes as a child of God. I would like to describe the Social Justice approach as one of being proactive—helping the client to connect with their Spirit as a now happening, impacting day-to-day living for all people in all areas. (Spiritual issues). I would like to describe the Pentecostal/Charismatic approach as one of reactive—offering help after a crisis and making a connection to the Spirit from the way things used to be (reconciling unresolved past tragedies with relationship to God). The Social Justice Tradition strives to direct the client to a better understanding of how God’s love is for all and that his presence can be experienced every day in every issue of life (goal). The other strives to bring to the clients understanding that good and evil do exist--bad things will happen to good people- but experiencing the presence of God can help bring peace. Prayer is common in both of their procedures. Faith is a tool in the Social Justice Tradition, whereas, belief is achieved through Scripture stories and personal testimonies of community members who identify with the clients crisis in the Pentecostal/Charismatic Tradition (p. 164). Noting an obvious big difference is in the experiencing of God: The Social Justice Tradition is big on experiencing God’s presence; The Pentecostal/Charismatic Tradition is big on looking for an experience of God (p.158).

2. Discuss your response to Gerald May’s caution with the “Integration Movement” in Christian Counseling to include spiritual direction in the therapeutic process (p. 182-185).

The term “Integration Movement” caused me to have flashbacks to the Civil Rights Movement where segregation gave way to integration. The change greatly impacted my life both good and bad. Using this experience prompts me to respond to May’s caution in the positive. I agree that caution is in order. Also, I would have to ask, what is the purpose or focus for the integration? Is the focus on healthy or unhealthy mental health or right or wrong spiritual development about how one thinks and behaves? Speaking with my daughter who is in therapy, she suggests that clients may see this as an obstacle (judgment) to revealing their deep feelings, which is necessary for complete healing. This is not to say that there isn’t a place for spiritual direction but only after mental health has been restored. I remember when I was in therapy for my foot and the therapist began to talk about how I would be able to run a race when my foot was healed. I said to him, “First let’s get my foot healed and then I can decide how I want to use them.” I wasn’t ready to talk about marathons when I couldn’t walk. If my mental health is in jeopardy perhaps I am not ready to deal with my spirituality. Perhaps, my answer is really, “It Depends.” Whereas integration in the south was a long awaited change for many good reasons, not everyone impacted by it had good results.

Spiritual Direction Group Reflection

Good Friday, the group met and a new member joined us. The theme for the gathering was, "What Are You Struggling With?" After getting some morning snacks, the group went into prayer for the session. First, the homework assignment of reflecting on times that the presence of God was noticed in the past week was shared. I remember thinking of how blessed this group is because of their willingness to do the homework and share. More and more many are beginning to sense God's presence in their day-to-day activities. Awareness is key as we move forward in this group. Scriptures used Psalm 91:1-8, and John 4:4-15 for the lectio divina exercise. Listening and silence are beginning to appear less of a struggle. Once again, I ended the session according to my 1 1/2 hour allotted time. Afterwards, discussion continued for another 1/2 hour. It seemed no one was in a hurry to leave. The Spirit of God stirred our hearts as we looked forward to Easter Sunday and Jesus' resurrection.

Inner-Healing Prayer

Words cannot begin to describe how it felt standing before the altar of God, where a cross stands at the center, talking to God with my friend Sandra. Before praying, we stood and spoke out loud about the wounds that plague us. We have struggled with some of the same issues in our lives. Whereas we have been in the same places of prayer, we have never focused on the two of us praying as one. Emotion filled our voices as tears welled in our eyes, we were talking to God as a friend. Whereas, Sandra kneeled, I stood, because of my limitations due to knee injury, next to her with my hand on her shoulder and I prayed for God's intervention as a healer.
In silence after the prayer, we just stayed at the altar for a while. Relief was expressed as if the burdens were going to be left at the altar. Walking away from the altar, Sandra exclaimed, "I feel I have truly let go and turned things over to God." Praying with Sandra, stirred my inner soul as I felt that just acknowledging the wounds was the beginning of healing. When and if complete healing will be achieved, only God knows. Calhoun tells us that "prayers aren't magic." Sandra shared with me that Phil. 4:6 is her favored Scripture. I suggested that she memorize and use that Scripture in difficult times. Psalm 121: 1-2 is one of my favorites. We decided that both were great Scriptures worth memorizing.

Session #8, "Soul Care", (Benner & Moon text, pp. 78-136)

Question 1. Contrast and compare the role of a spiritual director in the Anglican, Reformed, and Wesleyan traditions, consider their goals, procedure, and resources

1. Anglican tradition,

The goal of spiritual direction in the Anglican tradition is to help both director and directee to develop together a relationship with God. The director assumes the role of teacher, leading the seeker or coaching her by offering readings and various methods of doing prayer. The director may function as a semi-professional or nondirective counselor, depending on how he or she may view their role.

The Prayer Book, devotional material focusing on scripture reading from the monastic Hours, the Psalter, the Pastoral Offices, and The Episcopal Daily Office are the many resources from which the spiritual director might draw from, all of which provide for the director a wonderful array of readings, prayers and celebrations to reflect upon and lead the seeker into holiness.

The director or “spiritual friend” uses prayer, instruction, vocal counsel, directed reading and writing projects as a way of giving direction. The director listens to confessions and allows directees to share their stories. He serves as a sort of burden barer who leads the directee to encounter God’s grace and mercy.


2. Reform tradition

In the Reform tradition, the way of piety is the primary focus of the believer and it is accomplished for the most part through preaching, pastoral care, teaching and administration of the sacrament. While spiritual direction in the reform tradition is not as prevalent as in the other tradition it is growing and making its’ way in the mainstream of the tradition as more pastors and others are being exposed to it as well as trained to serve as directors.

The goal is to lead the seeking person to understand and become the person that they were meant to be according to God’s will and to love him with the “whole heart, soul, mind and body.” The role of the director is to help the directee see God at work in their lives and to name those acts. Both director and directee are to go together and come to discern the grace of God at work in them and gain knowledge of both God and self. The director invites the directee to do self discovery by asking questions, probing the mind and assisting the directee in being aware of her images and perception of God. Through listening, prayer and directive responses the spiritual director gives guidance. Resource incorporated into the process include guidance by the Holy Spirit, prayer, journaling and the director’s experience.
3. Wesleyan tradition

Spiritual direction was a term that was seldom used however, Wesley frequently focused on being holy. The goal was to experience of spirituality in the Wesleyan tradition is “to bring the converted believer into the experience of sanctifying grace whereby inner sin is cleansed, the image of God restored, and the heart so filled with divine love that the believer can love God with all the heart, mind, soul and strength and the neighbor as one’s self.”

Leading people to holiness was for the most part a group effort accomplished through such programs as Sunday school or class meetings where believers were taught scripture, doctrine, studied sermons and shared in mutual support for one another. The groups consisted of up to 12 people. There were also smaller groups where “spiritual fathers” and “spiritual mothers” were assigned to discouraged new comers, “bands” or same gender groups, penitent bands for the backsliders, as well as emphasis on Christian instruction that was to be carried out in the home. Wesley’s approach to spiritual direction was to spend more time with few people, the idea that is the driving force behind small group approach to ministry. “Faith mentoring” being the way in which the tradition of holiness in passed on through smaller group sessions.

The resources for spiritual direction are prayer, scripture, worship, the sacraments, fellowship, Christian service, the Holy Spirit and wisdom of the spiritual guide.

the role of such persons is usually reserved for holiness pastors or spiritual guides. These spiritual persons might be seen as holy folk, who are responsible for leading others into holiness.

2) Reflect on the intriguing statement from page 128, "One of the problems with evangelical spirituality is that Christians have no one to talk to." Envision how a team of lay spiritual directors, supervised by the pastor, would impact the life of your congregation.

The statement is a statement that recognizes the fact that spiritual direction is not a process that is regularly practiced in the evangelical church. Spiritual direction enables one to develop a deeper relationship with God. As we develop that relationship with God we are transformed into his likeness and are better able to discern his will and purpose for us in all things. Spiritual direction includes numerous arrangements, resources and methods whereby seekers can listen to God, all of which are accomplished by some skilled or trained persons to lead and model the process. Such skilled persons may function under a variety of titles, but they serve as listeners who lead others to hear God speak through personal experiences, scriptures, special readings, prayers and silence. The evangelical church needs to include, as part of its’ process of becoming mature Christians, spiritual direction, a process that brings people together, engages them in opportunities that enable them to better listen to their hearts, the hearts of other and most importantly the heart of God. A church that has pastoral leadership who supervise lay directors would truly be a church where people are empowered and equipped as servant leaders who facilitate healing and wholeness in the body of Christ.
Calhoun, Part 6, HumilityQuote from page 191, "Humility stems from having someone besides yourself as the center of your attention." Being addicted to self is part of the human condition.
1) Practice humility during the next week of Lent by not beginning sentences with "I", but with "you". For example, "I really enjoyed your sermon. I was so blessed!" could be reframed as, "You presented a very meaningful message on the humility and passion of Christ, God was glorified and the congregation was blessed!"

2) List the acts of service and kindness that you provided during the past week that no one noticed or affirmed. I would not say that these acts were completely unnoticed or not affirmed but they were acts between myself and one other person and one animal.

a. Sent flowers to a man who lost his sister.
b. Played pool with an employee who has no father figure
c. Counseled a young man who is not a part of the congregation I lead
d. Prayed with a young man concerning his ministry.
e. Arranged for a friend to receive funding for school
f. Prayed for my dog who almost died. I have never prayed for an animal and to top it off, my dog never said “Thank-you.”

Session 9

1) According to the social justice model of spiritual direction, the UCC believes that social justice and spiritual direction are connected. The UCC is ecumenical in nature and seeks to incorporate practices/beliefs of other faith traditions, in addition to entering into meaningful dialogue on spirituality. Pastoral counseling and spiritual direction are not seen as separate roles in the UCC. Pastoral counseling is considered “a process of removing barriers that obstruct a person’s natural journey of spiritual growth toward God” (Moon and Benner 2004, 146). The goal of spiritual direction is “to experience the divine presence leading to justice and well-being in all human relationships and social structures” (Moon and Benner 2004, 145). Spiritual direction can involve individual or group counseling and prayer. Resources used to facilitate spiritual direction can include: “prayer, confession, spiritual disciplines, worship, and faith” (Moon and Benner 2004, 145). A UCC spiritual director often makes referrals to professional psychologists and/or counselors when necessary. This model seeks to glean resources from many different areas, both secular and religious, in order to help facilitate spiritual direction. According to the authors, the UCC is unique in its quest to find a balance and maintain a strong connection between spiritual direction and social justice issues, in an effort to treat the people of God in a more holistic manner (Moon and Benner 2004, 149).

Coming from a Pentecostal background, I was a little disappointed with Moon and Benner’s summary on spiritual direction in the Pentecostal/Charismatic tradition. I will agree that this tradition has not been around as long as the others but the fact that Pentecostalism is only 100 years old does not have any bearing on the existence or in Moon and Benner’s case, the nonexistence of a spiritual direction model. Pentecostals place a great deal of emphasis on reverencing and seeking the Holy Spirit. Contemplative prayer is utilized in many of the worship services. Often the pastor or worship leader will encourage the congregation to sit quietly before the Lord and wait a new movement. This move of God is often demonstrated by a prophetic word, speaking in other tongues, or a singing in the Spirit. Pentecostalism is strongly rooted in what some would call an “experiential hermeneutic.” Pentecostals are continually seeking new moves of God’s Spirit, as well as personal renewal. I think that Pentecostalism falls short in the areas of ecumenism and social justice. Many of the mainstream denominations view Pentecostalism as superficial emotionalism. This idea has caused many Pentecostal denominations to segregate themselves from other denominations. In an effort to remain “open to the Spirit,” Pentecostal services often omit the traditional order of service. The impromptu style of worship often frustrates and confuses those who are not of this tradition, leaving many to believe that Pentecostalism does not have any formalized doctrine or dogma, which is definitely not the case. I think that this is the case with Moon and Benner. In this tradition spiritual formation and spiritual direction is achieved by separating from the world and turning to Jesus as Lord and Savior. After conversion and baptism, the Pentecostal believer is encouraged to earnestly desire and pray for sanctification. Sanctification means “to make holy.” Pentecostals believe that this is achieved through repentance of sin, avoidance of sin, prayer, Bible study, and worship. New converts are often paired with church mothers, deacons/deaconesses that will help in spiritual direction. The pastor/ministers also help in spiritual direction. This often takes place one on one at the altar. Pentecostals often point to salvation and sanctification as the answer to social problems such as drug abuse, alcoholism, mental illness, and homelessness. Most Pentecostals believe that divine healing was provided by Jesus in the atonement; therefore, some may see individuals with social problems as needing deliverance rather than psychotherapy or spiritual direction. This view is gradually changing, but many Pentecostal churches still do not have protocol in place to help those who suffer from social justice issues.

2) Gerald May says that integrating spiritual direction with psychotherapy is not as easy and straight forward as it may seem, in fact, it may be quite challenging and require many changes (Moon & Benner 2004, 181). May states, “These changes involve not just different types of interventions but differences in relationship, focus, and stance” (2004, 181). In terms of the relationship, it is not merely clinician to client, but it is a spiritual companion who is accompanying the directee as he or she makes the journey to recovery and wholeness. The focus must change “symptoms, problems, or personality change” to “prayer and an ongoing relationship with God” (2004, 182). The psychotherapist’s stance is different than that of a spiritual director. The psychotherapist is concerned with identification, clarification, and interpretation while the spiritual director waits patiently with the directee, encouraging him or her to listen and respond to the promptings of God. The director is a caring presence reminding the directee to focus on God rather than on the problem. May says that it is the difference of “being” versus “doing.” Psychotherapy is concerned with what can be done to help the client while direction is concerned with the “being” end of things (2004, 182).

I agree with May’s position. I feel that integrating spiritual direction with psychotherapy is challenging; however, I believe that it is well worth the effort and requires a great deal of patience and insight. There is an increase in the number of churches that have pastoral care ministers or counseling pastors. Seminaries and universities are also offering more courses in counseling and family ministry. Some are combining an MDiv with degrees in psychology or social work and practicing as licensed Christian counselors. I think that it may be difficult to match a client’s theological perspective with the counselor’s. It may take time to find a good match but I believe that it can be done. I am glad that our faith traditions recognize that there are broken and wounded people sitting in the pews. There are people with problems and illnesses that a Sunday sermon or prayer alone, may not be able to alleviate. A director that can successfully integrate spiritual direction with traditional psychotherapy can minister to the whole person addressing the needs of the mind, body, and spirit.