Tag Archives: spiritual care

Pastoral Care/Pastoral Presence

What does chaplaincy/spiritual care to the homeless look like from where I stand? I know that one of the first challenges posed to me as a Clinical Pastoral Education (CPE) candidate was to delineate the difference between chaplain and counselor.  That was posed to me in my first interview and I responded that I did not know but expected that would become clear as my CPE experience progressed.  The question was raised multiple times after.  There were times it felt like it carried a barb.  There were times I thought I heard an agenda.  There were times I was frustrated or felt like somehow I was missing something that seemed clear to others.

Today I am still not quite sure. Today I am much more peaceful at not being quite sure.  In my experience with the men and women whom I encounter it might continue to be questioned whether I am counseling or providing spiritual care.  What I do know is that I have a presence that seems to me to be sheer grace.  This is a presence, a care, a genuineness that is for many compelling.  On my end it is gift.  I chose to call this presence pastoral.  So maybe I am for the moment thinking that it is not about what I am “doing” with the men and women I meet but rather my “being.”

I have suggested from early on that what I do, regardless of what “hat” I wear, is all of the same cloth.  One of my primary professional trainers (therapy) would say that the most important gift we can give the person(s) with whom we are engaging is to “abide.”  That came from a therapist/psychologist/trainer – yet this is the core of what matters to me as a chaplain; this is pastoral care.  Abide.

Maybe as a counselor I am more directive at times although I think it is often valuable to not be directive. Maybe as a counselor I use techniques such as motivational interviewing.  Yet I know that all I know of techniques also informs who I am as a chaplain.  I do know that because I am also a chaplain and the clients know this even though they have not “contracted” with me in that role, there is space for god-talk.  I can ask, “Where is god in this?”  I can refer to childhood Sunday school stories if this is a piece of history they have made available.

At the same time I recognize that another chaplain who felt called to do his/her work here at Healthcare for the Homeless-Houston would shape it differently.  We bring who we are.  We allow ourselves to be open, a channel for the one who is bigger than we.  We trust that, that one knows the combination of gifts and weaknesses and uses them.  Indeed, I tend to believe that, that one, puts us where we are precisely because of the learning and shaping that has come from our history.  My roots/training/experience are as a therapist/counselor.

One arena of training for me has been in trauma, trauma resolution, trauma-informed care.  Training: personal experience and professional education and experience.  This unquestionably informs who I am and what I do as the chaplain.  I consider that pastoral care or pastoral presence dovetails with the concept of trauma-informed care.  My role/stance, is not unlike the concept of universal precautions, i.e. I err on the side of assuming this person comes to me with pain and trauma rather than not.  I, and those I serve, may be better served because I come from a place of support, safety, compassion.  As the protagonist in “A Woman’s Tale” said, “it takes so little to be kind.”

If indeed I assume the person sitting across from me has gone through some trauma, either a single event of multiple events over an extended period of time, there is a better chance that I will remember that trauma by its nature leaves one feeling at risk and out-of-control. What is my heart response to someone about whom I care who may be feeling at risk or out-of-control?

And I work with the homeless:

Homelessness deprives individuals of…basic needs, exposing them to risky, unpredictable environments.  In short, homelessness is more than the absence of physical shelter; it is a stress-filled, dehumanizing, dangerous circumstance in which individuals are at high risk of being witness to or victims of a wide range of violent events.  (Shelter from the Storm: Trauma-Informed Care in Homelessness Service Settings, Elizabeth K Hopper, Elle Bassuk, and Jeffrey Olivet)

Talk about feeling at risk and often out-of-control!

There are other stresses these men and women experience including poverty, discrimination, separation from family, frequent moving, problems relating to various agencies, immigration, health, legal trouble, and lack of resources. Put on top of that substance abuse, mental health, promiscuity, and criminal behavior.

Wow! What is needed; what is helpful; what is most generative: support and compassion or impatience and criticism?  How much is too much? How much can any of us take before our cup is full and we cannot tolerate one more drop?  This is the place for the pastor.  This is the place to “bear ye one another’s burdens.”  Spiritual care may be supporting the other at emptying that cup, even just a few drops.  Just a few drops; a little more hope; a little more energy.

Pastoral presence: as in trauma informed care – asks what happened to you instead of what is wrong with you. It is being supportive, compassionate, patient, receptive, and helpful.  It is about losing the labels and letting the other tell her/his story.  It is about giving time and space for the telling of that story and letting her/him lead. It is respecting her/his voice and choice and recognizing her/his comfort level.  Can I see the world and events through that person’s eyes, the eyes of her/his culture?

I offer support and validation – no judgment. I ask questions – inviting the telling.  I listen – resisting interrupting and having body language that is receptive.  And yes I may get more directive, giving information and resources as appropriate and giving a warm hand-off if possible.  I let the one across from me know that I am available in the future.

I also respect her/him enough to manage my own trauma and stress.

It is not the load that breaks us down…it’s the way we carry it.  -Anonymous

And so I use this post to continue to look at being pastoral in my setting.  In my setting that means, among other things, pay attention: this person across from me has a history that makes today make sense; remember that the other holds the key to her/his life; empower her/him to use it.  And be sure to practice in my life what I offer.

Resources:

  • Trauma Informed Care & Effective Screening, Christine Heyen, MA, Crime Victims’ Services Division, Oregon Department of Justice, Association of Public Health Nursing Supervisors Annual Conference, May 9, 2012
  • Texas, Department of Family and Protective Services training
  • Trauma-Informed Care at Milwaukee County BHD, Barbara Barnes, Claudia Meyer & Martha Williamson
  • The National Child Traumatic Support Network

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May this day

 

Have enough joy

To balance pain

 

Enough warmth

To soften grief

 

Cool breezes

To refresh your soul

 

Companions of heart

To share journey

 

May hope spring forth

Abundant

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all of us love poorly

What does it mean to provide spiritual care to the homeless?

I have ceased to say Mass [in order] to practice love for people in temporal, economic, and social spheres.  When the people have nothing against me, when they have carried out the revolution, then I will return to offering Mass, God willing.  I think that in this way I follow Christ’s injunction, “…leave thy gift upon the altar and go first to be reconciled to thy brothers [and sisters].”                 [See John Gerassi, ed., “Revolutionary Priest: the Complete Writings and Messages of Camilo Torres (New York: Vintage Press, 1971), referenced in Our Passion for Justice by Carter Heyward, page 105]

I have been unable to shake this quote.  What might this mean in my work with the homeless?  At least it means that my first work is for/with the poor and disenfranchised; they are my brothers and sisters, my church, and my community.  When we meet, god is in the midst.  This work is my offering of bread and wine.  It means that I must listen and must continue to listen; that I must continue to learn how to love.  And I must extend forgiveness, compassion, and grace for my inability to love as I would like and to offer the same to all with whom I engage remembering that “all of us love poorly.”  And so it means to leave the altar and to be reconciled, to seek to learn how to love my sisters and brothers.

Forgiveness is the name of love practiced among people who love poorly. The hard truth is that all of us love poorly. We do not even know what we are doing when we hurt others. We need to forgive and be forgiven every day, every hour–unceasingly. That is the great work of love among the fellowship of the weak that is the human family.                                                                                            -Henri J. M. Nouwen

I think it also means that the work is not completed without revolution.  I do not mean a call to arms and a taking of lives.  But I do mean that there must be radical confronting of the systems that thrive on keeping others under foot, whether those others are women, persons of color, different religious and ethnic groups, gays/lesbians, or any other group that is in one way or another kept on the outside of privilege.  I have no doubt that indeed the prevailing culture in which I find myself continues to benefit from keeping others down while privilege remains an exclusive club.

The other day a client noted, with anger, that people do not understand how hard it is to do what one must do as a homeless person to attend to needs.  He talked about being in the hospital for a few days and in that time the shelter where he stayed allowed his possessions to be discarded [or taken for someone else’s profit].

He is correct.  We do not get it.  My story, your story, his story:  No one truly gets it.

I seek to do the great work of love, which is forgiveness.  Maybe this is another take on leaving my gift at the altar to go and be reconciled.  The revolution starts in my own heart as I learn to love, to forgive, and to be forgiven.  It is easy to be critical.  But we all love poorly.  I am grateful for those who offer forgiveness, recognizing that just because I loved poorly did not mean I did not love.  There are others I know who also loved poorly.  I think I am the poorer if I concluded therefore that they did not love at all.

 

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“…love the god…love the neighbor…”

I spent part of this day considering what text we would insert in our Valentine’s card this year.  I found the following quote, again.  And again it challenges me.  I am grateful.

The assignment is to get over your self.  The assignment is to love the God you did not make up with all your heart, soul, strength, and mind, and the second is like unto it: to love the neighbor you also did not make up as if that person were your own strange and particular self.  Do this, and the doing will teach you everything you need to know.  Do this, and you will live.

Barbara Brown Taylor, An Altar in the World, page 105

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god, faith, and no patterns

Recently I listened to a client talk about god, voicing thoughts and questions:  He wondered out loud what he believed about god, where he fit, and about the meaning of faith.  There is the “party line” that he is required to listen to daily: about God and Jesus, salvation, hellfire and damnation.  How does one think; how does one stay grounded and true when subjected to the daily deluge of someone else’s belief/agenda?

 

He turned the word faith over in his mind, on his tongue, in our conversation.  He noted the first three steps of AA [paraphrased]:

 

Come to admit that I am powerless and that my life has become unmanageable

Come to believe there is a power higher than myself

Resolved to turn my life and will over

 

His process invited me also to consider –

 

FAITH

 

I wonder if it might be more about coming to know someone, learning who another is, getting a sense of this other in relation to me.  Not about getting what I want or what I think I want, but knowing in my core, in my very DNA that the other has my best interests at heart, knowing that the other thinks well towards me, “thoughts of peace and not of evil.”

 

 Faith, confidence, may be as is written: “The substance of things hoped for, the evidence of things not seen,” but confidence grounded in knowing the one who holds. 

 

So may it also be about presuppositions?  Do I believe that the universe is safe?  Do I deserve good?  Do I believe that I am safe in this universe?  Do I believe in benevolence?  Do I believe that there is one whose thoughts towards me are of good and not evil?  Do I believe there is one who is committed to life [my life] and love regardless of merit?  Do I believe that this one is life and love because of no other reason than that life and love are this one’s very essence? 

 

My client explores some of this in the context of recovery and holds the awareness, realistic and disturbing both, that relapse is an ever present risk – so much gained, today; can so easily be lost.  He talks about control.  I am strongly suspicious that faith has nothing to do with control.  He recognizes so much of his life has run with the belief that if he wants something done or something done right, he must do it himself.

 

Where do we get the idea of control?  May this be one of the presuppositions brought to our exploration?  And if control is part of my core belief, what does it do to trust?  No one else is going to do it right or at least do it the way I would.  Anxiety may be the antithesis of trust.

 

“Trust” – “Let go.” 

 

An artist-friend used to say that she never made a pattern because then she never made a mistake, that how it came out was exactly the way it was supposed to be.   

 

 

 God

Who are you?

Can I trust you?

 

I haven’t a clue

Really

 

Oh

I know what I have been taught

I listen

 

Their words keep coming

But those are words

And it is

 

You

 

I seek

 

Faith

I do not know

I do not understand

 

I have learned the definitions

Know the scriptures

Can recite them

Too

 

Faith is the substance of

Things hoped for

The evidence of

Things not seen

 

That has nothing to do with

Understanding

 

I know the need for control –

Do it

Myself

Need to do it

Myself

Just to be

Sure

It is done

Right

 

Is it possible?

Really

To trust

Let go

 

Are you good?

Please

Tell me that you are

Good

Tell me that

You

Are More

 

Holy Writ says

Your thoughts of me are

Of good

Not evil

 

No stones for

Bread

 

I have a friend who claims

To never make a pattern

You see

That means she never

Makes a mistake

It is just as it

Should be

Regardless

 

Am I?

Just as I

Should be

Regardless

 

Beloved

A work of art

Created

In the image

 

Something I cannot

Really prove

Until I try it on

 

Until I try it on

 

“Seeker there is no path

The path is made by walking”[1]


[1] Adapted from a poem by Antonio Machado

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The prayers that appear on the pages of this blog:

Each week I have the privilege of being a chaplain with the homeless of Houston.  These men and women are so gracious.  I am honored.  In the pages of this blog I write thoughts and prayers that arise from these encounters, sometimes in response to individuals and sometimes catching the essence of multiple encounters. 

 

I believe there is one who is greater than all of us.  This one shows up in these men and women on the street, at outreach, breakfast, in the medical clinic.  This one reminds me that showing up, being with, may be the most important thing I ever do.

 

I get it.  And I don’t.  I am grateful for continued days to learn to be, to listen.  I will continue to learn to “get it.”

 

And I count on this one who has promised to keep “showing up” with me.

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THIS IS MY PRAYER

Who am I

Lord

To think

I know when

Another is

Grandiose

Delusional

Or based in reality

 

And whose

Reality

Mine

Theirs

Yours

 

I am

Reminded

That we need

All of us

Everyone

Need

Someone to listen

To abide

To be with

 

Allow me to

Be with

As you are

With me

 

Grant it

Please

                                                                                                4/22/2010

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thoughts on resurrection

Do we have any other way of looking at the world around us than through the filters of our own particular histories? 

I am haunted by the image used by Flannery O’Connor in her novel, Wise Blood [1952, Harcourt, Brace and Company]: Jesus is identified as “the ragged figure who moves from tree to tree in the back of [Hazel, the protagonist’s] mind.”  I am haunted and strangely grateful that there is something [someone] bigger than I that remains, no matter where I run or how much I flail against it, and of whom I get glimpses moving from tree to tree. 

And I believe that in this haunting is life and salvation.

I am a chaplain.  The men and women whom I serve have their own histories and their own filters through which they see the world.  They have their own “ragged figures” moving from tree to tree in the recesses of their lives.  There is sadness in this; there is a grace in this.  I am grateful for that ragged figure that reminds me of love and grace.

For me: The church in which I grew up was like a harsh parent.  There I learned to be afraid, afraid that I would never be acceptable or good enough, afraid that I would never get the formula quite right.  This was the place where in the name of love and God the measuring stick against which all since has been measured was instilled.  And even so it was there that I learned and soaked in the confidence that God was rock and center and solid. 

I have spent my life attuning the ear of my heart to hear God and separate, the best I can, the voice of God from the voice of the church of my history.  I am grateful for those who have been part of the ongoing writing and rewriting of my story – reminding me, teaching me, that God is loving and gracious.

Our stories are part of our life and salvation. 

Christians are in the forty days after Easter.  Resurrection/new life keeps coming.  I pray for resurrection and for continued grace to attune our ears to recognize the voice of God

For myself, I continue to learn to not use that early measuring stick on myself or others around me.  I continue to learn to love and be loved.  There will always be a certain haunting, a certain residue of days gone.  Even this is grace, reassurance of the care and presence of ONE who is larger than I who loves me more than I can imagine. 

That ragged figure – God – Is moving from tree to tree – There – In the back…    

Let it be so.

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THIS IS MY PRAYER

Today

There are those who say

Good-bye

For the last time

 

Our lives are

So fleeting

 

Comfort and

Hold close

Those who grieve

Today

 

And for those

Who stand in the

Enigma

 

What a word

When it applies to

Your son

 

Enigma

When those who

Know

Know nothing

And you are

Powerless

To help

God

Please help

 

Thou who art

Goodness

 

4/5/2010                         

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Thoughts on Wholeness

Elizabeth O’Connor in her book Our Many Selves [page 138] quotes Sam Keen [Apology of Wonder, pages 207-208]:

 “Radical self acceptance and integration require that we accept all that has made us what we are.  To be grateful that we are involves gratitude for what has made us as we are. Thus, both gratitude and forgiveness are both essential to wholeness.”

 I am a chaplain.  My primary work is with the homeless.  My commitment is to show up, to walk with these men and women as they are willing, sharing their celebrations and hopes, their losses and despair.  That so many let me is an honor and a gift.

 As I listen to these men and women I wonder: What does wholeness [“gratitude”/”forgiveness”] mean, here, now, for this person?  – for this person who has no place to sleep except on the street?  – for this person who talks about constantly being exploited?  – or this person unable to get or maintain work? 

 It is one thing to come to believe for myself that my wholeness comes with gratitude and forgiveness, with acceptance for all that has made me who I am.  Do I have a right to believe that these may be necessary ingredients for another’s wholeness?  Or specifically, do I have a right to believe that these may be important for the wholeness of the men and women who talk to me on the street? 

 Does acceptance mean calling wrong right and remaining passive in the face of injustice, trauma, and loss?  Wrong is not right, injustice is not just, and wholeness requires self acceptance and integration.  Yes, and seeds for healing and change are sometimes found in anger and lament. 

 Anger, and the healing that can come with it, does not necessarily cancel out gratitude and forgiveness.  We can lament, howl at pain and loss, and still know gratitude and forgiveness.  We can be angry without being bitter and destructive, can lament and weep without drowning in despair. 

 Anger and lamentation may be evidence that we are still alive and breathing, evidence that there is hope.

 Acceptance: saying yes to life while feeling anger and saying no to injustice.  Gratitude: for the persistent on-going of life, while allowing lamentation in the face of loss and sorrow. Forgiveness: not condoning wrong but being accountable, holding others accountable, and re-membering [putting back together that which has been torn apart.]

 I return to this quote:

 “Thucydides,” the student asked, “when will justice come to Athens?”  And Thucydides answered, “Justice will not come to Athens until those who are not [injured] oppressed are as indignant as those who are [injured].  –Thucydides, Source: The History of the Peloponnesian War, 431-413 BC

 

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