UnitingCare AgeingUnitingCare Ageing

The 7The 7thth National National EcumenicalEcumenical

Aged Care Chaplains’ Aged Care Chaplains’ ConferenceConference

22-25 October 2007 22-25 October 2007 Merroo Conference CentreMerroo Conference Centre

Kurrajong NSWKurrajong NSW

The Pastoral ConsolationThe Pastoral ConsolationSitting with exiles: Ministry with people Sitting with exiles: Ministry with people

experiencing experiencing Relocation, Isolation and DislocationRelocation, Isolation and Dislocation

REFLECTION 3REFLECTION 3

LAMMENTATIONSLAMMENTATIONS

Nothing contrasts pastoral care and the humanist Nothing contrasts pastoral care and the humanist traditions more clearly than their respective traditions more clearly than their respective responses to suffering. The modern humanist responses to suffering. The modern humanist traditions see suffering as a deficiency – usually traditions see suffering as a deficiency – usually under the analogy of sickness. Something has gone under the analogy of sickness. Something has gone wrong, and a therapist is called in to set it right. wrong, and a therapist is called in to set it right. Some of this is merely modern: it is the kind of thing Some of this is merely modern: it is the kind of thing Ivan Illich objects to when he argues that there is an Ivan Illich objects to when he argues that there is an American myth that denies suffering and the sense American myth that denies suffering and the sense of pain. We act as if they should not be, and hence of pain. We act as if they should not be, and hence we devalue the experience of suffering we devalue the experience of suffering

But this myth denies our encounter with reality. The But this myth denies our encounter with reality. The approach is to find the cause of the suffering and to approach is to find the cause of the suffering and to eliminate it, either through psychoanalysis, or eliminate it, either through psychoanalysis, or through environmental change, or through social-through environmental change, or through social-political reform. Suffering, as such, has no value and political reform. Suffering, as such, has no value and no meaning – it is only a sign that things have gone no meaning – it is only a sign that things have gone wrong, and a challenge to humanity to set them right wrong, and a challenge to humanity to set them right again through goodwill and ingenuity,again through goodwill and ingenuity,

CPECPE Clinical training movementClinical training movement

Positive side it has taught pastors to pay scrupulous Positive side it has taught pastors to pay scrupulous attention to each instance of suffering, to bring an attention to each instance of suffering, to bring an intelligent compassion to the event of hurt. It has intelligent compassion to the event of hurt. It has given proper warnings against the futility of given proper warnings against the futility of moralizing. moralizing.

Eugen Peterson is concerned that CPE also has a Eugen Peterson is concerned that CPE also has a potentially negative side potentially negative side Negative side,Negative side,

””It has encouraged the use of secular, medical models It has encouraged the use of secular, medical models for understanding suffering, and therefore has for understanding suffering, and therefore has perpetuated the myth of the therapeutic. Instead of perpetuated the myth of the therapeutic. Instead of attributing the suffering to the “sins of the fathers,” attributing the suffering to the “sins of the fathers,” It has assigned them to the neuroses of the It has assigned them to the neuroses of the mothers”.mothers”.

Nothing has been gained and much lost by substituting Nothing has been gained and much lost by substituting psychological presuppositions for theological understandings.psychological presuppositions for theological understandings.

Pastors have been herded into the temple shrines of Pastors have been herded into the temple shrines of psychiatry, trained in its incantations and rituals, psychiatry, trained in its incantations and rituals, and then sent back into Christian churches to try to and then sent back into Christian churches to try to practice what they have learned. They have been put practice what they have learned. They have been put in hospitals and clinics as “chaplains,” made to sit in hospitals and clinics as “chaplains,” made to sit at the feet of a medical priesthood, in order to learn at the feet of a medical priesthood, in order to learn the cure of souls. the cure of souls.

Awed by the prestige, the salaries, the vast Awed by the prestige, the salaries, the vast technology, and the immense power of the medical technology, and the immense power of the medical elite, they return to their parishes thoroughly elite, they return to their parishes thoroughly convinced of their inferiority to the practitioners of convinced of their inferiority to the practitioners of modern science. modern science.

They are sentenced by ordination to live among the They are sentenced by ordination to live among the suffering in awkward amateurism, mumbling suffering in awkward amateurism, mumbling prayers, and handing out prescriptive scriptures, prayers, and handing out prescriptive scriptures, while their superiors scientifically titrate drugs and while their superiors scientifically titrate drugs and sell advice with an arrogance unrivalled since the sell advice with an arrogance unrivalled since the days of the Greek sophists (against whom Socrates days of the Greek sophists (against whom Socrates railed and fumed).railed and fumed).

Pastors have been told by the clinical pastoral Pastors have been told by the clinical pastoral training people that they are a part of a “healing training people that they are a part of a “healing team” with physicians and nurses. team” with physicians and nurses.

The pastor who accepts this work will neither The pastor who accepts this work will neither attempt explanations of suffering nor mount attempt explanations of suffering nor mount programs for the elimination of it.programs for the elimination of it.

Pastors have no business interfering with another’s Pastors have no business interfering with another’s sorrow, or manipulating it. Suffering is an event in sorrow, or manipulating it. Suffering is an event in which we are particularly vulnerable to grace, able to which we are particularly vulnerable to grace, able to recognize dimensions in God and depths in the self. recognize dimensions in God and depths in the self. To treat it as a “problem” is to demean the person.To treat it as a “problem” is to demean the person.

Lamentations is not grief management. It does, Lamentations is not grief management. It does, though, by sharing the suffering, help. But it doesn’t though, by sharing the suffering, help. But it doesn’t solve it; it doesn’t eliminate it. And it doesn’t try. solve it; it doesn’t eliminate it. And it doesn’t try. Suffering is a task on which it does not turn its back.Suffering is a task on which it does not turn its back.

……suffering is not always a pathological suffering is not always a pathological phenomenon; rather than being a symptom of phenomenon; rather than being a symptom of neurosis, suffering may well be a human neurosis, suffering may well be a human achievement, especially if the suffering grows out of achievement, especially if the suffering grows out of existential frustration. I would strictly deny that existential frustration. I would strictly deny that one’s search for a meaning to his existence, or even one’s search for a meaning to his existence, or even his doubt of it, in every case is derived from, or his doubt of it, in every case is derived from, or results in, any disease.results in, any disease. 30. Frankl, p. 102.30. Frankl, p. 102.

Lamentations stands as a counterforce to the “triumph of the Lamentations stands as a counterforce to the “triumph of the therapeutic.” It grounds pastoral care and chaplaincy in the therapeutic.” It grounds pastoral care and chaplaincy in the painful, patient facing of suffering that is an unavoidable part painful, patient facing of suffering that is an unavoidable part of the taskof the task

Encouraged by Lamentations, the chaplain will have the Encouraged by Lamentations, the chaplain will have the strength to ‘DO’ far less in relation to suffering, and ‘BE’ far strength to ‘DO’ far less in relation to suffering, and ‘BE’ far more. more.

Being honours the sufferer.Being honours the sufferer.

Nothing can provide more meaning to suffering than a Nothing can provide more meaning to suffering than a resolute and quiet faithfulness in taking the suffering resolute and quiet faithfulness in taking the suffering seriously and offering a companionship through the time of seriously and offering a companionship through the time of waiting for the morning.waiting for the morning.

Human life consists in satisfied seasons of well-Human life consists in satisfied seasons of well-being that evoke gratitude for the constancy of being that evoke gratitude for the constancy of blessing.blessing.

Human life consists in anguished seasons of hurt, Human life consists in anguished seasons of hurt, alienation, suffering, and death. These evoke rage, alienation, suffering, and death. These evoke rage, resentment, self-pity, and hatred.resentment, self-pity, and hatred.

The move of the seasons is transformational and not The move of the seasons is transformational and not developmental; that is, the move is never obvious, developmental; that is, the move is never obvious, easy, or “natural.” It is always in pain and surprise, easy, or “natural.” It is always in pain and surprise, and in each age it is thinkable that a different move and in each age it is thinkable that a different move might have been mademight have been made..

Dismantling of the old, known world and a Dismantling of the old, known world and a relinquishment of safe, reliable confidence relinquishment of safe, reliable confidence in God’s good creation. The movement of in God’s good creation. The movement of dismantling includes a rush of negatives, dismantling includes a rush of negatives, including rage, resentment, guilt, shame, including rage, resentment, guilt, shame, isolation, despair, hatred, and hostility.isolation, despair, hatred, and hostility.

The sphere of disorientation may be quite The sphere of disorientation may be quite personal and intimate, or it may be personal and intimate, or it may be massive and public. Either way, it is massive and public. Either way, it is experienced as a personal end of the worldexperienced as a personal end of the world

In a society that engages in great denial and grows In a society that engages in great denial and grows numb by avoidance and denial, it is important to numb by avoidance and denial, it is important to recover and use Scriptures like Lamentations that recover and use Scriptures like Lamentations that speak the truth about us – in terms of God’s speak the truth about us – in terms of God’s engagement with the world.engagement with the world.

The dominant ideology of our culture is committed The dominant ideology of our culture is committed to continuity and success and to the avoidance of to continuity and success and to the avoidance of pain, hurt, and loss. pain, hurt, and loss.

The dominant culture is also resistant to genuine The dominant culture is also resistant to genuine newness and real surprise. It is curious and true, newness and real surprise. It is curious and true, that surprise is as unwelcome as is loss. And our that surprise is as unwelcome as is loss. And our culture is organized to prevent the experience of culture is organized to prevent the experience of both. both.

A form of social control.A form of social control.

But at best, this is only partly true. It is my judgment But at best, this is only partly true. It is my judgment that this action of the church is less a defiance that this action of the church is less a defiance guided by faith and founded in the good news, and guided by faith and founded in the good news, and much more a frightened, numb denial and deception much more a frightened, numb denial and deception that does not want to acknowledge or experience the that does not want to acknowledge or experience the disorientation of life. The reason for such relentless disorientation of life. The reason for such relentless affirmation of orientation seems to come, not from affirmation of orientation seems to come, not from faith, but from the wishful optimism of our culture faith, but from the wishful optimism of our culture

Such a denial and cover-up, which I take it to be, is Such a denial and cover-up, which I take it to be, is an odd inclination for passionate Bible users, given an odd inclination for passionate Bible users, given the large number of psalms that are songs of lament, the large number of psalms that are songs of lament, protest, and complaint about the incoherence that is protest, and complaint about the incoherence that is experienced in the world. At least it is clear that a experienced in the world. At least it is clear that a church that goes on singing “happy songs” in the church that goes on singing “happy songs” in the face of raw reality is doing something very different face of raw reality is doing something very different from what the Bible itself does. from what the Bible itself does.

We have thought that acknowledgment of negativity We have thought that acknowledgment of negativity was somehow an act of unfaithwas somehow an act of unfaith

Unfaith and failure, but for the trusting community, Unfaith and failure, but for the trusting community, their use is an act of bold faiththeir use is an act of bold faith

The world must be experienced as it really is and not The world must be experienced as it really is and not in some pretended way.in some pretended way.

All such experiences of disorder are a proper All such experiences of disorder are a proper subject for discourse with God.subject for discourse with God.

Everything must be brought to speech, and Everything must be brought to speech, and everything brought to speech must be addressed to everything brought to speech must be addressed to God, who is the final reference for all of life.God, who is the final reference for all of life.

The God assumed by and addressed in Lamentations is a God The God assumed by and addressed in Lamentations is a God “of sorrows, and acquainted with grief.”“of sorrows, and acquainted with grief.”

Life is understood to be a pilgrimage or process through the Life is understood to be a pilgrimage or process through the darkness that belongs properly to humanness.darkness that belongs properly to humanness.

Precisely in such deathly places and circumstances as Precisely in such deathly places and circumstances as presented in Lamentations new life is given by God.presented in Lamentations new life is given by God.

Newness that is not of our own making breaks upon us.Newness that is not of our own making breaks upon us.

They lead us into dangerous acknowledgment of how life really They lead us into dangerous acknowledgment of how life really is.is.

The remarkable thing about Israel is that it did not The remarkable thing about Israel is that it did not banish or deny the darkness from its religious banish or deny the darkness from its religious enterprise. It embraces the darkness as the very enterprise. It embraces the darkness as the very stuff of new life. Indeed, Israel seems to know that stuff of new life. Indeed, Israel seems to know that new life is rooted nowhere else.new life is rooted nowhere else.

God does not have protected sensitivities. God is God does not have protected sensitivities. God is expected and presumed to receive the fullness of expected and presumed to receive the fullness of Israel’s speech.Israel’s speech.

What we do know, both from the structure of the text What we do know, both from the structure of the text and our own experience, is that grievance addressed and our own experience, is that grievance addressed to an authorized partner does free us.to an authorized partner does free us.

The is the insight behind Freud’s theory of talk-The is the insight behind Freud’s theory of talk-therapy, that we do not move beyond the repressed therapy, that we do not move beyond the repressed memory unless we speak it out loud to one with memory unless we speak it out loud to one with authority who hears. In our culture we have authority who hears. In our culture we have understood that in terms of one-on-one therapy.understood that in terms of one-on-one therapy.

We still have to learn that this is true socially and We still have to learn that this is true socially and liturgically. Lamentations and the psalms provide liturgically. Lamentations and the psalms provide important materials for that learning.important materials for that learning.

We live in a society of denial and cover-up, and We live in a society of denial and cover-up, and Lamentations provides a way for healing candor. It Lamentations provides a way for healing candor. It may also be so because we live in a society in which may also be so because we live in a society in which the disorientation is not only personal but also the disorientation is not only personal but also public. The “sacred canopy” is clearly in jeopardy, public. The “sacred canopy” is clearly in jeopardy, and that jeopardy must be dealt with as a religious and that jeopardy must be dealt with as a religious issue. issue.

If God is powerful and good, how can there If God is powerful and good, how can there be evil in the world? If the question is posed be evil in the world? If the question is posed in this way, religion can offer no adequate in this way, religion can offer no adequate logical response. Logistically one must logical response. Logistically one must compromise either God’s power or God’s compromise either God’s power or God’s love, either saying that evil exists because love, either saying that evil exists because God is not powerful enough to overrule it, God is not powerful enough to overrule it, or because God is not loving enough to use or because God is not loving enough to use God’s power in this way.God’s power in this way.

Today the theological discussion seems to insist on Today the theological discussion seems to insist on holding on to God’s love even at the risk of God’s holding on to God’s love even at the risk of God’s sovereign power. What faith offers is a sense of trust sovereign power. What faith offers is a sense of trust that is prepared to submit. That deep trust summons that is prepared to submit. That deep trust summons us to hard rethinking about the categories in which us to hard rethinking about the categories in which we do our reflection.we do our reflection.

We already noted that genuine communion with God We already noted that genuine communion with God is never removed from the seasons, times, and is never removed from the seasons, times, and

crises of life.crises of life.

BibliographyBibliography

Biggs C R &Biggs C R & A Way Into The Old Testament – Uniting Church A Way Into The Old Testament – Uniting Church Press –Press –MelbourneMelbourneBrueggemann Walter Brueggemann Walter ‘Cadences Of Home’. Westminster John Knox Press, ‘Cadences Of Home’. Westminster John Knox Press, Louisville, 1997.Louisville, 1997.Quoting Buechner Frederick Quoting Buechner Frederick ‘The Longing For Home; Recollections and Reflections. ‘The Longing For Home; Recollections and Reflections. Harper San Francisco, San Francisco1996 (pp 110,128,140)Harper San Francisco, San Francisco1996 (pp 110,128,140)Brueggemann Walter Spirituality of the Psalms – Fortress Press - 2002Brueggemann Walter Spirituality of the Psalms – Fortress Press - 2002Catlin A L GCatlin A L GFrannkl ViktoFrannkl Vikto Mans Search For Meaning. Simon and Schuister New York 1959Mans Search For Meaning. Simon and Schuister New York 1959Foster R. J. (et al)Foster R. J. (et al) The Renovare Spiritual Formation Bible’ Harper The Renovare Spiritual Formation Bible’ Harper

`̀ San Francisco 2005San Francisco 2005Klein Ralph WKlein Ralph W Israel In Exile – A Theological Interpretation – Fortress Press Israel In Exile – A Theological Interpretation – Fortress Press 19791979Meyers Jennifer Meyers Jennifer ‘A Winter’s Prayers And Songs Of Death’ JBCE 1988.‘A Winter’s Prayers And Songs Of Death’ JBCE 1988.Moran FrancesMoran Frances Beyong The Culture Of Care. St Pauls, Strathfield 2006Beyong The Culture Of Care. St Pauls, Strathfield 2006Moran FrancesMoran Frances Listening – A Pastoral Style. E J Dwyer, Alexandria 1996.Listening – A Pastoral Style. E J Dwyer, Alexandria 1996.O.Connor KathleenO.Connor Kathleen Lamentations And The Tears Of The World’ Orbis Lamentations And The Tears Of The World’ Orbis New York 2002New York 2002Peterson Eugene HPeterson Eugene H Five Smooth Stones for Pastoral Work Five Smooth Stones for Pastoral WorkWilliam B Eerdmans Michigan – 1980William B Eerdmans Michigan – 1980Webb Barry G Webb Barry G Five Festal Garments - Apollos - 2000Five Festal Garments - Apollos - 2000Westermann Claus Westermann Claus Handbook To The Old Testament – SPCK – 1969Handbook To The Old Testament – SPCK – 1969Westermann ClausWestermann Claus Lamentations – Issues and Interpretation – T&T Clark - 1994 Lamentations – Issues and Interpretation – T&T Clark - 1994 Wise Carroll A Wise Carroll A The Meaning Of Pastoral Care. Harper and Rowe, New York 1966The Meaning Of Pastoral Care. Harper and Rowe, New York 1966

IntroductionIntroductionPoemPoem Quoting Buechner Frederick ‘The Longing For Home; Recollections Quoting Buechner Frederick ‘The Longing For Home; Recollections and and ReflectionsReflectionsMusicMusic ‘ Streets of London’ Ralph Matel‘ Streets of London’ Ralph MatelBible Reading Bible Reading Lamentations 1:1-7,12,20-22.Lamentations 1:1-7,12,20-22.TextTextMusic Music ‘Nearer My God To Thee’ Bryn Terfel‘Nearer My God To Thee’ Bryn Terfel2.2.IntroductionIntroductionPoemPoem ‘Sometimes Angry’Jennifer Meyers‘Sometimes Angry’Jennifer MeyersReadingReading ‘Psalm 137 Sir Lawrence Olivier‘Psalm 137 Sir Lawrence OlivierBible Reading Bible Reading Lamentations 3:1-30.Lamentations 3:1-30.TextTextMusic Music ‘The Steadfast Love Of The Lord Never Ceases’‘The Steadfast Love Of The Lord Never Ceases’3.3.IntroductionIntroductionPoemPoem ‘Sick Fools’ Jennifer Meyers‘Sick Fools’ Jennifer MeyersMusicMusic ‘Sometimes I Feel Like A Motherless Child,’‘Sometimes I Feel Like A Motherless Child,’

Bible Reading Bible Reading Lamentations :5:1-10,19-22. Lamentations :5:1-10,19-22.TextTextMusic Music ‘God Be With You Till We Meet Again’ Bryn Terfel‘God Be With You Till We Meet Again’ Bryn Terfel

PicturesPictures Sieger Koder “Art and Inspiration” Pauline Books and Media Sieger Koder “Art and Inspiration” Pauline Books and Media SLOUGH SL3 GBS ENGLAND www.pauline-uk.orgSLOUGH SL3 GBS ENGLAND www.pauline-uk.org