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Drawing on psychological, theological, and cultural studies on suffering, Carrie Doehring encourages counselors to view their ministry through trifocal lenses and include approaches that are premodern (apprehending God through religious rituals), modern (consulting rational and empirical sources), and postmodern (acknowledging the contextual nature of knowledge). Utilizing strategies from all three perspectives, Doehring describes the basic ingredients of a caregiving relationship, shows how to use the caregiver's life experience as a source of authority, and demonstrates how to develop the skill of listening and establish the actual relationship. She then explains the steps of psychological assessment, systemic assessment, and theological reflection, and finally she delineates the basic steps for plans of care: attending to the careseeker's safety, building trust, mourning losses, and reconnecting with the ordinariness of life.
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Customer Reviews
Most Helpful Customer Reviews
1 of 1 people found the following review helpful
Format:Paperback
Had to read the whole book as part of a theology degree. As a beginner in Pastoral Care, I found she offered some good practical points, however it is very much set in an American context so not everything is applicable to the situations and view I encounter in the UK. Easy to read and worth reading once!
Most Helpful Customer Reviews on Amazon.com (beta)
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10 reviews
18 of 24 people found the following review helpful
Postmodern? Not really.
3 Jan 2009
Format:Paperback
I was quite disappointed as I read this book. Doerhing does offer some good solid insights into pastoral care, but these are the same old tired concepts. Doehring has a mechanistic worldview, uses tired psychological concepts,fails to stress the importance of pastoral presence, and perhaps worst of all suggests the ineffective method of treating compulsions symptomatically by isolating the behavior deemed compulsive (say overeating) rather than holistically from the root of compulsion. Effecively putting a band aid on a gaping wound.
Doehring treads dangerously close to encouraging pastoral care providers to exploit the pastoral relationship. She says, "Having access to family in ways that mental health professionals don't, Pastors can identify the role of addiction in a family and break the silence" (92). What, now pastors are detectives? What happened to the understanding that until a person/family wants help, they cannot receive it? In this paragraph she is speaking particularly of drug addiction/alcoholism.
Doehring lacks insight into social oppression, into how by noting that suicidality is higher among certain minorities and in so doing she perpetuates the status quo of oppression, rather than suggesting it is worthwhile to assess for suicidality in any person suffering a crisis (84-5).
There is little evidence of a postmodern approach, here. Doehring advocates th linear, isolative (as in isolate the symptom and fix it), mechanistic approach. And as Diarmuid O'Murchu points out anyone who has had a car break down, fixed the supposed problem only to have it break down again knows such approach only works for sometimes. Thus illustrating she buys into much of psychology's misappropriation of systems theory, in which the linear mechanistic approach is anathema.
POSTIVES are: Doehring differentiates between compulsion and addiction, stresses importnace of listening and hearing the story, offers assesment that is mutilayered albeit still linear. Nice couple of pages on power and power dynamics in the pastoral relationship, but falls flat in application later in the book.
Worth the purchase if you are looking for basic pastoral care, although i would still argue Howard Clinebell is still the best. Doehring approaches pastoral care in a modern way adapting some post-modern concepts to a modern paradigm.
Doehring treads dangerously close to encouraging pastoral care providers to exploit the pastoral relationship. She says, "Having access to family in ways that mental health professionals don't, Pastors can identify the role of addiction in a family and break the silence" (92). What, now pastors are detectives? What happened to the understanding that until a person/family wants help, they cannot receive it? In this paragraph she is speaking particularly of drug addiction/alcoholism.
Doehring lacks insight into social oppression, into how by noting that suicidality is higher among certain minorities and in so doing she perpetuates the status quo of oppression, rather than suggesting it is worthwhile to assess for suicidality in any person suffering a crisis (84-5).
There is little evidence of a postmodern approach, here. Doehring advocates th linear, isolative (as in isolate the symptom and fix it), mechanistic approach. And as Diarmuid O'Murchu points out anyone who has had a car break down, fixed the supposed problem only to have it break down again knows such approach only works for sometimes. Thus illustrating she buys into much of psychology's misappropriation of systems theory, in which the linear mechanistic approach is anathema.
POSTIVES are: Doehring differentiates between compulsion and addiction, stresses importnace of listening and hearing the story, offers assesment that is mutilayered albeit still linear. Nice couple of pages on power and power dynamics in the pastoral relationship, but falls flat in application later in the book.
Worth the purchase if you are looking for basic pastoral care, although i would still argue Howard Clinebell is still the best. Doehring approaches pastoral care in a modern way adapting some post-modern concepts to a modern paradigm.
Necessary reading.
13 Feb 2012
Format:Paperback|Amazon Verified Purchase
Doehring's voice is essential for those who provide pastoral or spiritual care in a variety of settings. Concise, well organized, and an essential text for clinical pastoral education and chaplaincy.
Some Substance, but biased and agenda driven
3 Nov 2011
Format:Paperback|Amazon Verified Purchase
This book offers an introduction to some basic concepts of pastoral care. However, Doehring draws broad generalities, exercises biases, and relies on the identity politics which drives several sectors of the modern academy.
Although generally against hierarchies, Doehring provides an order in which pastoral care provider's should assess a patient's social identity, "first gender, then race, then class, and so on..." (pg. 102).
It is extremely important to consider gender, racial, class, and cultural differences, and seek justice amidst the problems of prejudice, racism, and oppression, yet this book makes identity politics its underlining theme. In some instances, although the author claims she is open to other cultures, she uses modern, Western, individualistic conceptions of freedom to judge other cultures. Such as when she transcribes verbatims and talks about how a Korean father should and does learn about freedom from his American daughters (pg. 17,26-28).
Perhaps this book would benefit from some incorporation of scriptural and historical approaches to pastoral care, as these are virtually absent.
There are better books on pastoral care available.
Although generally against hierarchies, Doehring provides an order in which pastoral care provider's should assess a patient's social identity, "first gender, then race, then class, and so on..." (pg. 102).
It is extremely important to consider gender, racial, class, and cultural differences, and seek justice amidst the problems of prejudice, racism, and oppression, yet this book makes identity politics its underlining theme. In some instances, although the author claims she is open to other cultures, she uses modern, Western, individualistic conceptions of freedom to judge other cultures. Such as when she transcribes verbatims and talks about how a Korean father should and does learn about freedom from his American daughters (pg. 17,26-28).
Perhaps this book would benefit from some incorporation of scriptural and historical approaches to pastoral care, as these are virtually absent.
There are better books on pastoral care available.
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