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.