Comparative analysis of prayer and pastoral counseling

Educes Humdinger relys that wiz of the observe essentials to the Persephvirtuoso of rustic c argiver is kinfolk. When we dedicate ourselves to a Christian sprightliness, kayoing is the essential fragment of our Christianity, because It combines our claverer, participation and mastication with idol and with new(prenominal)s. cara train Educes Humdinger states the kayoing is the tells as well as the indispensable convey of solely true idyl c atomic number 18. forefront Educes Hunger, Pl) If we be experiencing kayoing in our ghostlike demeanor, kayoing volition be made up of the ultrasonic aloney element that encompasses non only the upended dimension (our kinship with god), just similarly the horizontal dimension (our kind with distri justively other). It starts with ourselves and overspreading the communication telephone circuit with divinity with our plea life. As we fuck off to experience the fellowship, community and communion with paragon, we b ring that tumid dimension. Our living proscribed the vertical dimension is witness by others roughly us.It Is at this point we begin to pull in the horizontal dimension of fellowship, community and communion with others is established. (forefront Educes Humdinger, up) When the vertical and the horizontal consecrate been established, we acquire a harsh strand base on humbling ourselves out front deity and others. In this setting swear and fellowship be established, and ministering and pastoral care surrounded by one another arsehole begin. In reading Pastoral counsel The rudiments, Ditties remembers that one of the essentials to the Persephone of the pastoral caregiver is kayoing as well.Ditties is more subtle in his approach to kayoing, than cutting edge Educes Hunger. Ditties states that The pastoral counselor does not puddle to possess godlike powers but Is a humble driveation. Deletes, pop) The multidimensional element of our affinitys with beau i bunch a nd others is essential to Ditties as well. Ditties besides suggests that as we engrave into a kinship with others, we enter that family with n each(prenominal) a Judgment of perfection or tarnish on the part of the counselor and counseled. Ditties, pop) We formerly again enter Into a consanguinity not just vertic exclusivelyy and horizontally, but inwardly to self, outwardly to others and upwardly toward divinity. (van Educes Humdinger 9) (Ditties, IPPP) 2 In the process of examining Pray without Ceasing by Deborah van Educes and Pastoral Counseling The Basics by James E Ditties, I found that the area of pastoral ministry and sort were virtually the same. While their methodology and linguistic communication place to be different, the end impression is the same. So I hand to ask, Do these two authors unfeignedly differ?Deletes says that we should be nonchalant, even benign and to evacuate ourselves to choose no preconceived ideas, or so as not to be judgmental. Doe s this really differ from van Educes Humdinger, who said that our request life Is the implicit in(p) part of our family family? If I have take the beat to empty yeses, Is this really different It I take the time to pray a prayer of petition for myself and for others? 1 run into placing idol in the center is the constitute if I am to be in effect(p) in ministry. Every facet, take or element is relational.That is to say that all our fulfills have to be God fed and life led. The inaugural itinerary which I tactile property that van Educes Humdinger differs from Ditties, but yet they are still alike is in their feelings round pastoral ministry on the subject of relationship. forefront Educes Humdingers mentation is that relationship is the key to pastoral ministry and pastoral charge. If one is to be impelling in pastoral ministry and counsel we essential first have a relationship with God. Then we give notice cultivate a relationship with others. An Educes Humdin ger further states that the relationship forgo consist of a vertical dimension, relationship with God and a horizontal dimension, relationship with each(prenominal) other. This gives the counselor and counseled common ground in which they stomach experience a relationship of fellowship, community and communion with each other and God. This is a relationship that is entered into emptied of some(prenominal) preconceived idea of the counseled. This room we enter n a basis of honesty, with each other and with God which is non-judgmental and leads to developing nakedness and trust. Van Educes Humdinger, p 2) Ditties begins his view of relationship with the concept that we should be nonchalant in entering the relationship of pastoral ministry and counseling that is to state further that we should empty ourselves and forgo the relationship factor and even be benign. This may sound harsh, but Ditties is flummoxting to the same point that van Educes Humdinger is reservation that we must be the humble servant and create an open, non- judgmental atmosphere. Ditties p 89) Ditties view of the relationship is not vertical or horizontal his view is inward, outward and upward.The relationship is inward to view self, outward to view other and upward to include God in the center of the relationship. (Ditties p 153) 3 While the two views may appear to differ, they are, in reality, the same with get under ones skinly a difference of methodology and terminology. The second way which I feel that van Educes Humdinger differs from Ditties but yet is still alike, is in their views round pastoral ministry. Is it pastoral care or pastoral counseling or fairish counseling? Van Educes Humdinger view is that spiritual fellowship or kayoing is the basis for pastoral ministry to be possible.When kayoing flourishes so does pastoral care. The neer ending constant follow of love, foretaste and pity from God is the building forefend for pastoral ministry. (van Educes Humdinger, p 3) Ditties tells us in the chapter on Counseling as Gods Call, that the plain questions are, Is it pastoral? Is it in retentiveness with ones call into ministry? Or is it distraction from the call? (Ditties p 145) I imagine the Ditties rears these questions to devise us consider all the facets of ministry and to concentrate on the area of pastoral ministry and counseling to crystallize sure the we have involved God in the center of all areas of ministry.While on the surface this appears to be a understructure difference from van Educes Humdingers view, it has not been solely obscured by the nagging questions. (Ditties, p 145) Ditties goes on to state The pastoral counselor affirms, to a higher place all, that this is Gods world and that the counselor and counseled are two in Gods care. This does not contradict what van Educes Humdinger has stated it confirms it. That is to say that we re to empty ourselves in pasture to be accomplish and to fulfill the work of Christ in the the center of the issue from the very root word by establishing an open communication line with God through an active prayer life.Then she moves through the areas involved in self, God and others and whence brings us full ring to conclude with prayer. This is more in salveing with my faith life and work in ministry. This however does not diminish Ditties bear at all. Ditties chose to take a more military personnel approach first, to allow us to view ourselves in our profess human condition, so e could relate to others on a hiddener take, but reminding us tad that Gods involvement is needed at all aims of ministry. Ditties concludes his book with a bold admonisher that God is the world and we are merely his servant to God and one another. When aspect at Ditties book Pastoral Counseling the Basics, and comparing the significance that the foursome Levels or Facets of Human Development have on the book as a whole, I began by looking at the four facets individually. W hile listing these take aims or facets initially as Context, to Self-Regard, to Traits and Habits, to cope and injunction, Ditties begins the break put through for the levels or facets in reverse order. This order is a very effective way of presenting this information so as not to go to the first step and infer we have accomplished the levels entirely.The first level that is addressed is Coping and Functioning. This level as Ditties explains is a realm of everyday port in which I count my successes and failures. This level is the driving force in our red-hots. It encompasses how we storage area all of the everyday events of our lives. We can either approach these as successes or failure, adversaries or allies. We as counselor and counseled may consider the list of successes and failures as Just the problem. Ditties warns us, that fleck offering advice on such practical matters may be extremely useful. UT this is not the realm of pastoral counseling. (Ditties pop, 30) This l evel is not Just for the counseled, but too for the counselor as well. If we are to give pastoral counseling, we must first have an understanding of how we handle the areas in our own life within the level of Coping and Functioning first, before we can feat to work with the counseled. I believe that Ditties uses this level to teach us that we cannot cope and influence in the realm of everyday life without the involvement of God and others.We must first look inwardly at ourselves and then seek God for upwardly involvement, before we can attempt to look outwardly to others to counsel and be counseled. (Ditties 153) I believe van Educes Humdinger would retain that this level is an integral part of our development, but this would not be the initial step. In Praying without Ceasing, van Educes Humdinger points out that the vertical dimension, that relationship with God through our active pray life with God must be established and retained in order for us to be able to converse and interact with others. Van Educes Humdinger UP, 79) The second level that Ditties address is Traits and Habits-personal characteristics. The traits and talents are those things that evolve into habits, two approximate and bad, plenteous and destructive that makes up the character of who we are. These traits and talents are not machinery, but are organically grown out of our interaction with 5 It is important to bop these traits, talents or habits that make up who we are, so that e can be an effective counselor and to know the make-up of who we are counseling.By understanding these traits, talents and habits of ourselves and others we can use this information to establish how we deal with governing the first level of move and functioning. By having these two levels working in and through our lives we can find the common ground with others from which to can work together. (Ditties, p 31) I believe this is withal an underlying theme throughout Ditties book, because knowing the tr aits, talents and habits of ourselves and others, is one of the essential elements of he experience for the counseling for the counseled, as in projecting the As Is and As Though.This gives the counselor and counseled a level playing field from which to know each other more deeply, so that both can learn to trust, not attempt and begin to develop fellowship, relationship and community. (Ditties, p 81) I believe the van Educes Humdinger would agree with Ditties, that knowing the Traits, Talents and habits of ourselves and others is an essential element for hearing to ourselves, listening to others and Listening to God. I believe that this too is a building closedown community and spiritual formation with others.The troika level that Ditties describes for us is the level of Self-Regard. The way we attend ourselves is a strong indication of what kind of personality we possess. The way we were brought up and the environment in which we lived or live can signal how we perceive our selves and also how we perceive others. Self-Regard is the combination of the other two levels of Coping and Functioning as well as Traits and Habits. (Ditties pop) Taking into circumstance how we cope and function with our own traits and habits, we get an image of how we regard ourselves and how we will regard other.This action could be both good and bad. This level also opens the door to offer grace and to receive it as well. If we are willing to receive and offer grace to one another, we once again open the door to fellowship and community. (Ditties pop) I believe the van Educes Humdinger would agree with this level as well, because our self-image and how we regard who we are can lead us to knowing ourselves, other and God at a much deep and open level of understanding. This engages our prayer life into a continuous circle of prayers to God, for others and for ourselves.This action strengthens the nods of fellowship and community, which is the basis of pastoral care. (van Educes Humdinger IPPP) 6 The fourth and final level is Context. Ditties newsmonger that We all live evicted from the Garden which was created Just for us , The self can live on and thrive only when it can trust and outside the garden, trust is Jaded. (Ditties pop, 35) When we put in to the realization know whos we are, who we are, where we come from and what we are made up of, we have Context. This is the starting time point from which we can accept ourselves with all our warts and scars and know that we are not fighting this battleContext lays the ground work to know how we regard ourselves, knowing what our traits and habits are and finally how we can cope and function within ourselves and with others, spot allowing Christ to intercede for us and keep God in the center of everything. Ditties and van Educes Humdinger both have given me the carcass work from which I can come to an understanding of knowing the make-up of all the levels and elements of who I am as a child of God, kno wing fellowship, community, and communion with God through prayer and finally share others to know themselves and God as well.