Page 34 - EMCAPP-Journal No. 8

Christian Psychology as a Challenge

synonymously. He makes a distinction between that this “more” is spirit or soul. How valid the-
the two. The ‚pastorate‘ describes the pastoral se approaches might be, the two classical mo-
policy of ministry. ‚Soul care‘ refers to the event dels: namely, ‘soul’ as an inner substantial entity
itself: the effect which ministry has on people‘s (metaphysical substantialism) and the schism
experiences within a pastoral relationship. Ho- between ‘soul’ and ‘body’ (Platonic dualism) do
wever, it is extremely difficult to differentiate not suffice and open the scientific debate and
between policy and effect. discussion about an adequate understanding
of the doctrine of the human being or self. (See
Traditionally, the focal point of pastoral mini- McKeithen Jr. 2004:98).
stry has always been people in the totality of
their existence. Most would agree with the noti- At stake, is the question: Is the human soul me-
on that pastoral care concerns the total human rely about psychic energy produced by the in-
being within a specific relationship: a faith re- ner potential of the human ‘self’ so that ‘soul
lationship with God. It also concerns the con- care’ is about personal need-satisfaction, the
nections/fellowship (koinōnia) between fellow overcoming of failure and the maintenance of a
beings created in the image of God. positive self-image?

The term cura animarum describes care for the The practical theologian Don Browning
whole person, from a specifically Christian spi- (1979:149) points out that critical philosophical
ritual perspective. Soul care is about people and analysis regarding the meaning of ‘soul’ as self-
the centre of their existence, their focus on God maintenance reveals a kind of eudemon and te-
and dependence upon him due to a faith shaped leological assumption behind self-actualization
by the salvific events of cross and resurrection. theories. “All such theories assume that there
Cura animarum, therefore, describes a very exists an underlying harmony which unifies
special process of caring: caring for human life and adjusts each person’s thrust toward self-
because God creates it, life belongs to God and actualization. According to this view, primarily
is saved by God in Christ. Greek in origin, humans do not find commu-
nity through self-sacrifice and self-transcen-
The essence of what it means to be human is dence. They find it through specializing in their
linked inextricably to a life of faith lived in the own self-actualization in the assumption that
presence of a living God and in the light of a if every person is true to their own potential –
faithful understanding of the will of God. Soul their own complementary capacities will be the
care therefore cannot claim its unique position result” (Browning 1979:149).
within an interdisciplinary approach without
taking the spiritual realm of life seriously Schleiermacher may be regarded as the leading
exponent of those who made human potenti-
‘Psuché’ in soul care al and the human field of experience the focal
The question about the nature of the human point of their approach (Schütz 1977:51). In
person, whether approached from the perspec- this approach, the emphasis shifts from deliver-
tive of psychology in terms of personhood or ance care to self-care. Schleiermacher‘s state-
behaviour, or from the perspective of theology ment that each Christian is his own priest, is
in terms of sin, creation or recreation/salvation, classic. Pastoral care is aimed at self-help and
makes it very difficult for any model on care and independence.
counselling to avoid the question about the na- The American pastoral movement must be un-
ture of ‘soul’ or ‘self’. Some scholars in anthro- derstood against this background. In a certain
pology and psychology will accept without que- sense, clinical pastoral care in America is a reac-
stion that we are merely what can be seen and tion against the unilateralism of the kerygmatic
touched, perceived, weighed and measured (the model. Richard Baxter‘s classic approach in his
phenomenological approach). Others will in- book, The Reformed Pastor, published in 1656
sist that we are more than our bodies and assert (McNeill 1951:260) still acknowledged the im-

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