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Details Collect From N Copy: N hbk Main Reading Room. Order a copy Copyright or permission restrictions may apply. We will contact you if necessary. To learn more about Copies Direct watch this short online video. Willimon, Worship as Pastoral Care Nashville: Abingdon Press, , 33— Whereas the rites de passage include traditionally birth, marriage, and death, now we wonder what to do with stillbirth, leaving home, divorce, decisions to stop life-supporting machines so life will end.
The relationship between liturgy and pastoral care is often approached from so-called rites de passage. Clearly, a funeral service, the committal, the conversations the pastoral caregiver has with the family all have a pastoral aspect to it. However, it is more difficult to find scholarly literature about the relationship of the regular, weekly, liturgy or even the daily office has to pastoral care.
Pastoral Care in Worship
When liturgy and pastoral care are discussed together, it is often at most one chapter, whether in books on pastoral care or on liturgy. A few authors discuss the issue at length, and in this paper I will explore their views. The authors bring out a number of different aspects. We will review these aspects and then comment on various ways in which liturgy and pastoral care intersect. Finally, we will consider a couple of principles to take into account when thinking about liturgical care, and put forward some theses.
In the conclusion we will show how this all bears on the topic of liturgical formation. Yet it is questionable how helpful this term is. Commonly the term is understood as the liturgy or rituals around major life events, or the rites de passage: No doubt these are occasions where pastoral care is most needed and which are ritualised. A second use of the term is less clearly defined. As a noun it denotes simply any church activity or action that is related to people. Willimon is especially critical of the Clinical Pastoral Education C. The turn to individualism is often pointed to as cause for the separation of pastoral care from worship, e.
Evangelische Verlaganstalt GmbH, , — On the other hand, he warns for too small a definition, especially when this implies a too individualistic definition of pastoral care. Such a small definition does not leave room for the communal aspect of pastoral care, and thereby foreclosing the relationship between pastoral care and liturgy. The Relationship between Liturgy, Ritual and Pastoral Care In this section we will review the — to our knowledge and judgment — most important works on the subject.
Hunter Few dictionaries on either worship or pastoral care include an entry on the relationship between both, but The New Dictionary of Pastoral Studies is a fortunate exception.
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In it, Victor Hunter writes briefly about the ways in which he sees liturgy and pastoral care intersect. First of all, worship provides a framework for pastoral care. He uses a musical analogy: Secondly, he points out the numerous similarities in subject matter. The Christian is incorporated in the body of Christ, which is made up of all members of the community. Pattinson The New Westminster Dictionary of Liturgy and Worship is the fortunate exception from the side of liturgical dictionaries. First Pattinson shows the similar aims of worship and pastoral care, which he describes as identity formation and transformation.
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- Waltz in B Minor, Op. 39, No. 11.
I have not included these works in this presentation, but will do so in the article based on this paper. SPCK, , If this link is absent, neither liturgy nor pastoral care can have the critical function advocated by Pattinson. The relationship between the two becomes apparent in the ministerial office of the pastor.
She will preside in the liturgy while also be pastoral active. And, as Pattinson notes, the daily office provides a liturgical occasion to address the pastoral needs of the congregation. Traditionally, therefore, the celebration of liturgy has always provided the main context for addressing pastoral issues cf. Jungmann and Clebsch and Jaekle. As we saw above, the influence of CPE was one of the causes for the separation of pastoral care and liturgy.
Willimon calls this the split between pastor and priest, and his book is aimed at overcoming that divide. In worship the community is gathered into one, and thereby all the communities concerns are integrated as well. In an evocative description of the work of a minister, Willimon makes clear the relationship between liturgy and pastoral care: In both activities the pastor is doing the same things. The functions of healing, sustaining, guiding, and reconciling are usually attributed to the practice of pastoral care.
Liturgy sustains and guides individuals 15 This point has been made by Jungmann and even more extensively by Clebsch and Jaekle in their overview of the history of pastoral care. In Willimon wrote a book about the work of the pastor. In it he devotes two chapters to worship and pastoral care. Quoting the adage lex orandi, lex credendi, Willimon remarks that historically the church has given priority to worship. Like in his book, Willimon stresses the importance of community. The danger is that pastoral conversations will be dominated by psychological language to the diminishment of theological language, or the story of God.
Pastoral Care in Worship: Liturgy and Psychology in Dialogue: Neil Pembroke: T&T Clark
That means pastors point to the gospel story and name a new world. Ramshaw divides the topic into three parts: In the first part rites that take place in the community are in view, including the sacraments and life-cycle rites. In the second part the focus shifts towards rituals with individuals, including prayer, blessing, confession and absolution, and more. Here she also discusses ritual with specific groups, such as psychiatric patients, mentally handicapped, and parents who have to deal with stillbirth.
In the third part Ramshaw discusses ritual and pastoral care for the world. In that part justice plays a key note. All along the way Ramshaw enters into all kinds of debates related to ritual, such as ritual power, norms, and exclusion of people by ritual. Ramshaw offers many important insides that deserve to be heard still today. She demonstrates clearly how all ritual has pastoral meaning and implications. Ramshaw does not offer a specific model to see the relationship between ritual and pastoral care, but she rather works from the assumption that the relationship is there. Her descriptions of ritual and her profound examples prove that assumption right.
They associate rituals and liturgy with the divine narrative. The danger for ritual is to stress the divine to the neglect of the human stories. Pastoral care, on the other hand, focuses on the human stories but run the risk of not naming the divine. Furthermore, liturgy is communal and pastoral care focuses on the individual.
In their book, Anderson and Foley argue that all these aspects should be more integrated. Pastoral care should point to the liturgy, reframe the individual story in light of the divine narrative, and restore people into the community.
Liturgies should tell the divine narrative but 21 Willimon, Pastor, Rituals order the chaos of daily life and give meaning by setting everyday experience in a larger narrative. Storytelling is also a way to create meaning and give content to ritual. Ritual without story becomes irrelevant, Anderson and Foley claim. Thus ritual loses its power to mediate the divine. Each of these three titles expresses the process around the ritual, while the ritual itself is also taken into account.
Polarities exist by virtue of the other end. North does not exist without South, and although very different, they belong to each other. So it is with the other polarities, as Anderson and Foley make clear in their book. Liturgy and pastoral care likewise belong to each other. They are not exactly the same Pattison warns against reducing one to the other , yet they need each other and are interrelated. However, we need to be cautious to place relationships in a polarity frame too quickly, as it might single out this relationship as more important than others.
Liturgy is important in relation to other pastoral ministries as well, such as charitable diaconal work, mission, etc. Therefore it might be more helpful to see liturgy as the source and context for other pastoral work, as a number of authors claim. We will come back to this below 5.
This reflection draws not only on the riches of the Christian heritage, but also on some wonderfully illuminating psychological research. The conversation between the two disciplines yields some very interesting and important new ideas on worship as pastoral care.
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- Liturgy and Psychology in Dialogue;
- EMANATIONS (THE BOOK Book 2).
Each chapter consists of a theoretical base and a number of practical suggestions and resources. Most of the prayers, litanies, and rituals are original; there are also references to other useful worship resources. This book will revolutionize the way you think about worship as pastoral care.
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Confessions of a Sly Psyche 2. Asserting Ourselves Before God 4. Praying our Anger Part 3: Hope Needs Witnesses 6. Hopes Needs an Ironic Imagination Part 4: