Page 37 - EMCAPP-Journal No. 8

Christian Psychology as a Challenge

the presence of God in life; it addresses the no- the ministry of pastoral care superfluous. It is
tion of meaning and the value or dignity of our thus of paramount importance in theory for-
being human. mation to stick to the notion of pastoral care as
‘soul care’ (German: Seelsorge; Afrikaans: siel-
As qualitative term, soul should be interpreted sorg). The combination between ‘soul’ (Hebrew
within the framework of covenantal thinking. nēphēsh; Septuagint: psuchē; Latin: anima),
With reference to the Torah in Jewish thinking care and cure, captures the core identity of ca-
and wisdom thinking, the quality of one’s soul regiving and can be rendered as the basic pro-
is determined by the commandants and will of position for a Christian approach to caregiving
God as related to daily issues within the social (Nauer 2010: 66-69); it keeps Christian identity
and public sphere of life. The indicators for a clear (H. Anderson in Nauer 2010:66).
‘qualitative soul’ are to love God as well as to With this emphasis on the helping and saving
love the neighbour, even the enemy. Hatred de- actions of God, and the focus on ‘spirituality’
stroys one’s soul. Thus the following statement: and ‘wholeness’ in pastoral caregiving, one can
one does not have a soul; one is one’s soul within propose that ‘soul care’ implies much more than
the networking dynamics of life. care for an ‘inner substance’. ‘Soul care’ refers to
care for the systemic dynamics of life; it cares
In order to conclude: for the whole of our being human within the
Human soul in cura animarum refers to the awareness of the value of human beings within
quality of life as determined by the normative the presence of a living God; it wants to promo-
dimension in the wisdom tradition, namely the te human dignity in all spheres of life.
ethos of love and grace. A human soul reflects A ‘good soul’ in this respect is then a wise hu-
the will of God as defined by the Torah (the law man being who acts according to his/her divine
as the source of life) in wisdom thinking; the ‘design’ or calling (sense of vocation). Design
human soul can be called the enfacement of does not mean a fixed plan but a vocation that
God within the realm of human relationships. brings about change wherein one acts as witness
Psuché implies more than ‘inner spirit’; it refers of God’s presence. Good refers to soulfulness
to human conduct and disposition (qualitati- and an ethos of responsibility. In this respect,
ve concept) as determined by an awareness of it reflects the ‘spirit of life – the meaning and
God’s presence and as qualified by the covenan- destiny of life determined by wisdom thinking.
tal love-principle of a sacrificial ethos of devo- Good can be translated in New Testament ter-
tion and obedience to the torah (exposition of minology as ‘spiritual beauty’; a beauty that re-
God’s will for meaningful living). flects peace (shalom), harmony and integration.
Within the heritage of the Christian tradition
What is then meant by ’soul care’? of hope, the spirituality of hope is connected
to what one can call the aesthetics of a human
‘Soul care’ within the realm of pastoral spirit: “the incorruptible beauty of a gentle and
theology quiet spirit” (I Peter 3: 4). Spiritual aesthetics
D. Nauer (2010) emphasizes the plight for a and the beauty of a human soul can be rende-
clear and distinctive understanding of pastoral red as an exemplification of the spirit of Christ.
care within the field of the helping and healing A Christian spirit of beauty is about gentleness.
professions with reference to the European It display is a kind of sanctification, emanating
context of a much-secularised society. Nauer from justification (the indicative of salvation)
(2010: 65-66) argues that even the current ten- due to the following imperative: “But sanctify
dency to exchange the notion of pastoral care the Lord God in your hearts, and always be rea-
with the moral neutral and general notion of dy to give a defence to everyone who asks you
spiritual care, can rob caregiving of its unique a reason (apologia) for the hope that is in you,
connection with cura animarum. To merely re- with meekness and fear” (I Peter 3: 15).
fer to spiritual healing within processes of pro- This spirit of hope is connected to an ethos
fessionalization, is to run the danger of making which represents, according to I Peter 3: 16,

36