A Witness of Integrity: Mission and Pastoral Care
Mission and pastoral care are not words that I typically place within the same sentence. Both terms have a long history of development and can represent conflicting paths and practices to some, at least on the surface. Missional theology involves God’s nature and activity and explores this tangible outworking in the world. Pastoral care involves the care of souls and leans into deep listening for the sake of the other. [1] We can add nuances, but I wonder what operative definitions surface in your community. In this short post, I want to share some initial thoughts I have regarding the relationship among theology, mission, and pastoral care. I want to consider pastoral care as a rich approach to theology and as a mode of discipleship. In addition, I want to suggest that pastoral care has an important part to play in the mission of the church in the world.
I have sensed a tension between pastoral care and other forms of ministry.[2] At times I have seen theological conversations move away from pastoral care or use it as a foil. I noticed an assumption of incompatibility between pastoral care and other church practices. For instance, in healthcare, overt evangelism is taboo and deemed unethical. In traditional forms of ministry, outreach and direct teaching are assumed. I noticed that critiques of pastoral care were often aimed at what was perceived as an anemic theology, an over-reliance on social sciences and psychology, a mere attempt to placate people rather than address issues, or a tendency to confine pastoral care to chaplaincy (thus excluding ministers and the church). However, at the same time, there also appears to be a persistent desire to explore alternative forms of ministry like chaplaincy. I do not want pastoral care to be misrepresented or poorly practiced, especially in terms of chaplaincy. [3] I also do not want to assume that military chaplaincy or health care chaplaincy have the monopoly on the topic either. I am invested in these concerns for four reasons: (1) I believe in the necessity of the church; (2) I believe in chaplaincy and the unique opportunities it affords; (3) I believe pastoral care is a crucial form of ministry and theology; finally, (4) I believe pastoral care is a mode of discipleship. The best entry point for an article like this is this fourth point.
To borrow an image from a fellow chaplain, pastoral care is not sterile. Situations in which pastoral care occurs intersect different belief systems, no religious belief system, painful experiences, honest moments, and celebrations. Stated differently, pastoral care is embedded in all the complexities of everyday experience. A pastoral care giver is a significant representation in these moments (good or bad). As people of faith, we are asked how we will choose to live among others, especially those outside of the church. This challenge is not novel but a question with which the earliest faith communities wrestled. I find 1 Peter an especially helpful guide in moving forward.
The churches in this letter are reminded of their centering faith and hope in Christ and given descriptive images of being a spiritual house, a holy nation, and God’s people. I sense an urgency throughout the letter due to the continual reference to suffering. There was a lot at stake for their faith and mission among the people around them, which explains the attention to their identity and to proper and honorable conduct. Consider the following passage: “Above all, maintain constant love for one another, for love covers a multitude of sins. Be hospitable to one another without complaining like good stewards of the manifold grace of God, serve one another with whatever gift each of you have received” (1 Pet 4:8-10). These faith communities were facing the practical challenge of living as Christians among plurality and possible hostility. In response, they offered witness, hospitality, and service grounded in their integrity developed in Christ. This theological sketch brings me back to pastoral care.
Pastoral care often occurs on the boundaries of our beliefs, influence, comfort, and defined categories. We lean into challenging cultural, social, psychological, and theological questions in real time. In response, we offer ourselves. As Christians grounded in an integrity that is developed in Christ, there is healing power and witness in bringing that presence to those who are searching, hurting, disenchanted, or wounded from spiritual abuse. These are my preliminary thoughts, but my hope for now is that we may consider pastoral care as both a rich mode of discipleship and a needed witness of integrity.
[1] Neither of those sentences are meant as official or full definitions.
[2] I am speaking informally about numerous conversations as opposed to referencing a specific source.
[3] Missional theology has had its challenges and push backs as well, although I will not get into those in this article, since I want to focus on the pastoral care component.
