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nruavrfloufi{v!;y ruso{rivr:vrirtlu16'rro.i r:1U!

rto.ot. rou:1 luuurl'r:vqcu

BA.Bs., M.Div., Th.D.

oror:rifi rnu urrovr:sn-r fi fl rari .'

adnail :a n ! n il 0 a ul il a fr a 1'l yu.i Fl u tLa u a fl ?, 1 u lru.l F] u9U!

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u::fu1ufl:3JI

^dadttilyB?d, roriq. nr:rfia.inrnv{affia.i. udaorn

Potitics for People lnuiuflu ieuud'ild.

touuriu: anrln#u66nur, ilurifl ur6'u

rouuriu, 2552.

^d'lvruln: ttu{na!

^ddLLA v1^l :f,i :tJ fu L0 u tJ0::3J.

Morelt, David and Chai-Anan

Samudavanija. PotiticaI Confticts in

Thail.and: Reform. Reaction, and

Revolution. Cambridge, MA:

Oetgeschl.ager, Gunn and Hain

Publishers, 1981.

PiLgrim, Watter E. Uneasy Neighbors:

Church and State in the New

Testament. Minneapotis, MN: Fortress

Press, 1999.

Smith, Atex G. Siamese Gotd: The Church

in Thailand. Bangkok: KanokBannasan,

1981.

Bangkok: Chutalongkorn University

Press, 1997.

n:{ tYlV!tJl41UA1: d1ln1T, 2547 .

a. ila1ufiou. fl1:1qn:il1:uifi6.lfimi1ilu.

n:{ !ytv'l}.t14'luFr:: :'uJaldu, 2546.

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oufr.rflanriu. firdnYtfi 5. n:.lryrvwurun::

:ruriy urd'at1ilri1 u14{, 2539.

Beastey-Murray, G. R. Revetation. Grand

Rapids, Michigan: Wm. B. Eerdmans

Pubtishing Company, 1983.

Ferguson, Everett. Backgrounds of Earty

Christianity. Second Edition. Grand

Rapids, Michigan: Wm. B. Eerdmans

Publishing Company, 1993.

Jeffers, James S. Greco-Roman World ofthe New Testament Fra Downers

Grove, lllinois: lnterVarsity press, ].999.

Keener, Craig S. Revelation. Grdnd Rapids,

Michigan: Zondervan Publishing House,

2000.

Thailand in Crisis: A Study

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rl?tJLvtflu1

t,dt vAoqv^ j, d eLil tuur,ryryn Lutnn!::u'ln1fl ytu1 t1J0 0? u

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10.

Lt.

h"ifitrrqa:rrfr nr,riofr'fl r6't unrulsil{l:y Lrfl!!f44ddv

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t u 4vvrruForirdtildonr::vildu1 ovt:6n . . .

3.

4.

n''rTI 9l ?, o{u1u1ufl ru oriat naU

"lf I had onty one sermon to preach it

would be a sermon against pride." fir2lfi. i dd i d A U

n 1 Lvl fl U 1 yt X v tyt Fl u t?\ u { L: o { L9t u't L: 0.: uuo ui-tv

Lnu?nun1:moaluFl?1:Jy0{uyla - G. K.

Chesterton

"The test of a preacher is that his

congregation goes away saying, not 'What

a love|.y sermon,' but 'l wi[l. do

someth i n g! "' ?rfi oyhirt:?a6ouu'n rvr nrjfi oJ v- v . e

rfi orirlrorntrj rudr urrnoouti :yu'ii{ " ri1ta!

ty 6 u1 fi 6 il 1 n " n'u " r,t il fro I o'pr n r : ri'l 6'r Lo { 1J I n

oti't{"- Froncis de Soles

"Give me one hundred preachers who

fear nothing but sin and desire nothing but

God, and I care not whether they be

clergymen or taymen, they alone witlshake the gates of Hel.l' and set up the

kingdom of Heaven upon Earth." ,,I:JtJoud4yiu,uuun 1ilfl u14u{:0uFtu yt Lilna't0u LTtauuofl 01n

Fr'r'r1.rutil uastri6'arn1:oyt: ra uuonal nfl : v r{1 t:^i'i r rin rvr rr rin r n rfu o, fi o r fi vr o st:

, X r oya1r ? n t1J 1 n a }J U Q U LlJ U 1 u : U Fl U: n LLA u n O 114 tR q Uil Uo t' s 3 '

t

duar::nlulanfrodrlrujuou - John Wesley

B. h-ivrernurdur

"lf Jesus preached the same message

minister's preach today, He woutd have

never been crucified." fr'tvl:vtu{yt:{Lytplu'td 4 eu qv u A' dut:0{ rFru't nuflulJ0{r,r:1J LlJl!:u Lalyl tytflunu0 uq q - X il tdu 4 uvLuUao!uu v!:v0{Fl L}J}J?un nn:{uu L}Jn1{ tlju

, ', qr

0U'l{ttuuou - Leonord Rovenhill

"The gospel we preach must not be just

something we hear from men or read

from books or even conceived through

our meditation. Unless it is delivered to us

by God, it can serye no spiritual uti[ity."^ d Z' u r rord. d

tJ 1 ? 1J : u tA : 6 yr L: 1 til fl U',t u u Fl 0 { LrJ 11, LU u Ll^t u {j j ,; <i a , u4L:0{yt L:1 Lnuualftnuou 14:oo1u01nuU{6i0

rat o ufi usi l r a 1 n n 1 : rfl 'l rd u r n :r ulrr fi flttiltd'

eir r.iruor nn:v 16'rrr fi s r:r fi ovhifi zuarioin

iryryrru - Wotchmon Nee

"lt is no use walking anywhere to preach

unless our walking is our preaching." trifi

rJ:vTutrjovt:lunr:uduvr'r{lil 1ilfl u1nrufi rirr 1v , i . ^ ,& u o , 3

61 1 LAUil1 {yr t:1 A1 tUU0 UUU L}J Lt LUO141 Ft 1 lyl FtU',t

lJO{t:1 - Froncis of Assisi

"l'd rather be able to pray than to be a

great preacher; Jesus Christ never taught

his disciptes how to preach, but on[y how

to pray. " r,rlJroLtlurinoEr*grulrnn'jrr{Ju

rin ivrorifi Srlraai fl :y ruslil ri uaoual? nr o.i

vr:so.rri'lri'rvrrrur rrriaoulrftoBr*oru - D L

Moody

"We comp[ain today that ministers do not

know how to preach; but is it not equatly

true that our congregations do not know

how to hear? " r:u-noviluri'u'irfr'Yu1ffluunilUI

rvrnurtri r{Ju usifi rnruoit6nrirurafil'jrnrufi o qj

"luriorrJ:vqtfi fl I ruourtriu{Juuafi au ilu - t. t.

Packer

"What is the chief end of preaching? I like

to think it is this: lt is to give men and

women a sense of God and His presence."j

uila:ilro{rfr rvrnurfi cird'cg6oosl: zul6o'jr6oJ id i , q u

tE o r il H o n r :fr o vrjr u"[rivr-l ra {l ua v rr ut6'd'u rTa

ri'r vr:v 16'r rra v n r:il:.i aAnr o {T\: y o { ri

Mortyn Lloyd-Jones

o--1irr1 u Lyq n1: rf, uuuytnrrl"Lunfl.rfi

ry rfi auli'

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U

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uva{flil1 r1\ou't}J10116r16', 6lrooli',ulr ru

ytu

aror:dU:yrl: Bilsysts ro:6fi!t

Dip.Th., M.div.(Hon.)

oror:rifi rqrg yil?nfl 1?{ufi 'ranir.J:vuni6q

a r : a rYu n ru ai'yr : r a-n uai fi q n t'r u ra fi r n u Lra v a n a 1.1

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d' d 'd

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. Yrfrrrtourion:ounirro{L:1fr?unruvinryuayrf,uaavI

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flryurrirrl tuTanlu#

d I tar yuq?u r y va o ty- o* A -1. oirta uv'loitlulot. Hiut'frvfutiuvt': uu"rfratorfiorra}Io'olirflurfioariuauuvl-uofloTamu (nllrvill-r: fluflu:irurar:,2013.), utit i+. (fr tfi vrd;irrinfr rdnunl::rurar:)

eiaufi tdaordsr'

,l1TlillOU?J0.1 fl 1:0nU1 a [U{?,$ t:8J 9lU

- aiaao1.. t0fr6l15uut u?llJt?aI

(the tiving Human Document)

LLou6'u fi. r-rouutu (Anton T. Boisen) fior{Juq.i a y

,,r T L:il n 1 :fl n ul Fl 1U fl 1 :0 R! 1A1 0 { fl 19U 1fl U 1A

luo r:rin r rt rtfrriruuern 1?\v!xdro{ fl 'r :q LLaU

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141 uuurru Lu ra n LLau Lr1;fi nlilarur :crYlfi o nlfiut 6' rr rhfr Lu a r.,r a r fi u r rYr o r n'r : r o { LlJ 1'i 1i,.4 , ^ i' i ,- :J!'r{0ul{Lno?u cJ{a.iriafl :uy!9l0:1nfi 'lu

tJo.i 114U LLA u zuAFl1lJil n fr t0{ L?'1 " n1}lilAdto{rl<a^ 4 ;

t0fla1Tilu1guvllJ{?rl n0 n1:ilu'tu1}J110u01uI

6'r munr ulur o{1J n na rufi oufi'unr:eirurarirf, oI.i , qee4

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t o { l : v a u n r : aio'uua r n ila l u yY{y:.t Fllufi i n

to.inu ttav 6uu1 Flx1tJ14]J1 uQ1 fl rj:vaunr:aitualu

2 nr:t{rj:sTurdornronalriluuddfi fiaett

Rectaiming the Living Human

Document

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q nr nr afi fi nrlril ufl uro na'nrgaiua y fr yB " Lllluto

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U

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railrulvilfir{lutlt6'

- l. r rd<aq3. to:{lJ1UX|U19U?tilU?AI

(The Living Human Web)i^ < .uouu ]JaLao:-tttJndroi (Bonnie Mil.[er-

M c l.em ore) l#nrr u uiu'i rlun r :tri'rfrrJTnrcrodty+Ay&

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irvrufi nir " Lofla1:" tlo.iuouLtu 6'rEJritir

"Tn :rdr u " fi rlfi'nauulJr u n{1{ Lra yd'u{ou, i^

lJ1nfl ?') Rlvtyloolj'tur{r'ir "Inr:lriru " t6'6 6oJ^

ufi o fi uuriu'ravwriurirrufi or fr'uo uluisuuo:::r!!

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da4a

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4tvil { a 0 {'t ru u0'::il }J 9l o u n n a uuI

- vX i, d4. tJtAU.:ttflYVl14?.: [uU

(The Soticitous Shepherd)i d, r -i-i a, .i^ iu 0 1 0 0 u t1J un 1 v! v'{ a u u u{ {,t tl-i uvt u u il fr a n ? o {

fi rgEJri!ra 6rlrornriraoufl o.rv!:y LU{LLavU

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U

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nr:ilivn1fi fl :ufim6n6u ifl u6'u o drrt:ff o'

tfl rurruasaqro.tAuu'tiu1a6o nr:rfi olTul!lyuu9

fl tufl mfl niltt1fl un't'tlJrlo.inl:t0.ir,lnu n1tIU3!,4Av-j

ta u{a L}J tv{ u{ tn u?t 0{nu t:0{ tlj{u? n0 u1{U

n?1l.rYn n:r:rvir11u nr:"lrfrofiu rvirriu usi!'a,d-

u't { Ft : { t1J u r5 0 {fl o { n 1 : fl q a u n ? 1 il 6t n n 0 { 0t'l urri-lpru rovrrvodrl0rn-uan unvfi yasurutrj odrrl:!

fi nru rfl ryrluro{n1iLe'urq fi sirFrrrtlurfi onr:U

LUU?U1:NU'I

9t_ 9a d I5. r.rtau{ltflvYtfla']u1ilUO

(The Courageous Shepherd)A d a' -i<, - U

n1:0fl u1400 tlJu{1uyt}Jrlulua{ f}.iuun?1il

ndrrarryfi o r{Juorrir.J:y n oueir n'rylur1uofr u'rae a i .<

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n?'r:J6'o.in1: nouafl!auu $aufl 'trrf; uaav

m u ro r tri 6'o r a I fr'u ra u'i r v! i u LU { ro,i L{l u 6'u ul r.rU

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- Xtu e q AXa!'ailuu Lo!0n r:1 n't13Jna1ul6U LUytililyr'rnrrl

ei ouTuu ua v nrrr uir u6.rfi r: r r#ut6"[unir n o

n'r : n : u ?i'l tLa v fl 'l :yt utl n dt o I vl : v rEJ cJ " rduIU

duvrq u? nuv!:u r01 rraylJuleatrfr u{JunrrilYnfi& I ' o uty..

l.tuFr{LLAv LilA1tJ1:6ty1A1U LO "

6. t1?6tsil1LBunti6'nruunuerv$U

(The Sel.f-Differentiated Samaritans)

6u adrru#u karuoi (Jeanne Stevenson.idtu+rd-"X

Moessner) {.itUuun t?uu fl a'l?n.tn1il6inu6uU61 3 ^

y ^

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(The Wounded Healer)t&q u r K i a

fl11\V!0UULUn1il L? L9lUt8ui rX LOrJ 1dt?U

(Henri J. M. Nouwen) firr{iulrvua't{Fl1voArlv a a .i a, AYu a I u,

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n1fl vtadflafrsf,ulourai vrlrrloi {Heile

Faber) olalan"LuTr{}ruMa Ltlv{uFr?11

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utrltd,

an?1LrL!ua:{

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v!:uaifl ei'" (4: 10) nuTifi r{iuri1v'ruIn:a:finra

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(The Wise Foo[ Reframed)1r4@dlJ Fr ?'t lJ n a l u n a { fl u 0 u 1.t }J 1 fl : y ?1 ? 1.1 fl 1 v! v,l 0 u

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luil 6o "nr:il:vrfru6'ruoiuo::u" drirun'irc i I s - ou

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1 1. nuuilanrnrirfiafiuauu

or n n1:16'rtjuou6ranlunurin r: uvlyrtirur niUq l i s adlraqjuviuafil 1:rtisr 6. terriam:r (Robert C.

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rra vn'rfrgtllJo{v!;yo{ ri nruoa:r ro aa u fro.i

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Sdadda" nal u01n01 nl: LFI u L:? Ltay?6tyl1{1450riauut0{

nr:rJrio ul#i nqrrli'r{'tu {Ylhiaur:n Lrriuiluqvyu4m':"[rivr Souiufro ri'u n r:vluilynufi m no dlu

U

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12. Y{ulufidaunu[o.i

(The Ascetic Witness)+ a i a, qyo ,< s i v61eu1fl u1a{{ rllu[l lur[1!5nu1 Lnufr uoruLLarU*6, i qyy d c j, da

t1J UV! U 1 UV] A u lFl : t14 U Ft ? 1 u tFl il til u il r o.i fl 1 rl t o {U

Yv o 14 t1 tr|y d " v

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(The lntimate Stranger)

ffL#rir r,JEn rgr ua v fr ir rir rji n rgr drtu d r, n a', f,!!X, u1 Y u I

il { a 0 { Lq tLu fl rl ? 0 0 n 0 1 n La n t 0 { LtlJ u Lt,',r u Fl? 1;.r

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r o.i n 1 :"[fi'Lra v Yr ro r n a r fi #r a o r o d 6'r a ri'u r{Ju!

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rfr uaav frrrJ:vnartrJdrudnrgruva'r6'cy +

il:vnr: 6o ufi orduvrnfulun'r:rir rfiufiim

rJ:vdriu il101nn?1x.r#lrfi'ur5fi afiuauil rliud,,d,4J^tlju:Uo'::l] tLav L!un1: LAuAau Lv!0n1:oRU1a

eiaud gdaO

R1lt'lV{ OUtl O { n1 :0rlu1 a [UlJ SJlJ O {q

lg

:?3J6ITJU

tg. frifiodudruoBuo::ug

(The Diagnostician)d4o44vi<a

fl 19U',lRU 1A n LUilOUflUSJO0'11'1\ 9r1UOU.l OOIJqJ-

nrruf [uriouaa''nvrqr*fr riavr,ra'nrJfr ffi fi rfi nrrr:rd,udd,dld

riiuro na'nucu nr: itjufr rgurfr urafi 60n1:LtJu

rii fi o d'u r r r o? u o:::r fi rgu r fi r r al:"i n r : uir rarU

vv&va,i n u q ? u fl uf, 1 uvt 1 { a.i Fl }.t 1r:o u a n x n ? v u 1 LlJ't!4

fr'or oir"lo ua vuri'n ruiuluudn nr : ua vy#n n r :tA

nraunramiro.irru fl r{Junr:y:r riunl#oBl"loai ^a u d4LLAv{Orl:{ fl1:?UQflUnF}0fl114{LnnLtAy

ut d t

Lt u fl LLU U Fl ? 1 l.i : rl 1 { 6',1 tJ 0 { t14U Fl?',] :J L|n fl Fl 1 {1 0.iur

,jan 1v! rLei au nu fr rq vvirl#rir u urifl 6uu1 lLa u

o'n fr utol6' fi rgtr r u r alufi 1 irir.rtn a drirr url r na d, , .jai ifn ttju uradrfr 6 fr ao fr o vdr ut6' rin uriutrjrarCU

frrcurfilra Lv!:luyalnualuLurtria niu rdrfitI

iru il:vyu'n uavtiutlold' lurLtn:fi fr'nutriU

tri rarrin6 miil u r fin d'{ pr r ar rn:r vv{ urrivrr n ur rr4

tta? {il1 Fl?'r}Jt? u tva o a'l n fl uu 1 fl 1J 1 a n 0 u

11\:'tu?\?fl rll'tfrornr:nr:l:u ffi u6',1ua1 dufr:. ,ni

ua v fr a o : : r u'r { n u o'r a il :'r : 6r u'r vl^ 0'u1#fr nr u^ J 4 \ vv

o519fi1ULriA U50 Lfi:!n1:O?U1\521U?l1{Iv u

rcrn6'ortunr:if,od'uro.rF11981flU1A n{UU Fl?1 !a a, I o 'ua

^ ifi rgu1fl u1a0{ Luua{a1n6u a1u5ufl 19u1fl u1avtoJ

vl't{'tuu

r +. 16sJ uasdrj6nur frruo?uo::u

(The Moral Coach and Counsetor)

d'ruvrfirror nr:r{Jufr rcurfi ura 6o nr: rijulfrri d v

^ q vu

Lrauvru:nu1Fl1uo:u5::1.r Lvnua:J1tnn:arla n:a ,3 , o o - o .j"[u ui fi fr rgtr r fi u r a 6'o r"[ei"[q fi'! 3 rfr ar r f, n vir"lu

n1:{ 1uu6o1uIan rr n n'ir fi on::rfi u'r n Lur?i1

lu n3am 6'n : fi s u:i'i r n'l:uil-a fl 1 :a vtriLi'fiu u A - a qv & td

tu114u1UUAn LilOUfl :vAU0:Uo::U LUA{tU ttnna, -i i^ a ov i X i

ru u yr 1 { 14u { yl Fl 19u'r fl u 1 a a 1 3J 1 : 6t 11, Lv! o La u { 9l yt

tl :vr:rlu ru.i oBu o::il16' n r:u:ia n 1 :fl :ur6"rv ^ A- r o v a

{ui q vr Bu-n o s ri o'lrir fi or n r : rJ fl r-rG vr r r oi u o : : }r, d t \Y r .i u

rJ:vudurirr1lriuri ulourilu n1:fi1:n1v\u1l4 | i' X,q d o

n1:}JFl',t1l.t1.r{ilua{ ta u:onlLtuuu'tyt1{I

o i-oiuo::lvrt'pr Lau a1tJ1:flleitrfro u"[unr:ul-afl 1:

U

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rarotil) uionr:dqfi onfl Lnrue{ei'lt 1 r{lufi n'rd,v4uddd

LUUnU U0ntuuoo'rnn1:ulJanl: flolaov:Jofl

ualuTofl ladarrr:oa.uoBuo::116' uiuq d d 4 u dd o u DLu:vtTm n1:flnulv!:uFl:Jfl:alu:1Jti 114[u n1:

vtajvurirn{lorfi nfi nr6'r u 1 ri'u uto n{ufll{ratodr rfiryrJ:vTutririrt 1

vtAyAts. fnrcirrSo.:r[otfru

(The lndigenous Stofiel.Ler)+ a o o - Cvel O afl uu'rfl ! 1a zu? FlltJ fl LtJ t:0{ t1? Lun r:oiura.i'd,citvt:o { ta 1 0 1 a t! u ri0 { :1? a? u91?u 0 { 6uu 1 n'! 1 a

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vr :u Fl:.t f,i : 0 u 1 { L: n Fl 1 }.t? Dn 1 :il01 asJlj 0 0 0 u Ltu

r{J u rfi u.i n r rlr 6 er r#ueir u 6'r r r q n r ifl n nJ ufi r{i u

:l uu u rai o o r otri uir ri'l {fl r o I rirJ : v n o ! a 1 }.J

, i t \v r s J -!:vn1:10{L:o.iLa1 Lottn Ln:{Fo{ t1]1u}]1u

uaufl :uu?un1: Tn:{ rtol lurrrr:t.rfi oro{add'so4y

n:aLFluutuuLn:{ro{Fi'laou donl:uonzunu; - e4 44a

tn u? nu t!'114:J'tura{ fl'l:lrtimoqto.lv,{? n L?1

dru rflrralr u o vrir pinu"[#:r ottrj eirfr ovrr rfifiU

t{6)daYrvdtu'r14:J1U LUt?9l LLilQuFl0.iv!uflunr:uuunt

ddtdsai14: O Ft',t',ril LAUU?O n Fl 1:J Ln :{ ti0.iil : u n ou Ft ? u_v,u44 rjunourad'n n-o nr:liJnuriu n.):LfiolJTu.t nr:

o q Yv u y o u ^

, ajyt1 1141'0 LoU LLA y fl 1 :14fl uu r,t?I1?\uDR o ta1 L5o{, X A ,, ' 6tyu uty d ^:1? tlJUU Ll\ 0 " lJ? U L14r,t nu Lo tfi uRa fl 1:{11jfl o{vt4..y

1i! : v !0't yt 1 l.J fl a 1.i Fl 2 1 :J yt n t u I fl " n 1 : a u fi 5 1 {4 ! Xo - Z \y , y, ilr:o{:1?LlJUU :J 4 tUFloU Lnun nr:nlulluilru)y .i 3s. ai , dailn0{n1:a1nr:0{u Lnu3.tfl uoruouuuflrrluav

dr4u-Aa01un1:6u?0{frJFtu La0nrl?nun:uan 8.ltzu8ruu-o

dd - ,; i ,.jafl 1unl:6UtFtU',tfl U LLAyU0n lald{fr L!auuLLlat

t*i r uTn : s rd o { u o n rd 1 i 1 u a u LA u q r o r zu a a'rnr i5

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r.J:r:nur

t o. ffa rrvrufrdl o?1sJ14?-{il11#U

(The Agent of Hope) iguyAac

uyr u1ila'lFt 6ufl o14u{r 0 { duu.tnu 1 a 6 a n 1: riju-uo-n'r rr r u {rir n ? 1 }.t 14 ?-.i l 11 fi' 1 u n r : m ot rr u ud o.ls u q---

Fr?'r:.t14i.1 Tnriari unilri (Donatd Capps) t6'

u u n I u v Fl 1 1 :J Fl ] Fl 14i{ ttA u n ?',1 ].t 14 i.i o o n 0 1 n fi'u

- ---y 1i v u aFt?'ttJ Ft't fi14?.i tn u?10.i nu n:yu?un.i:fi50:l uuurorr.J:yaun'lr6f d:unrr rltur-r rfi urriol- << lfl u ru n n 1 T il 14 : o a.i r o { Fl't 1 tJ Fl 1 o y?-{ rtJ u n r uv6l ,l i v qu^ & a ^ 3

L?r LAz lA.iVlUn A A m O{ n1:1141fl n{Uf,OU tR qflUt

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fi uo.irion't:dru rf, u lurruvfi nrurail r{lunr:!utyf,.,^oi;

il 0{ a?{uu] {{ " oufl u1 n1:fi{ Fl?l}J L6iu.lyto'10

rfi qdu " n:uu?un1:ytrrinivrurfi tirulfi'unnaI

6 u m u r n r :fi .i o u1 n rt r{l u n 1 i? 1 { n r o u lJ o.r r.r a.rj , v \ot{!:un0uFl?un1:u0{ [U Luournm LLaunl:il0,i

fl o ut tll u o qr' a u'r { n u ?i'rl ein^ ;flul u n : u u ? u fl -r :

i u n u r n r :'i r sr u ro r o d fi "ri? { Lx a 1 fi rafl 'r y Le 1 u 0.16l'ddvdtu 0 u 1 n 9l ttua 1 lJ 14 : 0 1,1 n t9l o u n 1 :tJ 0 { u o u 0 9t= Fl

J a u 4 dt qv y t

rfi o Guuflvr riuu fr drulri'qnna rirr{our nrrfi 6&ulJUfr',tu

1 7. u1.1rl9t.1n::ri (The Midwife)

Frlt:u ori uaud'u(Karen R. Hanson) 16EJux

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19. u1{ e.tet{n::d rin rciiidr. uavnuuonI

nflillJ1u (The Midwife, Storytetler,

and Reticent Outtaw)

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tadaaud

a101:u51UUvl:'l:?o9ll1Y{1J5

B.Eng., M.C.M., M. Div.

o r o r : du l r n vr : v n-l fi fl r,r ri rr av q:rauq:ranirJ : v u n r{q

-da :.J : a n u n tu?\ uvr : 1 il u a : a 1 ? u u.i Fr u Lta u u rl : t 1 utl9

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u{Juarrfi n uravn:aou:t: r:6nrcrfi nBaert'n:hr rtBo nU

3a, , irvnrrufirijudruuflrrornr:finurua-nam: D. Th.t

ri'r ABGTS

Part 1 Ctassical lmages of Care

1 The Living Human Document

Anton T. Boisen, who is considered to be

the founder of ctinical pastoral education

in America, created this image of pastorat

care from his own experience. He was

admitted into a hospital for his insanity.

He was overwhelmed by a terrifuing idea

about a coming worid catastrophe, and

coutd not cope with it. He reasoned about

his symptoms that " something has

happened which has upset the

foundations upon which his ordinary

reasoning is based". The image of the

tiving human document is an attempt to

read into one's inner self like reading a

book, to make a meaning and purpose out

of it. The task of a pastor is to help a

ctient or church member to look at his

whote range of experience and find

meaning of those experiences.

2 Rectaiming the Living Human

Document

PastoraL counseling is to [isten to and

interpret peopte's stories. Each person

wants to be respected and heard "as

having an authentlcity and lSht of itsown", he or she needs an interpreter and

guide. The main role of pastoraI

counseling is to understand and interpret

people's inner world and to try to help

him to make a new possibil.ity of meaning.

3 The Living Human Web

Bonnie Mi[ler-Mctemore argues that in

pastoral counseling, we need broader

perspectives, not onty looking for the

theologicaI and psychotogicaI contexts,

but atso for a person's contexts ofsocio|.ogy, ethics, gender, cutture, and

public poticy. So, she reptaces Boisen's

word, "document", with a wider and

more comp[icated term "web". A good

i[lustration of this "web" is when a pastor

encounters a person who lives In more

than one cutture such as feminists or

peopLe of cotor. The pastor needs tounderstand the infLuences of bothcuttures upon that person.

4 the Soticitous Shepherd

This may be one of the most poputar

images of a pastor which comes directly

from the teachlng of Jesus and his chief

disciple, Peter (John chapter 10 and 1

Peter chapter 5). The author uses the

parabte of the Good Samaritan to be his

modet of being a so[icitous shepherd. The

Samaritan hetps the wounded man

according to his needs, no justification

from anything etse. Moreover, a shepherd

shoutd look at both of the human needs:

physical and spirituat, specific need and

eternaI gospet. Shepherding is not the

only role of a pastor; he has a[so other

functions such as arranging fe[lowship,

communicating the gospel., etc.

Nevertheless, the uttimate goal of a pastor

is to relate the gospel to the needs of

peopte. Shepherding is not invotved only

in positive things Iike loving, caring,

forgiving. lt sometimes invotves judgment,

especially for straying sheep. However, the

aim of shepherding is atways a hea[ing

one.

5 The Courageous Shepherd

Caring is a high cost business. So, courage

is a major etement in pastoraL care which

the author thinks is so neglected in the

practice of modern pastoral care. When

we look at the shepherd image in the

Bible, it is expressed in great compassion,

sensitive to the need, strong supporting

arms, and setf-sacrificing. lt is with no

doubt that Jesus Himsel.f is the best

modet of this kind of leadership, through

both his teaching and action. From the

shepherd image in the Bibte, there is a catl

for courage for every pastor. The courage

here is not to be equat ivith violence or

physicat strength as in the contemporary

media. This courage has both tenderness

and strength, just as we see it in Jesus'

words, actions, and sufferings. "lt is of

integrity, of an inner whoteness, of a

oneness with God and with humankind,

and of a constant, invincibte l.ove".

6 TheSetf-DifferentiatedSamaritans

The author, Jeanne Stevenson Moessner,

thought about this image in the context of

the pastoraI care for women. Women

have a potential to have problems in

finding their reaI identity and that teads to

a low self-esteem. The author uses the

parable of the Good Samaritan in Luke

chapter 10 to il.lustrate the pastoral care.

There is a cal.I in the parabte tointerconnectedness between the love for

God, neighbor, and setf. ln the parab[e,

the author points out the characters of

the main three groups of people: the

robber, priest and Levite, and the

Samaritan. Their attitude toward the

others can be depicted as "what is yours

is mine" (robber), "what is yours is yours,

mine is mine" (priest and Levite), and

"what is mine is yours" (Samaritan). The

attitude of the Samaritan can describe the

attitude toward se[f of a woman whose

vatue depends on others. The author

argues that a cruciaI aspect of the parable

is that the Samaritan finished the journey.

He helped the victim, but he aLso finished

his own work. So, his attitude toward

others is "what is mine js mine, but I have

enough to share". Women need to love

their own setves because they have great

value and worth.

Part 2 Paradoxical lmages of

Care

7 The Wounded Heater

This image is pictured by a renowned

Dutch Cathotic priest and author, Flenri J.

M. Nouwen. He describes the picture of

the wounded heater as the Messiah who

is sitting among the poor, binding his

wounds one at a time, waiting to be

catted when he is needed. A minister is a

wounded heater because everyone has his

own wound. The major wound which att

ministers share is the wound of"toneliness" which can mean alienation or

isotation. A minister needs to feel at home

with her loneliness in order that she can

understand and hetp others. The main

characteristic of a wounded heal.er is

"hospitatity" which Nouwen defines as

"the ability to pay attention to the guest".

HospitaIity witI be the source forconcentration and community. A minister

should be able to concentrate on others

without any intention, and out ofhospitality, the sense of community can

be fe[t. A person can come to a minister

to share their deeper sel.f without

expecting that a minister can sotve his

every problem. They can share theirpredicaments with each other because

they share the same wound.

8 The Circus Ctown

This image is created by Heije Faber, a

hospital chapl.ain. He found the same

three tensions between a chaptain and a

circus ctown; namety, being a member of

a team and being in isolation, appearing to

be and feeting like amateur among

knowledgeab[e experts, and the need for

study and the necessity to be origina[. A

c[own and a chap[ain have the same

purpose which is to create the reatity out

of the world which seems to be unreal

and intolerabte for peopl.e, either the

audience of a circus, or the patient in a

hospital. They appear to be insignificant,- but they point peopte to the reality.

9 The Wise Foo[

This image has a deep biblicaI root,

especialty from the first chapter of 1

Corinthians, "the foolishness of the cross".

This image c[early emphasizes the priority

of the spirituaI over the materiaI or

physicaI wor[d. There are three elements

which make the foo[ "wise", i.e. simp[icity,

Ioya[ty, and prophecy. The fooI as

simpticity is a refreshing directness in

retating to others and this quality has a

power to expose insincerity and se[f-

deception. The fool as Loyatty is a

willingness to disregard se[f out of a higher

loyaLty. lt is commitment which goes

beyond rationality. This quatity is what

Pau[ says in 1 Corinthians that "we are

fools for Christ's sake" (4:10). The fool as

prophecy is often used by the,Scripture to

draw attention of peopl.e to God's

judgment or God's reversed vatue such as

the story of Hosea and his wife, the story

of the good Samaritan, etc.

10 The Wise Foot Reframed

There is a strong similarity between the

image of the wise foot in pastoral care and

the reframing method. ln the idea of fol.ly

as simpticity, we need to differentiate

between fol|.y as wisdom and fol.l.y as

nonsense. When trying to anatyze a

person's behavior, instead of [ooking in

psychological perspective, the new frame

is "moraI evaluation" which is much

simpter. ln the dimension of the fo[y as

toyalty, the folly is in contrast with the

utopian. The utopian witl try to find the

meaning out of any situation, so, when

the situation is hopeless; there is no point

to stay on. The fol.l.y is the one who finds

meaning "in" each situation, so he can

carry on though there is no hope. The tast

dimension which is the fo[[y as prophecy

is a means many prophets used to

communicate God's message to His

people. A prophet became a fool because

he said what he did not know for sure,

because he said for the parldoxical God.

Jonah woutd be the best exampte of a

prophet becoming a foo[.

1t The lntimate Stranger

As a hospital chaplain in a large medical

center, Robert C. Dykstra often found

himsetf encountering peopte who were in

their traumatic tosses or in crisis situations.

Most of them were peopte who he rarety

knew. ln that context, the image of"stranger" emerged, and provided him a

great hetp. ln meeting with a stranger

there are two level.s of difficulty a

ch a pIa in m ay h ave; first is th e

uncomfortable feeling with the person he

never met before, and second is the fear

of the coming Loss. The Bible rea[l.y

witnesses God's concern for the strangers

by expressing this through His law and

instructions. lsraeIites are to treat a

stranger with mercy. That attitude comes

out from three primary grounds:

theotogicat, historical., and psychological.

ln crisis intervention, there are some

themes which are always invo[ved: the

crisis as stranger, the importance of the

event interpretation, the goaL which is

quick retief of the symptoms, and the way

or the art of leaving in crisis work. A

minister can be better equipped formeeting the person in crisis by being

aware of these themes.

12 The Ascetic Witness

A pastoraI counselor fundamentalty

witnesses to the fu|.|.ness of the

counsetee's [ife. He does not try to do or

achieve anything, he simply witnesses. A

pastoraL counseling is a time set apart

between the counsetor and counsetee. lt

is a time out from the wor[d of order,

expectations, efficiency, and give-and-take

mentaLity. They can find their time

together a "meeting of pure beingness;, a

transpersonal encounter. ln order to be an

ascetic witness, the counsetor's

renunciations are needed. There are four

identified ascetic renunciations which are

the expectations of everyday etiquette, of

intimate retationships, of perf,ormance or

achievement, and of pastoraI identity.

Part 3 Contemporary and

Contextual lmages of Care

13 The Diagnostician

Pastors, l.ike other professional.s, own a

body of theoreticaI and practicaI

knowledge that is unique. An aspect of

being a pastor is being a moraI

diagnostician. A pastor should not access

people main[y on the psychologicaI or

social ground; he needs to be reat and

firm in his theotogicaI and retigious

ordering principles. This is a ca|.[ for

authenticity and integrity. The diagnosis

means discerning and discriminating in any

fiel.d of knowtedge, distinguishing one

condition from another, which leads to

resolving or deciding. Pastors in many rural

areas are often the best source for help;

peopte turn to a pastor because of many

reasons such as accessibility, economics,

and trust. ln some case peopte do not

turn to psychiatrist, sociaI workers, but

they seek hetp from a pastor first because

they need to have a theologicaI and

moral eva[uation. Some may wish to be

- prayed for or to be btessed through apastor. The authenticity of pastoraI

diagnostic work witt be crucial for a pastor

to perform this task.

14 The Moral Coach and Counsetor

One aspect of being a pastor is to be a

moral coach and counse[or to the church

members. ln this aspect, a pastor is more

concerned with what the members are

doing in the fleld or the world than the

activities in a church. Worship, though

does not primarily have a morat education

purpose, can be a way a pastor can use to

moraIty nurture the congregation.

Worshiping the Ho[y God often creates

moral implications. The issues such as the

concern for the neighbor, confession,

commitment, or some explicit moral

instruction, can be put appropriatety in

worship services. There may be some

negative attitudes toward the moraI

teaching programs in the church l.ike

retativism or self-justifizing tegatism. Apart

from the worship, there are atso many

occasions for mora[ teachings like retreats,

adutt Bible studies, group with simitar

occupation, or service and action groups.

15 The lndigenous Stofietter

The btack pastors approach pastoral care

through narrative. The narratives may be a

pastor's personaI stories, ministry

experiences, or stories from the Bibte.

However, this method can have many

weak points like subjectivity, tacking the

need of format training, or being less

empathetic. Three main elements of a

story are the plot, the goa[, and the

functions. The ptot, which in Christian faith

story is an eschato[ogitat p[ot, tet|.s

peopte about the purpose of his

existence, the goaI points peop[e topurposefut direction in Iife, despite

suffering and pain. The pLot has four major

functions; unfotding, tinking, thickening,

and twisting. By tetting this kind of story, a

minister seeks "to hetp people envision

God's work in the midst of suffering".

There are four steps of building this kind

of story; establishing the deiired goal.s of

the story based on people's lives and

situations, choosing a main character, or

main characters who face the simitar

situations, and introducing the desired

changes through the p[ot, exploring in

detail the consequences for the main

characters in achieving or nor achieving

the desired goals.

16 The Agent of Hope

A bearer of hope is one of the significant

roles of the pastor. ln discussion on hope,

Donatd Capps makes a distinction

between hoping and hope. The first one is

retated with a process or form of

experience, while the other concerns a

phenomenon or thing. Hoping is theperception that what a person wants to

happen wil.l. happen, it is energized by

desire and in response to a deprivation.,

whiLe hope is a projection that "envisions

the realizable and thus invotve risk". A

psychological method which hetps a

person envisions the future is the

reframing of time. lt includes both future

visioning and revisiting the past. Some

person is getting better in the process of

envisioning himself in the certain period of

time in future, Like in three or six months

time. To look at one own's past as a

source of wisdom also hetps a person to

go into a better future.

17 The Midwife

Karen R. Hanson wrote this artic[e from

the context of being a chaplain in a

trauma center, and she saw the image of

minister as spirituaI r,nidwife. ln this

comparison, a spirituaI midwife needs to

have some characteristics which witt give

meaning and purpose to her ministry. A

spirituaI midwife needs to c[arifu spirituat

travail and affliction, and sometimes.the

naming of the travail itsetf is a part of the

ministry. She also needs to be a person

with a reaL experience of re-births

spirituaLLy herse[f. The spirituaI midwife

also needs to be ready to deaI with

death. The minister wil[ hetp her members

to face and stand in the rea[ity of grief, or

in some case, to reaffirm the hope which

beyond the death.

18 The Gardener

The gardener image pictures twofold task

of the pastora[ care; tending to the ground

as we[l. as cultivating the p[ants growing in

the ground. The ground here is the

community in where a minister and his

members are. The community can be

both a p[ace and a means for healing.

Another aspect of the ground is the soi[

which is compared to a retigious tradition.

When considering the community and

tradition, a minister needs to aik hersetf

what kind of nurture this community

needs. A minister can be both a gardener

and a ptant as the same time because he

is sometimes ministered by the

community. He needs to recognize others'

heating gifts and atso needs to learn from

others as an apprentice. A minister has to

be a person who has confidence in

himself in order to be a "safe place" for

others, and as it is c[ear in the image of

the gardener, he needs to be connected

with people. lt is a danger of a minister

who has been working for a period of time

- to find himself in a routine work, losing

the ministry freshness and purpose. He

can look and [earn from some senior

ministers who are able to keep theirministries meaningfuL and purposeful

though they have been working for a [ong

period of time.

19 The Midwife, Storytetter, and

Reticent Outtaw

Brita L. GiL[-Austern, a feminist pastoraI

theologian, tried to answer the question,

"whom do we as feminist and womanist

pastorat theoLogians understand ourselves

to be as teachers?". ln response to that,

she exptored five metaphors: teacher as

midwife, voice coach, storytet[er,

contemplative artist, and reticent outlaw.

A midwife teacher hetps half-baked ideas

and perception devetop into maturity. A

voice coach encourages women to voice

their own needs, experiences, and

feelings. Narrative hetps women to rewrite

their Lives "in ways tfrat speak the truth to

their existence, their dreams, and their

hopes". A contemplative artist spends

much time getting to know and be famitiar

with the subject; in pastoral care, a pastor

needs to pay attention to the person

before her. A reticent outtaw is a'teacher

who is using arts or untraditionaI

methodotogies in c[asses. She gives

enough importance to imagination, heart,

integration, generatization, and process.

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a,"j.j^ttlutSorsrnfi ovfi urlrit'j't " nr:16r " 1#

rorvotartl odrrt:fi6 afl1flu Chartered

lnstitute of Personnel and Development

(c I P D ) t6'[#uur 6 or fi t6'iu n r : uiu]io l'i r n r :16sdu , - t u ,3ilanu6uv' n{no LlJu

2

3

Coaching. Avai|.ab|.e from: http://en.wikipedia.orglwiki,/Coaching [2008, Aug 10J

ibid.

Coaching. Avaitabte from: http://www.ci pd.co. u k/s u bjects,/trna ndd evlcoachmntor/mentor.htm [2008, Aug 10]

rir uiu n r :rJ iurj :r n r :vi't.t 1u14io yr-nuv91

a?url?

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U

4 ibid.

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5 Ctient Survey Results and Press Retease.

Avaitabte from: http://www.coachfederation.orgl

N R,/rd o n tyre s / D 639 C5BD -F 59 3 -48 5 8-8837 -

ED7EC0E0AF0C/7 7 41 /008lCFCIientSurvey

Resutts1998.doc. [2008, Aug 10]

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Goat Setting. Avai|.ab|.e from: http://en.wi kipedia.org,/wiki/Goat_settin g [2008, Aug

101

Howard & William Hendricks, As lron Sharpens

lron: Thai Translation, (Bankgkok, Tyrannus

Center:2003), p. 123.

e 4 [ < v j isy o d, i a dil1 nuo u tv! u{ L: ontouu{yl Lnta'l t1Jun0.inn6t.iA & q d i Z,q Av-

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ovd,ouodfl 1 :vl't.i 1 u14u n t! u n il u0 a 1 a [u t 0 { Ft ? 1 }J a1 t:atu

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tr , q vv u dvalu tv!01,?uL14zu9ro!:aotL1j{ aq00u oluauu sl t I

flo{l:vynu n?rilaulo $asunAnnlvllJo{3

d 4 , & qv a9ruLo{ tPl:0{:J0 Lua1uua1il1:6r Ltau!aqu

<u \e u t J 4 , Yn:v!?un1: Lnt Lfl 9r?ou1{lJ0{ tn:o.i:J0 tualuu

t6'rrri Hout SpirituaI Gift lnventory(ruuum naour o{il :vvrlual r u 6 mi ryryr 6u) The

System for ldentifying Motivated Abitities

(S I MA ttlJ 1J u a aou Fl?1ila 1il'r :6r rra s ut:tfluo 1a

"Lo) Meyers-Briggs Type lndicator (MBTI

nlTflrlaouurrdnnrn) yto Holland's Setf-t

Directed Search (nr:unaoun?1lJaula)

2.2 naqvri ra6o uaruJfr ffi nr:naqili5 (ruzuur.Jfrrifinr::uuyu1?) ra6o uzuu

uflumn1: tlJut:o{yrnu?n!il1{taon t{a{riat a da v jsu yu a, &

rl0r{aaflfi" ua{alnuLat uavr,l:lJnl:Lnta{

rflruurura*ou#r n:vlrunl:sioh6o n1:ri1! av

ruzuuilfr rjfr nr: rfi o1#l::q rfl ruilr u lunr:lirurzuutJ fr rjfi n r : {Yl n r :1610'r rfl u6'o I m ouo io d, Y t

n10'ltJ1J9t14U{', L!UFlUX1

Strategy. Avaitable from: http://en'.wikipedia.orgl

wiki/Strategy [2008, Aug 10J

Hendricks, As lron Sharpens lron: Thai

Transtation, (Bangkok, Tyrannus Center: 2003),

p.123.

o #u6'ornr:lrildtlirovt:l#z

o du6'orar:6uuiovt:qrnu?r?!

o nrovtirud'u16odrt:Z

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u':ruav16uorfia'r6'19rfl urlu'jr fi on::rn?ril n 1 oui{ LLa v n:o! L?ar rirraYlrfiaol r.h uddvAfr:rflav 16uny{1fr $au n?1ilYu fiarlouro{& ,, \v

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nr:Tdtairu6'ro1x Fl:o! nau fi on::lya1 uo Ei1{

utiu n r :ai1 { Fr? 1}J #}Jfiudua v nr rltir rlloi-vvfr rn'u ua vriu n'r unr:Yul:uyt1uo1141:utoliliauu

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o i ;-nr:drln:rnr:fi iu:rolrail1u n1:6'nAulo nr:iuor:r urava'lrilut ttaun1:il:y Lfi u,.Ja

rirnrl rtor "i6fl 'r: " riuuitoI fr'Yunr:Tdr r{Ju!U.i ieauy

L:O.iyt Fl't:n0{fl a1:fu1 LLa vil fl 6t nilo.it1u

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a1 t:xFr't:a00na0{ nu?ovrii5u n1: LFrlJ t:uu: L9to

A, Y i aa d Y Yu lYvan ro:Ja L:0{?6n1:t:uu:fl 0{,,r:ufl 15 lPrt3!!!

o1or.r1a1fl fl 1:Aoiluvl?u'ir lunarfi airurr

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: v v'i r r fi rir fl 1 :r !r zu u Ifrt o r o ui u'i r dr r{J u 6'o r..i tu

rtl f; uuo r n n r: uri"lu fr rfi rifr nr:Tfit ffo o n t tI irrj:r hj u{Junr: urilt drfi riYu n r :1 fu,h t{l uiU

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od,3uvFr?'t3JO1 LlJUV!Uf, 1U0U Lt1J1{4

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fiouuuau (Feedback and Reftection)da 6Yv a, -l

n1:rltlJ?1\1 fl 19? Q1:rU Lfi :Uyr:1U rUUA.iAln6U

riruYr n:surunr:Tdt 16t6'otuo nlriilvr:ruil 1 n tfi u {v! o ua v fi'un ra a'ryYu rlfu n r :Tdt

U

Susan M. Heathfietd "lrfrniruuvu'rfi r{Jur I d tau^qYi u 6

1J :v Lu%u [a u! fl ufl Lq rn u'] fl u n1:nl,il'tv!'t fl 1e

ior:ailrflYuvr:rutfluuvrnlllJ Lio{ " How to

Provide Feedback That Has an lmpact"

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ruafl :vyu) " 1' 6'rriotr.lfi

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n r:Tfrt uf; u'irTfrtfi uvrrrvr L{Ju " fl :v e fl aafrau"

11 Susan M. Heathfiel.d, How To Provide Feedback

That Has an lmpact. Availabte from: http:/,/

h u m a n reso urces.a bout.com / cs/com m unicalion/hl/ Feed backi mpact.htm

[2008, Aug 10]10 ibid., p. t22.

n1:Aayrlyr?u (reflection) rflu "nr:#lrnn6'ru

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12 lntrospection. Avaitabte from: http://en.wikipedia.orglwiki,/lntrospection [2008, Aug

101

13 Coaching. Avaitabte from: http://en.wikipedia.org/wiki/Coaching [2008, Aug 101

14 lntrospection. Avai[ab[e from: http://en.wikipedia.org/wiki,/lntrospection [2008, Aug

101

vl'erurI o.i riYu n r :Tdr Ifrrfi 6 q v ur rio l atri'6!g.l ^

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rn r :r fi pr yi'rt6' 6 o n r :trfr nr r ui u uf'j r ." o vl:fil{trit6'2a " LLasufi nrdu.inr:virfi nvraro#r

Thomas A[va Edison dlrfl ufinrj:vdrclifiI c I au d y d Xuu :u.r 114[ul''r?0 r:J:nu r:uu?uytr:uuu Lqourrdiu{,r4otuuilalnn?1}JailLua?ya1un:{ $a?1.itfl 9t

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15 Accounabitity, Avaitabte from: hltp://en.wikipedia.orglwiki/AccountabiLity [2008, Aug

101

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t!!

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- i \vtv! q A n ::il ifi o o v16'tir a urilt ira vrJ iur.Jll

a. Tdt uuas frYunr:Tdt

LeRoy Eims odmri'ti1u?un1:to.turjrulrunr:

rJ:snrrtrfi'rla nfi fi o'jr Navigators nrjtlhl#nurus 3 rj:vnr:torfr'rirfifi zuan:vuuriofi6u

!g

lor ufi or:rurru Guuor nfii ntot uart6 urr,{

(2 vraa. 29: tff) 6'nu6us ivdtfuLi'uri nl:lrou!,, d d

arr uvr"r [o n r :frlo rd u': ua v 6 mi rucu r cu utvit nr:

ri o #' u

r-r vr ri u u ru ri r drirra iu l'ir:', rl w u n dk?t6'g99

A U SY A q , Za:{'l n!LFrl, a0{flx1:fulqaflu6uvtualuu

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n6'wruvxnr u Lv!:'ru{1ut0r ttr tfi urqioro dxrrnflunr:airr rr:rriunrn"lq nr:l#rird'flo nr:

16 LeRoy Eims, Be the Leader You were Meant to

be* (U.S.n., SP Puctications:7975), p.60-71.

&o y u d o

%u1 ltaua5l{aflrfl LL']naor.rvlt14]J1ua:J a1v:u

ri'iunr:I6t

d'r rniu o n r r : s ra'i r t16t ri'u fi :-r n r :1 dt rfl u d t fi

r{Jur,J:v1utddruiun:vu?un1:Tdt John C.

MaxweIt 16'neirrfi rd'fl uruulJo{unnafi ovfrc

6 vBvr a eir u m-r ri o fr'6 u'i r n r : t{l u o ufftrXrir 6'11o!'A qv - - '

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3" a sy r v A lvua n or n fi "Luuirvrt

o t n T :Triteiru6'rraioTnrt

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o tfriunr:ou:ruavfiil:sarnr:aiodx6"Lu

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'f,aLlua{il9r

4vo frnrutauom'uLailoilatu

du ioo :JvnuuylfiLufllltLunLtuu

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!

drqvvedLO,liilnutn{ Lunl:a:1{Fl?l:Ja}Jfluo ( L:J LlJf ivtv d tv d t \ vmoril umnrilovtru Lrrrrn)

John C. Maxwett, Be A Peopte Person, (U.S.A.,

SP Pubtications 7975), p. 23.

Hendricks, As lron Sharpens lron: Thai

Transtation, (Bangkok, Tyrannus Center: 2003),

p.76.

17

1B

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19 ibid., p. 58-66

20 ibid., p. 177.

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6niryryrcuuvirnr:rio4'tol LeRoy Eims.

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N-1J ABGTS

u::6u1un:il

7. Eims, LeRoy, Be the Leader You were

Meant to be, U.S.A.: SP Puclications,

7975.

2. Hendricks, Howard & Wi[tiam, As lron

SharF,ens lron: Thai Transtation,

Bangkok Tyrannus Center, 2003.

3. Maxwe[[, John C., Be A Peopte Person,

U.S.A.: SP Publications, 1989.

lnternet Resources

4. Heathfield, Susan M., How To Provide

Feedback That Has an lmpact.

Avai[abl.e from : http://h umanresources.

a bo ut. co m / cs/ commu n icatio n/ht,/

Feedbackimpact.htm [2008, Aug 101

5. Accounability. Availabte from: http://

en.wi ki ped ia.or g/wiki/Accou nta bi Iity

[2008, Aug 101

6. CIient Survey Restrlts and Press

www. coa chfed e rati o n. o rglN R/

rdon fyres/D639C5 BD-F5 93-4858-8837 -

E D7 ECO EOAFOC/7 7 4TlOOB I C F

C|.ientSurveyResults199B.doc. [2008,

Aug 10J .

7.

8.

9.

Coaching, AvaitabIe from: http://en.wikipedia.orglwiki/Coachin g [2008,

Aug 101

Coaching. Avaitab[e from: http://www. ci pd. co. u Vs u bj ects/lrn a n ddev/

coachmntor/mentor.htm [2008, Aug

101

GoaI Setting. Availabte from: http://

e n.wikiped ia.orglwiki/Goa [_settin g

[2008, Aug 101

10. lntrospection. Avaitabl.e from: http://

en.wi ki ped ia.orglwi kill ntrospection

[2008, Aug 101

11. Strategy. AvaitabLe from: http://en.wi ki ped ia.or g/wiki/Strategy [2008,

Aug 101

A. THE BACKGROUND AND

DEFINITION

The term "coaching" is first used by the

late nineteenth centuryt in the sports

teams and its purpose is to improve the

performance of the ath[etes. Later on, in

the twentieth century, the term is atso

used in non-sport area, especiatty in the

business or in organizations. Now we see

the term being used wider in the area of

psychological development of a person

which is sometimes catled "tife coaching"

or "personat coaching". This tast area witl

be the focus of this paper. Coaching

emphasizes helping others to set and

achieve their goals. ln a business context,

the goal is probab[y an improvement in

job's performance, whi|.e in personaI

development, the goals may atso inc[ude

the mental or spiritual dimensions. The

practice of coaching focuses on "non-

directive questioning, provocation and

hetping clients to analyze and solve their

own chaL|.enges, rather than offering

advice or direction"2.

It is difficutt to define precisely the term

"coaching"; however, the Chartered

Coaching. Avaitabte from: hltp://en.wikipedia.orglwiki,/Coaching [2008, Aug 10J

ibid.

lnstitute of Personnel and Development

(CIPD) gives us some agreed upon ideas of

coaching characteristics3 as the followings:

o lt is essentially a non-directive form of

devel.opment.

o lt focuses on improving performance

and developing individuaLs' skitts.

o Personal issues may be discussed but

the emphasis is on performance at

work.

o Coaching activities have both

organizationaI and individuaI goal.s.

o lt assumes that the individuaI is

psychologica[ly wel.l. and does not

require a clinical intervention.

o lt provides people with feedback on

both their strengths and theirweaknesses.

o lt is a skitted activity which shoutd be

delivered by trained people.

There is some overtap between the terms

coaching, mentoring, and counseLing. The

mentoring seems to emphasize long term

retationships while coaching focuses on

devel.oping some particul.ar goa[s in a

short term. A mentor has a broader view

3 Coaching. Avaitab|.e from: htlp://www.cipd.co. u k/s ubjects,/trna nddev/coachmntor,/mentor.htm [2008, Aug 10].

of the person than a coach, and the

environment of mentoring is much more

informal..4 When comparing with

counseling, coaching is for those who are

psychotogicat[y wet[. When a coach

notices the mentaI abnormality of his

ctient, he can refer him/her to another

professionaI for support.

ln the surveyt of 270 c[ients of personal

and professionaI coaches in t99B

conducted by the lnternationaL Coach

Federation in America, the wor[d's Largest

professionaL association of business and

personaI coaches, there are some

interesting facts which are very positive

about coaching. Seventy percent of

respondents said that their investment in

a coach was "very valuable"; while 28.5%o

said their investment was "vatuabte". ln

answering to the question of the role of

the coaches, the clients saw the rote of

the coaches as sounding board (B4.B7o),

m otivator (7 8.1.o/o), friend (5 6.7 o/o), m entor:

(50.5%o). ln the area of the resutt of

working with a coach, the top five answers

of the ctients' experiences are setf-

4 ibid.

5 Ctient Survey Resutts and Press Release.

Avai [abte from: http://www.coachfederation.org,/

N R/rd on Iyre s/D639C5BD-F593-4858-8837 -

E D7 EC0E0AF 0C/7 7 41 / 008 lCFCtientSurvey

Resutts1998.doc. [2008, Aug 101.

awareness (67 .60/o), setting better goa[s

(62.40/o), more balanced life (60.5o/o), lower

stress leve|.s (57.1o/o), and sel.f-discovery

(52.9o/o). The three main types of

communication between a coach and his

client are tetephone (94.3o/o), etectronic

maiL (45.2olo), and meeting in-person

(35.2o/o).

B. COACHING ELEMENTS

81 GOALS SETTING

A coach needs to hetp his ctient to ctariflT

their interests and targets. GoaI setting

invotves "estabtishing specific, measurabl.e

and time targeted objectives."6. For

instance, a seminary student may have a

goal that she wants to be abte to lead a

smal.l. group Bib[e discussion within three

months from now, or she may need to

lead a premaritaI counseting within a

semester. Goal setting is a major

component of coaching process. There

must atso be a realistic action ptan to

achieve the intended goa|.s.

ln order to achieve goaI setting,

motivation is crucial. Peopte need to think

through the question of why does he

need that goat, or how important is that

6 GoaI Setting. Availabte from: http://en.wiki pedia.orglwiki,/GoaL_settin g [2008, Au g

101

goaI to his l.ife? Howard and Wittiam

Hendricks give some advice about setting

personaI goats by [eading a person to

think through four tevets of human

capability which are knowledge, attitude,

habit or behavior, and skiU..7 After

considering those levels of capability, the

ctient may identify the needs for

devetoping in each [evel.. Another way to

begin goal setting is to think about the

important areas of people [ives such as

work, famiLy, marriage, spiritual., church

participation, and community. Then, the

ctient needs to evaluate sincerely his life

in each area and consider the needs for

improvement. Another thing that a coach

needs to think in the goals setting is the

tevel of the client's commitment to'hisgoals. Sacrifice and hard working are the

main keys for the success.

There are many contemporary tests and

questionnaires for helping people know

their strengths, weaknesses, traits, tatents,

interests, and personalities. Those too[s

can be used to support the coaching

process. The examples of those tools are

Hout SpirituaI Gift lnventory (spirituaL gift

test), The System for ldentifliing Motivated

7 Howard & Wittiam Hendricks, As iron Sharpens

lron: Thai Transtation, (Bangkok, Tyrannus

Center), p. 47.

Abil.ities (SlMA, ability and motivation test),

Meyers-Briggs Type lndicator (tvtBTl,

personatity test), or HotLand's Sel.f-

Directed Search (interests test).

82 STRATEGY OR ACTION PLAN

Strategy (long-term action pl.an) or action

ptan is about choices that affect the

outcomes.s After a coach and the client

finish setting goals, the next process wilt

be making an action ptan to accomp[ish

the goa|.s. ln order to make an action p[an,

the client needs to answer a set ofquestionse such as;

o What do I want the coach to do for

me?

o What do I want to learn from him

o How wil'|. he help me?,

o What do I expect the outcome from

time spent with the coach?

o How do I learn?

o How much time, money, and energy

do I want to invest for these goals?

After answering those questions, a coach

and his client may come to an agreement.

Strategy. Avaitabte from : http:,/en.wi ki pedia.org,/

wiki/Strategy [2008, Aug 101

Hendricks, As lron Sharpens lron: Thai

Transtation, (Tyrannus Center, Bangkok, 2003),

p.1.23.

:

.

An agreement wi[[ have important detaits

such as activities, expectations, and time

frame for both sides. lt witl also clarify

both sides' duties and responsibi[ities. An

action plan for personat coaching may

cover many activities such as buitding

relationship and trust with each other tike

a meal or visitation, ski[[ and performance

observation, doing tests or questionnaires,

training and practicing, finding

opportunities to use the skills required,

book reading, writing assignment,

discussion, feedback and reftection,

sharing tips and insights, interview, project

assignment, decision making, attending

trainings and seminars, and evatuation.

The question of "how" a ctient tearns is a

good consideration and is often

overtooked. Some peopl.e tearn by

reading, another by doing or being a part

of an action team, and another by looking

at examptes from others. A successfuI

action ptan should fit the way the client

learns best. This information of how a

client learns may come from reflecting on

how he learned new knowledge and skitts

in the past.

Hendricks give us u gooO insight thatsometimes in the process of foltowing the

p[an, a coach may see a necessity to

move from trying to improve the thing a

ctient wants to improve to the thing he

needs to improve.'o For instance, a ctient

may want to improve his praying, but the

coach may discover that what he needs

flrst is to devetop discipline. A seminary

student may want to improve his

interpretation skil.l, but what he needs first

is the reading skill. So, in some case, a

coach needs to look at the fundamental

needs of his client's goats.

83 FEEDBACK AND REFLECTION

Feedback is crucial for coaching process.

The coach must give enough and timely

feedback for his ctient. Susan M. Heath

fiel.d gives usefut and practicaI advice

about feedback in her articte entitted

"How to Provide Feedback That Has an

Impact" as fo[[owings11;

o As specific as possibte

o Focuses on person's behaviors, not on

intentions or motivations, tatk about

what and how the actions were done,

not why, because it witI create

defensiveness

10 ibid., p.1.22.

11 Susan M. Heathfietd, How To Provide Feedback

That Has an lmpact. Avaitabte from: http://h um a n resou rces.a bou l.com/ cs/comm unication/ht/ Feedbackimpact.htm

[2008, Aug 10J

o lt is done honestly and sincerely

o Describes actions that a person can do

something about

o lnvolves the sharing of information

and observations. lt does not include

advice unless you are requested

o Make sure the other person

understood by using a feedback toop

o As consistent as possibte

As a fact found in the sgrvey mentioned

above, the feedback process may be the

most beneficial elements for a c[ient. ln

the survey, almost B5o/o of the c[ients see

the role of their coaches as "sounding

board".

Reflection is "the menta[ self-observation

anatytical reporting cognition of conscious

inner thoughts, desires and sensations"12.

This is a process that a coach hetps his

client to [ook ctosety at his actions or

performance, and to evatuate the

strengths and weaknesses of those actions

and their consequences. Then, a coach

provides his unbiased perspective of what

he is observing. A coach may teach

specific insights and skitts to erhpower the

12 lntrospection. Avaitabte from: hltp://en.wikipedia.orglwiki/lntrospection [2008, Aug

101

ctient toward his goal.s.t' However,

reftection is considered by behaviorists

that it is unreIiabl.e and subjective

because it is immeasurab[e.'o So, a coach

must be aware of this fact in using

reflection.

Unl.ike in the sport coaching where

everything is evatuated in scores, results,

and statistics; the life coaching evatuation

is quite often immeasurabl.e and

subjective. lt is difficult to say how much a

person improves in her praying, preaching,

leading a worship, marriage tife, etc.

Besides a mutual evaluation between a

coach and his client, the best way of

evatuation is to listen to the feedbacks

from other persons who observed and

saw the improvement of the client. A

good coach wil.t find these resources for a

good evatuation.

A great coach will. atso help his ctients to

face with faitures and successes wisely.

The great insight of how a person can face

a failure is the thought that people Learns

"what does not work" and avoid

repeating the same mistake again. Thomas

Coaching. Availabte from: hllp://en.wiki pedia.org,/wiki/Coachin g [2008, Aug 1 0]

lntrospection. Avaitabte from: htlp://en.wikipedia.orglwiki/lntrospection [2008, Aug

101

73

t4

Alva Edison, a great American inventor,

learned this lesson very we[[ from his

many failures before coming to his great

invention of a [amp. On the other hand, a

coach should hetp his ctient to cetebrate

his success and to discover what are the

factors of the ctients' success such as,

motivation, commitment, skit|.s, or

circumstances. Those factors wit|. be a

good indicator to guide the ctient for the

next successes.

84 ACCOUNTABILITY

AccountabiIity is defined as "A is

accountabte to B when A is obliged to

inform B about A's (past or future) actions

and decisions, to justify them, and to

suffer punishment in the case of eventual

misconduct".'s Both a coach and his ctient

are accountabte to each other in the

coaching process. As mentioned above,

the agreement, either formal or informat,

shoutd indicate the duties and

responsibilities of both sides.

ln a coaching process, the outcome is

probabty leaned more on the ctient's side

because he is the one who do most of

the work and wil.l' also benefit most from

the positive outcome. R coach's rol.e

15 Accounabitity, Avail'ab[e from: http://en.wiki ped ia.orglwiki/Accounta bil.ity [2008, Aug

101

mainty is to observe; to reflect the ctient's

weaknesses and strengths; to give

information, knowledge and insights; to

encourage; to inspire; and to ce[ebrate.

Another major role of a coach is to hold

accountabLe to his client to keep the

action p[an on which both sid'es agreed.

From the role of a coach, it is obvious

seen that a coach can do his work best

when he knows and understands his ctient

we[t, especialty in the areas which are

retated to the ctient's goal.s. A coach

needs to know his client's personalities,

way of learning, habits and behaviors, in

order to accomptish the improvement.

C. A COACH AND A CLIENT

LeRoy Eims, a former director ofevangelism wortdwide for the Navigators,

tetts three characteristics of a teader who

make an impact to others by drawing

lessons from Hezekiah's life (2 Ch. 29:tff).

Those characteristics are whoteheartedness,

singte-mindedness, and a fighting spirit.16

These lessons for a teader reatty apply to

a coach. Look at those characteristics, a

coach uses his mental and spiritual energy

more than his physica[ energy because his

work is much involved with creating

16 LeRoy Eims, Be the Leader You were Meant to

be, (U.S.A., SP Puclication s: 197 5), p.60-7 1,.

inspiration, encouragement, direction, and

right environment, to his client.

The area of interpersonaL re|.ationship

between a coach and his client is also

beneficial for a coaching process. ln order

to have a personal influence on others,

John C. Maxwetl gives another set of a

peopl.e person's characteristics that a

leader shou|.d be: a person who

encourages, appreciates, forgives, l.istens,

and understands, because those actions

are what peop[e want to'be treated.lT

Moreover, in the context of personal or

life coaching, a good coach shou[d have

some following characteristicsls;

o Wet[ trained and good experiences in

the areas that the client needi todevel.op

o Have a ptenty networks and helps

from good resources

o Consistent

o A good skil.l. of discernment

o Guides with care and good attention

o Wil.l.ing to take risk with the ctient

17 John C. Maxweit, Be A Peopte Person- (U.S.A.,

5P Pubtications,: 1,989), p. 23.

18 Hendricks, As lron Sharpens lron: Thai

Transtation. (Bangkok, Tyrannus Center: 2003),

p.76.

o Respected by others

o A good l.istener with appropriate

response

o Relational (it is not a must, but

hel.pful.).

On the ctient's side, the foItowing

characteristics may give a good indicator

for the success of a coaching process."

o Abte.to identiflT his needs and qoals

o Commitment to the goals

o Looking for higher chaltenges and

responsibilities

o Creative

o Setf directed

o Wil[ing to be responsible for his own

groMh and development

The best ptace where a client and a coach

can flnd each other in the life coaching

process is the ptace around both daity

lives. A good coach may be a professor in

a university; a lay leader, a friend, or a

pastor in a church; a cotteague, a boss,

people in the same profession, etc. The

list of the above characteristics witl be a

good guide to find a coach. A great coach

shoul.d possess both quatities of

19 ibid., p. 58-66.

knowledge and skitl, and good wil.|.ing and

intention.

Being a coach is tough, but at the same

time being a successfut coach is very

rewarding. Here are some rewards2o of a

life coach who participates in the growth

of others;

o Having a new and meaningfuI

relationship with another person

o Having a good purpose and meaning

in life

o Feeting success

o Recognizingsetf-worth

o Being an energetic and active person.

D. INTERACTION: COACHING

IN PASTORAL MINISTRY

Thinking about coaching in pastoraI

ministry, I consider coaching as a tool for

being a mentor. A pastor can use a

coaching process in many opportunities in

church; coaching people to pray, to study

Bib[e, to lead a bibl.e study group, to have

a good marriage, to tead a worship, to

cope with stress and tension, to counsel,

to evangetize, to teach and to preach, etc.

A fact I just discovered recently was that

many young people are reatty appreciated

with peopl.e who perform tike coach.

Recently, I was invited to share in a

fel.l.owship group of the young

professionaLs in my church (age 25-35) on

the topic of "Servant Leadership". I ask

them to List one or two persons who most

influence them. A leader of the group

who is very talented in music said he was

much Influenced by a wel|. known

Christian composer who helped him to be

a better composer, though they do not

know each other much. A coach can give

a great impression on his client when

he[ping him to feel a growth in some

meaningful areas of his [ife.

Besides many choirs in my church, one of

the obvious examples of coaching is pre-

maritaI counseling. This program in my

church seems to be a very meaningful and

successful for both pastors and members.

Normally, each couple wil.|. come to meet

a pastor three to six sessions before the

wedding. ln those sessions, al[ four

el.ements presented in this paper are

conducted: goaLs setting, action plan,

feedback and reftection, and

accountabitity. What we can improve in

this process is the follow-up after the

wedding and the serious consideration of

the strengths and weaknesses of each

couple. There are some areas of coaching20 ibid., p. 177.

that happen more in my church such as

counseting training, especia|.|.y for the

mentors of the youth.

Another context of coaching in my church

is in restoring people from his obvious sin.

I had experiences about three to four

cases in hetping peopte personal'l.y in

regards to their immoraIity, especiatLy

sexuaI immoratity. What I normally did in

those cases were to [ead each of them to

repent and confess, to draw them out

from ministry for a certain time in some

cases, to assign them to read some book

about God's holiness, to make an action

plan to avoid the temptation, to meet

with them regutar[y, to make an

agreement on the right behavior and to

hotd accountable to their promises to God

and me.

The main prob[ems of a coaching process

in church are the Lacking of clear goats

setting, consistency and commitment ofboth coach and client, and a good

evaluation. So a pastor, or a lay leader,

who performs a coaching process shou[d

tearn from LeRoy Eims's leadership

characteristics of whol.eheartedness,

singte-mindedness, and fighting spirit.

ln my rote now as the dean of students at

Thaitand Baptist Seminary, I see ctearer

and have more opportunities to be a

coach. Most dorm students are aiming to

be ful.l. time workers in future. As teachers,

we try to give the students feedback and

evaLuation as much as possible. The tips

about feedback that are mentioned above

are very hetpful such as giving feedback as

specific as possib[e, or describes actions

that peopte can do something about. I

taIk with every student after his/her

preaching in the chapel for evaluation. I

a[so have an hour praying with each

student every semester which is the time

when I keep update about his/her [ife.

Recentty, we have four students who have

problems in disciptine and were put under

probation for a semester. lt is tough to

train peopLe to be disciptined and

responsibLe persons. I did many things

that I think shoul.d be helpful for them

such as ask each of them to do a

questionnaire on goats and purposes of

[ife, meet with each of them regutarty to

be accountable for their behaviors, tatks

serious|.y about their weaknesses

especially in their lacking of discipline. The

main probtem of this group of students is

the lack of responsibility. Many times, they

missed classes, or fletd education without

informing the responsible persons; they

thought that is not serious.

I think one of the differences between

coaching and mentoring is the attention to

people's motivation and intention. The

areas of intention and motivation are very

important for a spirituat mentor because

they reatly te|.|. the deep purpose and

meaning of a person's [ife. A mentor wil.|.

never be interested on[y in peop[e's

performance and skil.l.s. However, it is a

fact that these areas will often [ead to

defensiveness and conftict. A mentor

should a[so consider about this effect.

BIBLIOGRAPHY

1. Eims, LeRoy, Be the Leader You were

Meant to be, U.S.A.: SP Puclications,

1975.

2. Hendricks, Howard & Wiltiam, As lron

Sharpens lron: Thai TransLation.

Bangkok Tyrannus Center, 2003.

3. Maxwe[[, John C., Be A Peop[e Person,

U.S.A.: SP Publications, 1989.

Internet Resources

4. Heathfie[d, Susan M., How To Provide

Feedback That Has an lmpact.

Avaitabte from: http:/ /h u ma n resources.a bout.co m/ cs/communication/ht/Feedbackimpact.htm [2008, Aug 101

5. Accounabi[ity. Available from: http://

en.wi ki ped ia.or g/wiki/Accounta bi Iity

[2008, Aug 10J

Cl.ient Survey Results and Press

Release. Avaitabl.e from: http://www.coachfederatjon.org/N R/

rdon l.yreslD639C5 BD-F5 93-4858-8837 -

EDTECOEOAFOC/7741,/008IC FCl.ientS u rveyRes u |.ts 199B.doc.

[2008, Aug 10]

Coachinp. Avail.abl.e from: htto://en.wi kipedia.or g/wiki/Coachi n g [2008,

Aug 101

Coaching. AvaiIabte from: http://www.ci pd.co. u k/su bjects/lrnanddev/

coachmntor/mentor.htm [2008, Aug

101

Goat Setting. Avaitab|.e from: htlp://

e n.wikiped ia.orglwiki/Goa t_settin g

[2008, Aug 10]

10. lntrospection. AvaiLab[e from: http://

en.wi ki pedia.orglwi kill ntros pection

[2008, Aug 10]

11. Strategy. Avaitabl.e from: http://en.wi ki ped ia.or g/wiki/Strategy [2008,

Aug 101

6.

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ivrara-uEuou1{ rnulfn

Eugene Peterson had a publishing life

before The Messoge. And one coutd argue

that it was his previous pubtications that

[ed, at least in part, to the renewat of

Christian spirituatity among pastors and

laypeopte today. ln such books as Five

Smooth Stones for Postorol Work, Run

with the Horses, A Long Obedience in the

Some Direction: Discipleship in on lnstont

Society, and The Contemplotive Postor:

Returning to the Art of Spirituol Direction,

Peterson exposed the sha[[owness ofAmerican Christianity and offered a bracing

and invigorating atternative.

It is momentous, then, that Peterson has

returned to writing about the Christian life

with Christ Ploys in Ten Thousond. Ploces:

A Conversotion in Spirituol Theology(Eerdmans, 2005). lt is the first of a

projected five-volume series in which

Peterson witl systematicaLLy pul.l. together

themes he has been ta[king about for

three decades-spirituaI formation,Scripture, leadership, the church,pastorin g, spirituaI direction.

The first votume is a tour de force inspirituat theotogy, combining incisive

cuttural anatysis and bib[ical exposition

with a sweeping and engaging vision of the

Christian [ife.

Al.L of his writing has emerged out of his

work as a pastor, mostty at Christ Our King

Presbyterian Church in Bel. Air, MaryLand, a

Battimore suburb. He was the founding

pastor of the church, which grew to some

500 members before he Left after 29

years. He went from there to Pittsburgh

Theological Seminary and then to Regent

Cotlege in Vancouver, British Cotumbia. He

is now "retired," living in his home state

of Montana, but he remains at heart a

pastor who cares deeply about the

Christian tife as it is [ived in the |.ocal.

church.

As Peterson was finishing the manuscript

of Christ Ploys in Ten Thousond Ploces, CT

managing editor Mark Gal.[i spoke with him

about themes that emerged from the

book and his [ife.

What is the most misunderstood aspect

of spirituatity?

That it's a kind of specia[ized form of

being a Christian, that you have to have

some kind of in. lt's elitist. Many people

are attracted to it for the wrong reasons.

Others are put off by it: I'm not spirituol. I

like to go to footboll gomes or porties or

pursue my coreer. ln fact, I try to avoid

the word.

Many people assume that spiritual.ity is

about becoming emotionatty intimate

with God.

That's a narve view of spirituality. What

we're talking about is the Christian Life. lt's

following Jesus. Spirituatity is no different

from what we've been doing for two

thousand years just by going to church

and receiving the sacraments, being

baptized, learning to pray, and reading

Scriptures rightly. lt's just ordinary stuff.

This promise of intimacy is both right and

wrong. There is an intimacy with God, but

it's like any other intimacy; it's part of the

fabric of your [ife. ln marriage you don't

feel intimate most of the time. Nor with a

friend. lntimacy isn't primarily a mysticaI

emotion. lt's a way of [ife, a Life ofopenness, honesty, a certain transparenry.

Doesn't the mystica[ tradition suggest

otherwise?

One of my favorite stories is of Teresa ofAvita. She's sitting in the kitchen with a

roasted chicken. And she's got it with

both hands, and she's gnawing on it, just

devouring this chicken. One of the nuns

comes in shocked that she's'doing this,

behaving this way. She said, "When I eat

chicken, I eat chicken; when I pray, I pray."

lf you read the saints, they're pretty

ordinary people. There are moments of

rapture and ecstasy, but once every L0

years. And even then it's a surprise to

them. They didn't do anything. We've got

to disabuse people of these i[tusions of

what the Christian life is. lt's a wonderfu[

[ife, but it's not wonderfut in the way a lot

of peop[e want it to be.

Yet evangeLica[s rightty tetl peopte they

can have a "persona[ retationship with

God." That suggests a certain type ofspirituaI intimacy.

Al.|. these words get so screwed up in our

society. lf intimacy means being open and

honest and authentic, so I don't have

veils, or I don't have to be defensive or in

denial of who I am, that's wonderfut. But

in our culture, intimacy usually has sexual

connotations, with some kind ofcompletion. So I want intimacy because I

want more out of tife. Very seldom does it

have the sense of sacrifice or giving or

being vu[nerable. Those are two different

ways of being intimate. And in our

American vocabulary intimary usuatly has

to do with getting something from the

other. That just screws the whole thing

up.

I

It's very dangerous to use the language of

the culture to interpret the gospet. Our

vocabutary has to be chastened and

tested by revetation, by the Scriptures.

We've got a pretty good vocabulary and

syntax, and we'd better start paying

attention to it because the way we grab

words here and there to appeal tounbelievers is not very good.

This corruption of the word spirituolity

even in Christian circtes-does it have

something to do with the New Age

movement?

The New Age stuff is old age. lt's been

around for a long time. lt's a cheap

shortcut to-l guess we have to use the

word-spirituolity. lt avoids the ordinary,

the everyday, the physical', the materia[.

It's a form of Gnosticism, and it has a

terrific appeaI because it's a spiritualitytf

that doesn't have anything to do with

doing the dishes or changing diapers or

going to work. There's not much

integration with work, peopte, sin, troub[e,

inconvenience.

l've been a pastor most of my [ife, for

some 45 years. I tove doing this. But to

tet[ you the truth, the people who give

me the most distress are those who come

asking, "Pastor, how can I be spiritual?"

Forget about being spiritua[. How about

Loving your husband? Now that's a good

place to start. But that's not what they're

interested in. How about learning to love

your kids, accept them the way they are?

My name shouldn't even be connected

with spirituatity.

But it very much is.

I know. Then a few years ago I got this

embarrassing position of being a professor

of "spiritual theology" at Regent. Now

what do you do?

You make spirituatity sound so

mundane.

I don't want to suggest that those of us

who are fo[lowing Jesus don't have any

fun, that there's no joy, no exuberance,

no ecstasy. They're just not what the

consumer thinks they are. When we

advertise the gospet in terms of thewor[d's values, we lie to peopte. We lie to

them, because this is a new Life. ltinvotves fottowing .iesus. lt involves the

Cross. lt involves death, an acceptab|.e

sacrifice. We give up our lives.

The Gospel of Mark is so graphic this way.

The first hatf of the Gospet is Jesus

showing people how to [ive. He's hea[ing

everybody. Then right in the midd[e, he

shifts. He starts showing people how to

die: "Now that you've got a Life, l'm going

to show you how to give it up." That's the

whole spiritual [ife. lt's learning how to

die. And as you Learn how to die, you start

losing al'[ your i[usions, and you start

being capable now of true intimacy and

love.

It involves a kind of learned passivity, so

that our primary mode of relationship is

receiving, submitting, instead of giving and

getting and doing. We don't do that very

we[t. We're trained to be assertive, to get,

to apply, or to consume and to perf,orm.

Repentance, dying to setf, submission-

these are not very attractive hooks todraw peopte into the faith.

I think the minute you put the issue that

way you're in troubte. Because then we

join the consumer world, and evefiQ,lng

then becomes product designed to give

you something. We don't need something

more. We don't need something better.

We're after [ife. We're [earning how toIive.

I think peopte are fed up with consumer

approaches, even though they'ie addicted

to them. But if we cast the evangel in

terms of benefits, we're setting peopte up

for disappointment. We're telling them

ties.

This is not the way our Scriptures are

written. This is not the way Jesus came

among us. lt's not the way Pau[ preached.

Where do we get all. this stuff? We have a

textbook. We have these Scriptures and

most of the time they're saying, "You're

going the wrong way. Turn around. The

culture is poisoning."

Do we realize how atmost exact[y the Baa[

cuLture of Canaan is reproduced in

American church cutture? Baa[ religion is

about what makes you feel good. Baa[

worship is a tota[ immersion in what I can

get out of it. And of course, it was

incredib|.y successfu|.. The BaaI priests

could gather crowds that outnumbered

foltowers of Yahweh 20 to ].. There was

sex, there was excitement, there was

music, there was ecstasy, there was

dance. "We got girts over here, friends. We

got statues, girls, and festivals." This was

great stuff. And what did the Hebrews

have to offer in response? The Word.

What's the Word? Wett, Hebrews had

festivats, at leastl

Stitt, the one big hook or benefit toChristian faith is satvation, no? "Betieve

on the Lord Jesus Christ and you wil.l. be

saved." ls this not something we can

use to [egitimateLy attract tisteners?

It's the biggest word we have-satvation,

being saved. We are saved from a way of

Life in which there was no resurrection.

And we're being saved from ourse[ves.

One way to define spiritua[ life is getting

so tired and fed up with yourself you go

on to something better, which is following

Jesus.

But the minute we start advertising the

faith in terms of benefits, we're just

exacerbating the setf prob|.em. "With

Christ, you're better, stronger, more

likeab[e, you enjoy some ecstasy." But it's

just more se[f. lnstead, we want to get

people bored with themsetves-so they

can start looking at Jesus.

We've all' met a certain type of spiritual

person. She's a wonderfu[ person. Sl'te

Loves the Lord. She prlys and reads the

Bible alt the time. But al.l' she thinks about

is hersetf. She's not a selfish person. But

she's atways at the center of everything

she's doing. "How can I witness better?

How can I do thls better? How can I take

care of this person's prob[em better?" lt's

me, me, me disguised in a way that is

difficult to see because her spirituat talk

disarms us.

5o how shoutd we visualize the

Christian tife?

ln church last Sunday, there was a coup[e

in front of us with two bratty kids. Two

pews behind us there was another couple

with their two bratty kids rlaking a lot of

noise. This is mostty an oIdercongregation. So these people are set in

their ways. Their kids have been gone a

long time. And so it wasn't a very nice

service; it was just not very good worship.

But afterwards I saw half a dozen of these

e[derty peop[e come up and put their

arms around the mother, touch the kids,

sympathize with her. They could have

been irritated.

Now why do people go to a church like

that when they can go to a church that

has a nursery, is air conditioned, and al'l.

the rest? Wel.l, because they're Lutherans.

They don't mind being miserablel

Norwegian Lutheransl

And this same church recently wetcomed

a young woman with a baby and a three-

year-old boy. The children were baptized

a few weeks ago. But there was no man

with her. She's never married; each of the

kids has a different father. She shows up

at church and wants her chil.dren

baptized. She's a Christian and wants to

fo[tow in the Christian way. So a'couple

from the church acted as godparents. Now

there are three or four couples in the

church who every Sunday try to get

together with her.

Now, where is the " joy" in that church?

These are dour Norwegiansl But there's a

lot of joy. There's an abundant life going,

but it's not abundant in the way a non-

Christian woul'd think. I think there's a lot

more going on in churches Like this;

they're just tota[[y anticultural.. They're

fu[L of joy and faithfutness and obedience

and care. But you sure wouldn't know it

by reading the literature of church groMh,

woutd you?

But many Christians would look at this

church and say it's dead, merety an

institutionat expression of the faith.

What other church is there besides

institutionaL? There's nobody who doesn,t

have probtems with the church, becausE

there's sin in the church. But there,s no

other ptace to be a Christian except the

church. There's sin in the local. bank.

There's sin in the grocery stores. I reall.y

don't understand this narve qriticism ofthe institution. I rea[y don't get it.

Frederick von Hugel said the institution ofthe church is like the bark on the tree.

There's no life in the bark. lt's dead wood.

But it protects the life of the tree within.

And the tree grows and grows and grows

and grows. lf you take the bark off, it'sprone to disease, dehydration, death.

So, yes, the church is dead but it protects

something alive. And when you try tohave a church without bark, it doesn't [ast

[ong. lt disappears, gets sick, and it's prone

to alL kinds of disease, heresy, and

narcissism.

ln my writing, I hope to recover a sense ofthe reaLity of congregation-what it is. lt's

a gift of the Ho[y Spirit. Why are we always

idea[izing what the Hoty Spirit doesn't

idealize? There's no ideatization of the

church in the Bible-none. We've got two

thousand years of history now. Why are

we so dumb?

Since the Reformation, though, we,ve

championed the idea that the church

can be reformed.

Hasn't happened. l'm for atwaysreforming, but to think that we can get a

church that's reformed is just siltiness.

I think the besetting sin of pastors, maybe

especiaIty evangeIicaI pastors, is

impatience. We have a goa[. We have a

mission. We're going to save the world.

We're going to evangelize everybody, and

we're going to do a[L this good stuff and

fill our churches. This is wonderful. ALI the

goals are right. But this is slow, slow work,

this soul work, this bringing peopte into a

Life of obedience and love and joy before

God.

And we get impatient and start taking

shortcuts and use any means available.

We talk about benefits. We manipu[ate

people. We butty them. We use language

that is just incredibly impersonal'-butlying

l.anguage, manipulative |.anguage.

One doesn't normatty think of churches

as buttying.

Whenever guilt is used as a tool to get

people to do anything-good, bad,

indifferent-it's bullying. And then there's

maniputative l.anguage-to tatk peopte

into programs, to get them invoived,

usuaLLy by promising them something.

I haVe a friend who is an expert at this sort

of thing. He's always saying, "You've got

to identiflz peopte's fe[t needs. Then you

construct a program to meet the fel.t

needs." lt's pretty easy to maniputate

peop|.e. We're so us"ed to being

manipulated by the image industry, the

publ.icity industry, and the po[iticians that

we hardty know we're being manipu[ated.

This impatience to teave the methods of

Jesus in order to get the work of Jesus

done is what destroys spiritua[ity, because

we're using a non-bibtica[, non-Jesus way

to do what Jesus did. That's why

spirituality is in such a mess as it is today.

But many pastors see peopte suffering

in bad marriages, with drug addiction,

with greed. And so they rightLy want to

hetp them now, by whatever method

witl work

Yes, except something backfires on you

when you're impatient. How do we meet

the need? Do we do it in Jesus' way or do

we do it the Wa[-Mart way?

Spirituality is not about ends or benefits or

things; it's about means. lt's about how

you do this. How do you live in reality?

5o, how do you hetp atl these people?

The needs are huge. Wett, you do it the

way .Jesus did it. You do it one at a time.

You can't do gospel work, kingdom work

in an impersonal way.

We tive in the Trinity. Everything we do

has to be in the context of the Trinity,

which means personatly, retational[y. The

minute you start doing thingsimpersonally, functionaLl.y, mass oriented,

you deny the gospe[. Yet that's a[[ we do.

Jesus is the Truth and the Life, but first

he's the Way. We can't do Jesus' work in

the Devit's way.

I get exercised about this because many

. pastors are getting castrated by these

methodologies, which are impersonal.

There's no relationship to them. And so

they become performance oriented and

successful. lt's pretty easy in our culture,

at least if you're ta[|. and have a big smile.

And they lose their sou[. There's nothing

to them after 20 years. Or they crash.

They try al.l. this stuff and it doesn't work,

and they quit, or quit and start doing

something e[se. Probabl.y 90 percent of

the affairs that pastors have are not due

to [ust, but boredom with not having.this

romantic kind of life they thought they'd

get.

What if we were to frame this not in

* terms of needs but retevance? Many

Christians hope to speak to generation

X or Y or postmoderns, or some

subgroup, [ike cowboys or bikers-peopte for whom the typical church

seems irretevant.

When you start tailoring the gospel to the

cu[ture, whether it's a youth culture, a

generation culture or any other kind of

culture, you have taken the guts out of

the gospel. The gospel of Jesus Christ is

not the kingdom of this world. lt's a

different kingdom.

My son Eric organized a new church six

years ago. The Presbyterians have kind of

a boot camp for new church pastors

where you learn what you're supposed to

do. So Eric went. One of the teachers

there said he shouldn't put on a robe and

a sto[e: "You get out there and you meet

this generation where they are."

So Eric, being a good student and wanting

to please his peers, didn't wear a robe.

His church started meeting in a high-

school auditorium. He started out by

wearing a business suit every Sunday. But

when the first Sunday of Advent rotted

around, and they were going to have

Communion, he told me, "Dad, I just

couldn't do it. So I put my robe on."

Their neighbors, JoeI and his wife,

attended his church. JoeI was thestereotype of the person the new church

devetopment was designed for-suburban, middle management, never

been to church, totaLl.y secutar. Eric

figured he was coming because they were

neighbors, or because he Liked him. After

that Advent service, he asked -Joe[ what

he thought of his wearing a robe.

He said, "lt made an impression. My wife

and I talked about it. I think what we're

realty [ooking for is sacred space. We both

think we found it."

I think relevance is a crock. I don't think

people care a who[e lot about what kind

of music you have or how you shape the

service. They want a place where God is

taken serious|.y, where they're taken

seriously, where there is no manipu[ation

of their emotions or their consumer

needs.

Why did we get captured by this

advertising, publicity mindset? I think it's

destroying our church.

But someone etse might watk into Eric's

church, see him with his robe, ahd watk

out, thinking the whote ptace was too

rEtigious, too churchy.

So why are they going if it's not going to

be religious? What do they go to church

for?

Of course, there's another aspect to this.

lf you're going to a church where

everybody's ptaying a religious ro[e, that's

going to be off putting. But thatperformance menta[ity, ro[e mentatity can

be seen in the cowboy church or

whatever-everybody is performing a role

there, too.

But we're involved with something that

has a huge mystery to it. Are we going to

wipe out a[|. the mystery so we can be in

control of it? lsn't reverence at the very

heart of the worship of God?

And if we present a rendition of the faith

in which al.l' the mystery is removed, and

there's no reverence, how are people

ever going to know there's something

more than just their own emotions, their

own needs? There's something a lot

bigger than my needs that's going on. How

do I ever get to that if the church service

and worship program is alt centered on

my needs?

Some peopte woutd argue that it'simportant to have a worship service in

which peopte fee[ comfortabte so they

can hear the gospet.

I think they're wrong. Take the story I told

you about this family in front of us on

Sunday. Nobody was comfortable. The

whole church was miserable.

And yet, they might have experienced

more gospel in going up and putting their

arms around that poor mother, who was

embarrassed to death.

!I

JJ

i],1

{aI{

moved from merety adapting ministry

to the cutture to sacrificing the gospeL?

One test I think is this: Am I working out of. the Jesus story, the Jesus methods, the

Jesus way? Am I sacrificing retationship,

personaI attention, personaI relationship

for a shortcut, a program so I can get stuff

done? You can't do Jesus' work in a non-

Jesus way and get by with it-althoughyou can be very "successfut."

One thing that I think is characteristic ofme is I stay [ocal.. l'm rooted in a pastoral

[ife, which is an ordinary Life. So whil.e al.L

this glitter and image of spirituatity is going

around, I feel quite indifferent to it, to tel.l.

you the truth. And l'm somewhatsuspicious of it because it seems to be

uprooted, not grounded in locaIconditions, which are the onty conditions

in which you can live a Christian Life.

How do we know when they have

lt:.

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