SharonG.Thornton1
Thisarticlecontributestocurrentconversationsconcerningtherolepastoralcare andtheologycanplayintherenewalofpubliclife.
KEYWORDS: pastoralcare;healing;theology;publiclife.
Thereisahomesicknessthatispalpableinourlifeatthebeginningofthis newcentury.Peoplearehungryformeaning,asenseofidentityandcommunity wellbeing,perhapswithgreaterintensitythanwenormallyrecognize.Thereisa longingforsomethingold,somethingnew,somethingfamiliarandsecurethatsome call“home.”Butthisideaofhomeincludesmorethantheideaofourindividual households;italsotakesaccountofthatsenseofplacethathasageographical location,historicalroots,andcommunityprideandcommitment.Thereisagenuine desirefortherenewalofourpersonalandcommunallife.Thecentralquestions facingpastoraltheologytoday,then,willinvolveengagingthepervasiveissuesof dislocationinourpersonalandcommonlifeandseekingnewwaystoaddressthis deeplongingforahomecomingforallpeople.Thismeansthatpastoraltheology willbecomemoreinvolvedintherenewalofpubliclifeasitcontinuestokeep thefaceofthatvulnerableotherclearlyinmind.Inordertodothisanincreasing numberofpastoraltheologiansaresayingthatpastoraltheologyneedstoreclaim itsfaithheritageandecclesialidentityasitseeksnewpartnersofknowledgeto addresstheneedsofcontemporarypeople.
SewardHiltner,knowntosomeasthe“father”ofmodernpastoraltheology, begantotalkabouttherecoveryoftheologyforpastoralcarebackin1958.Since themiddle1970sDonBrowninghasbeeninsistingthatpastoraltheologybecome amorevocalpartnerinthemoraldiscussionstakingplacewithinthechurchand
1SharonG.ThorntonisAssociateProfessorofPastoralTheologyandPastoralCareatAndoverNewton TheologicalSchool,210HerrickRoad,inNewtonCentre,MA02459-2243.
society.AndaboutthatsametimePeggyAnnWaybroughtoneofthefirststrong feministvoicestothefield.Duringthelasttentofifteenyearsawholechorusof newvoiceshasemergedtochallengeandre-shapethefieldofpastoralcareand theology.Perhapsnothingsignifiesthisemergingtraditionmorethantherecent volumeeditedbyBritaGill-AusternandBonnieMiller-McLemore, Feministand WomanistPastoralTheology.Theauthorsinthisvolumerepresentdifferentfaith perspectivesanddifferentculturalandethnicbackgrounds.Theytalkaboutwhatit meanstobeapastoraltheologiantodayinapluralisticworldhungryformeaning whensomanyareasinourlivesweoncethoughtweresecureareopenforquestion andre-examination.Issuesofdislocationandthedesireforhomecomingarebeing articulatedindiverseandpowerfulways.
Atthesametimethisrenewedcourtshipoftheologyandthevariouscommunitiesoffaithpromisesnosimplereunion,itisratheraverycomplicatedmatter. Forexample,thereisnotacommonunderstandingoftheologytoday.AnillustrationofthisisthesituationmyspouseandIexperiencedwhenwejointlyapplied foratheologypositioninareligiousstudiesdepartmentataCatholicUniversity. ItwastobetheirfirstappointmentofaProtestanttheologianastheysoughtto diversifytheirfaculty.WhenwewentfortheinterviewItalkedaboutpastoral theology,constructivetheology,feministtheology,andliberationtheology.My spousetalkedaboutcontextualtheology,AsianAmericantheology,andissuesof “liminalityandinbetweenness.”ThefolksaroundthetablewhowereinterviewinguslookedatusasthoughwewerefromMars.Theyhadbeenassumingthat ProtestanttheologymeantwewouldbetalkingparticularlyaboutReformation Theologies,Neo-Orthodoxtheologies,oratleastWesternProtestanthistorical theology.(Welearnedlaterthattheysuspendedtheirsearchandre-definedthe position.)Theirresponsetouswasnotunique.Thereisnoconsensusonwhat theologyisinmanyseminariesacrossthecountryastheyalsoarestrugglingwith whatitmeanstodotheologytoday.
Thestruggletodefinetheologybecomesmorecomplexasvoicesthathave notbeenapartofthepredominanttheologicaldiscoursehereinNorthAmericaare interpretingthebiblicalfaithinwaysthatreflectdifferentworldviewsandinterests previouslynotaccented.Feminists/womanists/mujeristas,peopleofcolor,and otherunderrepresentedgroupswithinourculture,aswellasvoicesarisingfrom otherpartsoftheworld,arecallingintoquestioncertainaspectsandevensomeof theveryfoundationsofmuchofWesternChristianthought.Aspastoraltheologians seektoreclaimtheirfaithorientationswearealsochallengedtorecognizethese manydifferingviewsandtraditions.Theycallustonotonlyreclaimbuttoreexamineourownperspectives.
Themovementofpastoralcareandtheologytowardatheologicalandecclesialcenterishappeningatthesametimethatothershiftsareoccurringwithin theologicaleducationanddenominationalsettings.Forthepastdecadeorsowhat peoplelikeEdwardFarley,BarbaraWheeler,DavidKelsey,RebeccaChoppand
WoundsofDislocationandtheYearningforHome:Re-ImaginingPastoralTheology303
othershavetermedthe“clericalparadigm”hasbeenincreasinglyquestionedand challengedbothinpracticeandintheory.Thewholefieldofcongregationalstudies exemplifiesthis.The“clericalparadigm”isincreasinglybeingreplacedbywhat canbecalleda“communityoffaith”paradigm.Recastaccordingtothisalternate, theologicaleducationincludesthedisciplinednurtureofknowledgeandunderstandingessentialtotheidentityandexistenceofanentirecommunityoffaith (Pacala,1989).Increasingly,questionsabouthowcongregations“practice”their ministriesarebeingaddressed.Insteadoffocusingexclusivelyonpersonalcrises, pastoralcarealsoaskswhatcriticalissuesarefacingthewholecommunityoffaith. AtPacificSchoolofReligion,whereIhavebeenteaching,Iseethisshiftfrom clergy-centeredknowledgetocommunityoffaitheducationinthewaytheschool hasmodifiedthequestionsontheDoctorofMinistryapplicationform.Whereit onceasked“What‘ministryspecialty’areyouinterestedindeveloping(theassumptionbeing:whatdoyouwanttoidentifyasyourprofessionalexpertise ... ) itnowasks“Whatcriticalissuesarefacingthecommunityoffaithinwhichyou arealeader?”and“Howwillyouusethiscontinuingeducationtohelpyour communityengagethemmoreeffectivelyinwhatisoftencalledthe‘practice’of ministry?”
Butagain,thisshifttoacommunityoffaithfocusisamorecomplicated matterthatitmayfirstappear.Forthoseofuswhoteachinseminaries,wecan nolongerassumethatstudentshavebeenactiveChristiansformorethanafew monthsorthattheyknowchurchhistoryoranythingabouttheBible.Furthermore, fewhaveliberalartseducation(McMurtie,2000).
ArecentarticleinTheChronicleofHigherEducationsuggeststhefollowing: “Anupdatedprofileofthemodernseminarystudentmightlooksomethinglike this:Asuccessful,40-year-oldlawyerdecidesthatshewantstodosomething moremeaningfulwithherlife.Herinterestinreligionhaswaxedandwaned sincechildhood,butinrecentyearsshe’sbeenheavilyinvolvedwithaparticular churchandthinksthattheministrymightbehercalling.Althoughshehasonly modestfamiliaritywiththeBibleandlittleknowledgeoftheologicalconcepts orchurchhistory,sheenrollsinagraduatedivinityprogrampart-timetotest thewaters”(McMurtrie,2000).Suchstudentspresentenormouschallengesto seminariesandtopastoraltheologians.Whatwillpastoralcareandtheologylook likeastheologicaleducationcontinuestomovefroma“clericalparadigm”tothat ofthe“communityoffaith?”Whatwillitlooklikeaswemeetstudentswithlittle experienceincommunitiesoffaithorwiththelanguageandformsofreligious practice?Whatwillpastoralcareandtheologylooklikeaswecontinuetoseek tofindanauthenticidentitywithintheologyandecclesiology?Theliteratureis emergingbutthesehorizonsarestillnotfullycharted.
Whilethesequestionsareposedtotheologicaleducationasawholeand pastoraltheologyinparticular,theyarenotconfinedtohighereducationalone. Theyareaskedwithinourbroaderhistorical,social,andculturalcontext,andthe
waysthatweengagethemmakeadifferenceinhowwelivebeyondourclassrooms, boardrooms,andsanctuaries.
Itisacomplextimeforpastoralcareandtheology.WalterBrueggemannhas said,“Vitalityinministrycomesinhelpingpeoplelinkpersonallifetotheplaces whereGodisatworkinlargercontexts Therearenopersonalissuesthatare notofapiecewiththegreatpublicissues.Todividethingsupintoprophetic andpastoralistobetrayboth(Brueggemann,p.18).”Itistimelythatpastoral theologiansareengagingtheissuesofdislocationandthelongingforhomecoming, therenewalofourcommonlife.Pastoraltheologianscantaketheseissuesseriously bycriticallyreclaimingourtheologicalheritageandcultivatingourecclesialcenter, ascomplicatedasthismaybe.
Displacementandhomecomingarethemesofexileandreturnthathavebeen playedoutoverandoveragaininourJewishandChristianfaith,whichiswhy theystillspeaktoustoday.Theyofferavisionfortherenewalofourcommon life.AparticularpassageintheBookofJeremiahexploresthesethemesfurther andcangiveussomecluesforaddressingourownsituation.
ISSUESOFDISLOCATIONANDDISPLACEMENT:THEBIBLICAL WOUNDSOFJUDAH
“Mygriefisbeyondhealing,myheartissickwithinme. Hark,thecryofthedaughterofmypeople
Fromthelengthandbreadthoftheland: IstheLordnotinZion?IsherKingnotinher?
Whyhavetheyprovokedmetoangerwiththeirgravenimages, Andwiththeirforeignidols?
Theharvestispast,thesummerisended, Andwearenotsaved.
Forthewoundofthedaughterofmypeopleismyheartwounded, Imourn,anddismayhastakenholdonme.
IstherenobalminGilead?
Istherenophysicianthere?
Whythenhasthehealthofthedaughterofmypeople Notbeenrestored?”
—Jeremiah8:18–22
JeremiahiswritingthesewordsatapivotaltimeinthelifeofJudah.Justhow crucialatimeitisstillneedstobefullydisclosed.WhatisclearinthispassagehoweveristhatJudahisexperiencingadeepsenseofisolationandexile.Jeremiahis speakingtothepeopleofJudahwhoareexperiencingincredibledislocation.UpuntilthistimeJeremiahhadbeenchastisingthepeoplefortheirunfaithfulnesstotheir Godandforchasingafterfalsegodsandidols.Butthewordsofthispassageshow himnowexperiencingutterdespairoverwhatappearstobethetotaldestructionof Judah.Whiletheexactnatureofthedisasterisnotgiven,thepointisthatJeremiah beginstoidentifywiththepainofthepeopleofJudaheventhoughpreviouslyhe hadbeenprophesyingagainstthem.Hisownheartisnowbrokenbythedevastation
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ofthepeoplehelovesandjudges.Furthermore,asaspokespersonforGod,herevealsthebrokenheartedGodJudahhasforsaken.Thispoem,foundinCh.8:18-9:1, expressestheprophet’sprofoundgriefoverwhathasbefallenthepeople.
Othatmyheadwereaspringof Water, Andmyeyesafountainoftears, SothatImightweepdayand Night Fortheslainofmypoor People!
—Jeremiah9:1
ThedislocationissuereflectsthedepthofbrokennessofthepeopleofJudah. Whethertheybroughtitonthemselvesorwhetheritwasvisiteduponthemisnot thequestionatthispoint;ratheritisthestarkrealityoftheirutterdevastation. Thereis“nobalminGilead.”ThereisnoreliefforthesufferingofJudah.Thereis nophysiciantoofferhealing.Jeremiahisexpressingthatnullpointwhereneither healthnorlifeappearsviable.Theevidenceofsuchseveremiseryandpainstrikes attheheartofthisprophetandmoveshimbeyondhispronouncementofjudgment toaplacewherethedepthofhisownsoulispierced.Anewsenseofcompassionfor thepeoplehelovesandrebukesbecomesaburning,churningagony.Heyearnsin tormentfortherestorationofJudah.HislongingreflectsevenYahweh’sdeepdesire forJudah’s“homecoming.”Thegreatprophetdoesnotjuststudythesituationof thepeopleofJudah,andhedoesnotrepresentaGodwhosimplylooksfrom afaruponthesufferingofthesepeople.Jeremiahbeginstoidentifywiththevery woundednessofJudah.Somehavecalledthispassagethemostpoignantelegy tothewoundedtobefoundinallofscripture.Thisprofoundcombinationof brokennessandcompassioncanfeedtheimaginationofpastoraltheologians.
ThewoundsofJudahinthispassagepointtothestateofdis-easeordisplacementofpeople.Woundednessisadisplacementissue.Jeremiah’sanguish expressesayearningfortherestorationofJudah—forJudahtoreturntoherGod andlive“athome”onceagaininalandofwellbeing.Thepassagejuxtaposes displacementandthelongingforreturn—thehopeforhomecomingwhichspeaks soclearlytoustoday.
ISSUESOFDISLOCATIONANDDISPLACEMENT:THEWOUNDS OFCONTEMPORARYLIFE
Thewoundisstillapowerfulimagetodayforthepainofdisplacementand dislocationthatpeopleinthissocietyandthisworldareexperiencing.Withinour ownmemorieswesawMartinLutherKingJr.lookdeeplyintothewoundofa nation.Hechastisedourdistortedwayoflivingandyearneddeeplyforanewday. “Ihaveadream,”hesaid,asbrokennessandcompassioncombinedinhimtooffer avisionthatstillhaspowertoday.
PastorGordonChoyceoftheChurchofGodinChristinBerkeley, Californiaalsoseesthesufferinginhiscommunity.Hischurchislocatedin oneoftheobviouslywoundedsectionsofthecity.Homelessandjoblesspeoplecometothechurchdoorsdaily.Theyareevidentaspeoplegatherforworship onSundaymorning.Brokennessandcompassionhavecombinedinapowerful wayforPastorChoyceandhiscongregation.Togethertheycross-denominational barriers,churchandstatebarriers,racialbarriers,andclassbarrierstoengage increativeandeffectivecommunityrenewalprojects.Inrecentyearstheyhave establishedaffordablehousingunits,substanceabuseprograms,homelessyouth programs,tutoringandjobplacementprograms,andmore.Displacementisstill awoundofcontemporarylifeandthelongingforhomecomingisrealinthe livesofmenandwomenwholiveinourcommunitiesandparticipateinour churches.
Yet,perhapstofocusonwoundednessordisplacementmaysoundalittle inappropriatetosometoday.Afterall,hereinNorthAmericatheeconomyseems healthyandrobust.Wearemoreprosperousthaneverbefore.Forthefirsttime indecadesinsteadofworryingaboutanationaldebt,wearedebatingwhattodo withourunexpectedsurplus.Butalongsidethisnewlyacquiredwealthwearein anagriculturalcrisis.Thisisdislocation.Thereishighunemploymentinrural areas.Thistooisdislocation.Everywherethegapbetweentheveryrichandthe under-classiswidening.Thisisdislocationagain.Wearetherichestnationinthe worldandwearefullofstarvingpeople.Somethingiswrong.
Whileoureconomyisflourishing,wearenot.Insteadofaclimateofhope, manyofusliveinfear.Feariseverywhere.Ithashelpedbuildourmodernprison industry.Fearhascontributedtothemanyfacesofviolenceweareexperiencing inourlivestoday.Itaddstothegrowingmiserythatundocumentedresidents experiencethroughharsherimmigrationlaws.Ittakestoourstreetsinnewforms of“roadrage.”Andfearbreedshatred.Hatecrimesareontheriseagaininmany partsofthecountryagainstJewishcommunities,gaysandlesbians,African,Asian, andHispanicAmericans.Sadlyourchildrenaretellingthistoustooastheyact itoutthroughthetragicdramaofschoolyardkillings.Theseeffectsoffearare unmistakablesignsofdislocation.
Somethingisradicallywrong.Andpartofwhatiswrongisthatoureconomic successisbuiltonthebacksofotherswhoselaborpaysforourcomfort.Thisnot onlyharmsothersandhelpsentrenchanunderclass.Itdiminishesus.Sociologist RobertBellahtalksaboutthedifferencebetweenthecultureofthecontentedand thecultureoftheunderclass.Hesaysthatthepeopleoftheunderclassareprecisely theonesthatthepeopleofthecontentedculturewoulddoanythingtogetaway from.Thereisadeepconnectionbetweentheinjusticethatweoftheso-calledfirst worldperpetrateontherestoftheworldandourownpsychologicalandspiritual misery.Thematerialsufferingofthetwo-thirdsworldandourdis-easeinthefirst areofonepiece.Weareinterrelated.Humandignityisconstructedthatway.Itis
WoundsofDislocationandtheYearningforHome:Re-ImaginingPastoralTheology307 indivisible.Soishumanmalaise.Thisisthetheologicalmeaningofglobalization. Andthisglobalrealityinformsacentraltheologicalagendaforthe21stcentury. Thisisapastoralissue.
Wounds,then,arenotjustindividualinjuriesbutareinjuriesintheheartof thewholecommunity.Becauseofthis,wearefacingwoundednessatthevery coreofourbeing.Somehavesuggestedthatwe,inoursociety,areheadingtoward whatcouldbecalledanullpoint,apointofnoreturn,atleastatimeofsevere changefromwhatwehaveknownbeforenow.Thisisapastoralissueofsevere magnitude.Forpastoraltheologyitmeansthatwenotonlyneedtodevelopand expandexistingpracticesofinterpersonalpastoralcare,weneedtodotheharder thing,examinehowwehavebecomecomplicitinexploitingothersthroughour verytheoriesandtheologiesthatsupportthesepractices.
Weneedtobeaskingtherightquestions.Howcanpastoraltheologyandthe practiceofpastoralcareengagethewoundednessthatgoesbeyondtherealmof personalsorrowanddevelopalinkagebetweenthepersonalandsocialandpolitical realms?LikeJeremiah,howmightpastoraltheologyidentifysocloselywiththe woundednessofthisworldthatourownheartswillbepiercedwiththelongingfor renewalandwellbeing?Howwillweengageinissuesofhomecominginterms ofthetasksofsocietalreconciliationandthehealingrequiredinourworld?For pastoraltheologytobeeffectiveandrelevantinresponsetothesequestionsitwill needtotakecommunitiesoffaithseriouslyinformulatingtheologicalquestions andformingfaithfulresponses.Pastoraltheologianswillalsoneedtolookfor newsourcesofknowledgethatcaninformtheirtheoriesandpractices,suchas economics,culturalstudies,andanthropology.
Toengagepastoralissuesofdislocationandthelongingforhomecoming willinvolvepastoraltheologyinareasofactivitythatarefamiliarbutnotalways associatedwithpastoralcare.Theyinclude:thecreationofspeechforthosewhose voiceshavebeensilentorabsent;thepublicexpressionofgriefoverthewoundednessintheheartofourcommunity;andactionsforchangeinoursocialstructures thatperpetuatesuffering.Whatmightthisbegintolooklikeinpractice?
AVISIONOFHOMECOMING:THESANFRANCISCO NETWORKMINISTRIES
Homecominginvolvesthecreationofspeechforthosewhosevoiceshave beensilentorabsent.Hearingandspeakingarepastoralactionsthatcanrespond toissuesofdislocationanddisplacement.TheSanFranciscoNetworkMinistries isengagedinjustsuchpastoralworkinanurbanministrythatreachesouttothe peoplewhoareverypoorwholiveinanareaofthecityofSanFranciscocalled theTenderloin.Apriorityforthisministryistohelpthesepeoplehaveavoice toservetheirownwellbeing.Listeningtopeopleandfindingwaysforthemto
speakoutabouttheirlivesandtheconditionsinwhichtheyarelivingisakey valueandactivity.Tobesure,therearemanyindividualconversationsthatare heldwithpeoplebutthiswasnotamainpastoralgoal.Outofthoseconversationspublicforumsareorganized,workshopsaredeveloped,andvariousways topublishthepeople’sthoughts,poems,andreflectionsarecreated.ANetwork Journalcarriesmanyoftheirstories.Listeningandhearingarecommonlyacknowledgedasimportantwaysforpreviouslysilentvoicestofindexpression.And “hearingpeopleintospeech”iswidelyunderstoodasasignificantpersonalas wellaspoliticalgoal.Forpastoraltheologythesepracticesareincreasinglytakingapublicform,buttheyneedtobemorecloselyassociatedwithaddressing publicpain.
Homecominginvolvesthepublicexpressionofgriefoverthewoundedness intheheartofourcommunity.Newspeechfrequentlycanbegintheprocessof expressingpainandsorrow.Grief,withallitsattendingcomplexities,remains acentralconcernforpastoralcareandtheology.Hardlyaseminarycourseof studyisofferedthatdoesnottouchonthissubject.However,griefhasseldom beenassociatedwiththeprocessingofpublicpain.Griefisprivate,lonely,an individual’spain.Griefisinternalandisfeltinthepitofone’sstomach,thetightnessofone’schest,thepoundinginone’sears,andthescreamwellingupfrom one’sthroat.Butgriefismorethanthis.Itstentaclesintertwinetheveryfabric ofourlivestogether.Griefhasapublicfaceaswellasaprivateache.AnexampleofthisistheannualAdventMemorialServiceconductedbytheNetwork Ministries.
ThoseofuswhoareChristiansmarktheseasonsoftheyear.Adventmarks thebeginningoftheNewYearandaseasonofanticipationforwhatistocome. TheNetworkMinistriesobservesthistimeoftheyearinaspecialway.Every yeartheyholdamemorialserviceonthestreetsofSanFranciscocommemorating thoseplaceswherethehomelesshavediedduringtheyear.Normallythesedeaths donotrepresenthopefornewpossibilities.Instead,thedeathofoneofthese peopleisoftenanonymous,seldomnoted,andfrequentlyignored.Butduringthe seasonofAdventsomethingdifferentisexperienced.Thehomelesscommunity gathersalongwithotherlocalresidents,businessfolks,andshopownersasthey movefromplacetoplacewherepeoplehavedied.Itisasimpleservice.Songsare sung.Scripturesarereadfromthedifferentfaithtraditions:Judaism,Christianity, Islam,andBuddhism.Andateachplacewheresomeonehasdiedtheirnameis readoutloudbyoneoftheparticipantsinthememorialservice.Eachperson’s nameisreadseparatelyattheplacewhereaman,woman,orchildhasdied.It isnotagroupmemorial.Eachnameisrememberedandreadseparatelybecause eachpersondiedoneatatime.Everysinglenameiscalledsoeachonecanbe recognized,remembered,andrespected.
Thispublicactofrememberingandmourninghasbecomeapowerfulavenue forexpressingthegriefthatawholecommunityexperiences.Themembersof
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thehomelesscommunityandthehousedandsalariedcometorecognizeandeven knowoneanother.Inasmallwaythisannualserviceprovidesawayfordifferent peoplefromdifferentplacesinlifetorecognizetheirhumanties.Itoffersatimeand aplaceforpeopletoacknowledgethewaystheyhavesharedsomecommonspace. Andperhapsnotsosurprisingly,thispublicmemorialservicethatrecognizesa community’ssharedgriefleadstonewsocialawareness.LatinAmericanliberation theologianscallthisnewawareness conscientizacao.Itisamotivatingforcefor joininginactionsofsolidaritywiththosewhoaresuffering.Itisanimportant aspectformovingfromdislocationtohomecoming.
Perhapsmostofall,homecomingwillinvolveactionsgearedtowardchangingthesocialstructuresthatperpetuatesuffering.Everyyearatthecloseofthe memorialservicethepeoplefromallthedifferentcommunitiesmarchtogetherto cityhallwheretheypresentpetitionsaskingforlegalandpoliticalresponsesto theplightofthosewhoselivesareatstakeonthestreetsofthecity.Sometimes thosewhohelporganizethememorialserviceareaskedwhytheyhavethemat all:“Wouldn’titjustmakemoresensetogatherandmarchforbetterconditions andchangesincitypolicyregardingthehomelesssituation?”Oneperson’sresponsewas“No.Firstwegrieveandthenwemarch.”Theenergyandmotivation thatgetsreleasedthroughthepublicmemorialservicefuelspublicaction.Grief publiclyexpressedinitiatesthataction.Thepublicexpressionofgriefbecomes theoccasionfordisturbingtheoldorder.Somethingnewbreaksinthathintsatan alternativeworldofcareandmeaning.AtthatmomentwhenCityHallandcity streetsmeetandbegintorecognizeeachother,brokennessandcompassionstart tocometogetherinapowerfulway.
Whenpastoraltheologyengagesinexperiencesofdislocationandprojectsof homecomingitisparticipatinginthethreestepsDorotheeSoellehasoutlinedfor transformingpassiveanddebilitatingsufferingintoactiveandpassionatesuffering. First,sufferingmustbemovedoutofinarticulatepainintoanexpressionofgrief andlament.Next,sufferingmustbeanalyzedwithinthesocialandhistorical contextinwhichitisexperienced.Andthird,sufferersmustjointogethertocombat circumstancesandstructuresthatperpetuateconditionsofsuffering.Thisinvites pastoraltheologytoidentifysocloselywiththewoundednessofthisworldthat ourownheartswillbepiercedwiththelongingforrenewalandwellbeing.This “piercing”promotessolidarity.
Onlyrecentlyhasthedeepwoundednessinourcorporatelifebeguntobe acknowledgedpubliclyandithasyettobetrulygrieved.Theagendaforcontemporarypastoraltheologyneedstomorefullytakethisintoaccountandmakeita priority.Inordertodothisweneedtore-imaginepastoraltheologythroughthe eyesofthewoundedwhocanhelpleadustonewwaysofrestoringourcommunitiessothatourliveswillflourishoncemore.Whileachallengingundertaking, thisneednotbeadepressingtask.Thepowerofthewoundofthebiblicaltradition isalsothesourceofthepowerofhealing.
THEHEALINGOFWOUNDS:AHOMECOMING STILLTOBEREALIZED
Woundshavebeenapowerfulimageinthebiblicaltraditionexpressingsufferinganddisplacement.EvenduringtheseasonofAdventwerememberthatover thecradleoftheholybirthiscasttheshadowofthecrosswhereaparticularwound wascruellyandunfairlyinflicted.Westandinthisshadowevenaswelongfor thebirthofhopeintoourworld.Yet,woundsinthebiblicaltraditionhavealso beenstrangelyandinseparablytiedtothenotionofhopeandofhealing—eventhe woundthatpiercedtheheartoftheonenamedJesus,thatwecallChrist.Henri Nouwenhassaid,“Thehealingeffectofsomeone’swoundupon‘my’woundisa phenomenonwithwhichwedonotreallyknowhowtodeal.”Butweknowthat ourownabilitytohopecanbeawakenedwhenwemeetsomeonewhomhascome throughwoundedness.Thereissomethingabouttheauthorityofwounds;they signifyenteringthedepthsandfindinghopeagain.
Onsomesubtleandprofoundleveltheexpressionofwoundsrevealswhere thebarrierbetweentheworldandusbreaksdown—wherethepainofdifferences andseparationcanberecognizedandgrieved.TheliturgyoftheLord’sSupper, “Thisismybodybrokenforyou ,”suggeststhatallhumanwoundscanbe broughttothisparticularwoundinordertobehealed.Thebrokenbreadsymbolizes holyspaceformeeting;itpreparesaplaceforthepossibilityofrecognizingone anotherintheembraceoftheholyGod.Whenbreadisbrokenitopensthatspace wherebrokennesandcompassioncometogether—whereawayisofferedfrom dislocationtohomecoming.Thisisheldopentousforhealing.
Wearenothomeyet.Wearehomesick,longingforrestorationofourpersonal andcommunallife.Someoneoncesaid,“Blessedaretheywhoarehomesick,for theyshallcomehome.”Forpastoralcareandtheologytolongforhomemeansto reclaimourmothertongueandtore-learnthefaithasspokenbythebrokenhearted. Thiscanbeoneauthenticattempttocreatespaceforhomecominginourworld— andcomehomeourselves.Thiswillmeantakingourcommonlifeseriouslyin communitiesoffaiththatprovideaplacefornewspeech,thepublicprocessing ofgrief,andactioninsolidaritywiththosewhoseekalternativeworldsofcare andmeaning.Thisisaresurrectionfaith,afutureleaninghopeforahomecoming where“everytearwillbewipedawayanddeathshallbenomore,neithershall therebemourningnorcryingnorpainanymore,fortheformerthingswillhave passedaway.”
REFERENCES
Brueggemann,W.(1986). HopefulImagination.(Minneapolis:FortressPress). McMurtrie,B.(April7,2000).Remediationforthoseunfamiliarwiththefaithbecomespartofa master’s-leveleducation. TheChronicleofHigherEdication Pacala,L.(1989).EducatingGod’speople:Seminariesenteranewage. InTrust