Merle R. Jordan

The Intergenerational Transmission of Core Values in Clinical Supervision

Four authors representing four generations of therapists reflect upon the role of core values that are communicated in the supervision hour. They further reflect upon how such values are transmitted from one generation of therapists to the next. Drawing upon their own experience of giving and receiving supervision, the authors hypothesize the existence of an intergenerational process by which values are passed on from one generation to the next.

Pastoral Formation Process for Seminarians A New Model for Developing Psychologically Healthy Pastors

The Pastoral Formation Program is based on systems theory. It examines the connections between family of origin history and a healthy career in ministry. Through exploration of a seminarians spiritual, emotional, and psychological health, participants gain insight into personal family history and how it can lead to repetition. Program goals are to develop clergy with a clear understanding of their history, its impact on their professional life, and skills that will help them in ministry.

Psychotherapy as an Operational Theology Process

This article discusses the concept that pathology derives from the absolutizing of an internalized object, usually from the family of origin, which unconsciously operates as a false absolute or idol in ones psyche. To survive in a world perceived as governed by such a false god, one develops symptoms and strategies that function as false saviours and idolatrous processes of ones distorted universe. The therapists task is to help the client to identify and to consider changing the double idolatry of the false god and of the idolatrous strategies of salvation. Thus, such unconscious operational theology of the double idolatry is made conscious and the client becomes free to live in a universe governed by the loving creator who seeks to save the client by the unconditional and unambiguous divine love.

Book Review and Notice: The Male Predicament: On Being a Man TodayThe Male Predicament: On Being a Man Today.DittesJames E. (San Francisco, CA: Harper & Row, Publishers1985), 223pp.

groups. Although the author indicates the hope that professionals in the helping fields will find the book useful, it seems more likely to be used with non-professionals who volunteer their time in caring ministries. One of the books strengths is that it is a good, basic introduction to the fundamentals of an effective helping relationship and shows how these operate in the context of counseling over the telephone as well as in the face-to-face counseling settings. What I liked best about this book is that it makes available to a new segment of the helping network the basic values of the pastoral care and counseling traditions. In particular, the author emphasizes the use of the counselors person as a resource in the counseling process and devotes time in the book to the need for the counselor to be in a learninggrowing process that increases his or her self-awareness. The important contribution of regular supervision to this learning-growing process is clearly a value the author brings out ofhis training in Clinical Pastoral Education programs. Dr. Hambly simply. and effectively addresses particular skills such as active listening, reflection of thoughts and feelings, clarification techniques, etc. needed for effective counseling; but he clearly believes that unless the counselor conveys a genuine caring attitude and is able to relate in a non-judgmental and non-controlling way, all skills and techniques are as sounding brass. I find this approach balanced and a welcome change from books that talk about communication techniques in a mechanical way. The books strength is also its limitation. Because it deals with the basics it will be helpful to beginners in the helping process. But because it is so basic it will probably not be of much interest to professionals unless they are conducting training sessions with volunteers. I found myself irritated at times in the book when I felt the author was not trusting his readers intelligence enough and therefore presented rather simplistic diagrams to reinforce what had already been said clearly enough. In summary, this book does make a contribution to the literature of pastoral care and counseling in an area in which I am not aware that much has been written. With the increase of hot lines and telephone crisis centers and with increased emphasis in the churches on the caring ministry of the laity, it is good to have a little book that extends the contributions of the pastoral care field into this area. The book would be useful in training volunteers although it needs to be supplemented by more attention to some of the limitations of telephone counseling and more specific guidance about situations in which a referral for more extended counseling should be made. PHYLLIS C. ROE, M. DIV.

14.95. (cloth)

A pilot course in suicidology for clergymen is described and evaluated. Various instruments designed to evaluate curricular and instructional modes yielded essentially positive results. It is suggested that a course in suicidology and self-destructive behavior might well be a viable and significant aspect of a clinical pastoral education quarter, a summer institute, a continuing education experience, as well as a course in a theological seminary. The strength of this kind of course rests especially in the utilization of a variety of instructional modes and a wide range of resources, personal and community.

An Experimental Course for Clergymen in Suicidodolgy and Crisis Intervention

The kairos for this book is now. In our moment of history often characterized by overwhelming social problems, the individuals feelings of frustration and helplessness to effect change in his society, and the polarization of various segments in our nation this book speaks a realistic word of hope, especially to those in the Christian community who would seek principles and guidelines in order to become a part of the solution to the problems of our times. The authors address themselves to the complex question of how churchmen can become effective change agents in dealing with todays major social problems without destroying the local parish, polarizing the congregation, and setting the minister and laymen over against one another as though they were enemies.