Care Methods
Rev. Eder Alan Ferreira Weber
How are care of others and self-care related?
The COVID-19 pandemic has brought social isolation on a scale as large as has ever been experienced (at least in modern times). This isolation brought many personal, family and social problems and issues, impacts that were also felt within the community experience of faith. But it is not wrong to say that one of the biggest challenges presented by the pandemic was remaining a psychologically healthy person with so many fears and threats that the news brought. Faced with such a scenario, it became necessary for pastors and caregivers to learn how to deal with the fears and anxieties that arose; a difficult task, especially if we consider that there was no specific prior preparation for such a situation, and even literature on the subject was scarce. As well as the social and economic problems that arose, the pandemic also raised psycho-emotional issues relevant to survival and coexistence, even for pastors and other counselors. Thus, we note the correlation between care and self-care and how one influences the other.
In this sense, the Bible highlights the importance of ‘being well’ to be able to care for those who are ‘most weakened.’ We see this in some passages, of which I highlight the following: “Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers”. (1 Timóteo 4:16)
In short, it will be impossible to take care of someone if they cannot take care of themselves.
What methods besides individual counseling are effective in pastoral care and counseling?
¹ Brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted. ² Carry each other's burdens, and in this way you will fulfill the law of Christ. (Gálatas 6:1,2)
The answer to this question is directly related to the type of problem that needs to be addressed. In some situations, the confidentiality of individual care is the basis for establishing trust and excellent support in the person's treatment. In other cases, some group dynamics can be an important help in pastoral counseling. To reach this point, it is necessary to first have the necessary process and time for individual counseling; If the possibility of some type of group therapy is considered, this direction can be taken in agreement with the person undergoing treatment.
This being the case, some possibilities become possible: one of them would be family therapy, if the problem had arisen in this environment or is the result of a toxic familiar coexistence. In this case, in addition to treating the person in question, the entire environment (that causes that pain) also receives due attention, meaning that abusive relationships can be discovered, offering healing possibilities for all who suffer. However, the biggest challenge in these cases is convincing the entire family to participate in therapy.
A second possibility would be therapy in a group of people with the same type of problem. I bring as an example a group of mourners from a parish neighboring my previous parish. That group of people met weekly (Saturday afternoons) to work on issues related to grief. Some might have been known to each other, others were complete strangers, but everyone who attended ended up acquiring a sense of belonging and a community experience. As a matter of fact, a new parish emerged over the years from a common meeting and therapy space for people who had lost loved ones. The positive point in this case is the ability of people who have been participating the longest to help those who are joining last. Both family counseling and that of a specific group bring great possibilities for healing for the person. Once the foundation has already been done individually, moving on to group counseling can be healthy for more lasting results.
Is it realistic to develop an expanded concept of pastoral care that would include more than the “minister,” and would instead see every person having the capacity to care, especially when supported by increased communication skills and community support?
The answer to the question above is “yes”, but the process does not seem to be very simple, as it requires preparation time and good theological and spiritual coordination. Specific care groups, as we saw previously, are a good form of therapy, but they end up being restricted to specific people in our parishes. Furthermore, we know that not everyone who is experiencing problems seeks help. Therefore, I bring a proposition for counseling therapy that is open and accessible to anyone and everyone.
The practical method that I bring to assist in pastoral counseling is based on the liturgy of ‘Thomas Mass’ (Die Thomasmesse). The idea is to make our temple of worship become a community healing space. This does not consist of accomplishing some type of group therapy but uses the liturgy of this ritual as a tool for people to work through their traumas and pains. This service can help people heal. It does not replace individual or group pastoral counseling, but it becomes an important part of the person's recovery process.
After two years of pandemic, where people had interrupted contact with others (family, friends and co-workers), this celebration opens space for the symbolic to help people express themselves before God, allowing each participant to experience and express their spirituality in a very vivid and dynamic way.
Although it takes place at the space of community worship, the liturgy of Thomas Mass allows each person to individually explore each of the stations arranged within the temple; each person is free to participate in as many and which stations as they want. This way, each person will be able to ‘seek help’ and work on the issues that are most troubling them at that moment.
Today's world invites people into digital isolation, which makes people feel alone even though they are surrounded by others. The liturgy of Thomas Mass allows each person to find silence for their introspective meditation in the midst of the gathered community, thus turning the entire community into a therapeutic healing space.
In the month of July this year, we had the experience of a Thomas Mass in our Parish. Around 70 people were present, approximately 90% of the number of participants in a regular service.
This Service was organized by our Prayer Group, a group that, in addition to praying for the members of our parish, is also a space to share pain and experiences among participants (a healing place). Because of this characteristic, this group naturally attracts people who are going through personal problems. The participation of this group in organizing our Thomas Mass was significant: people who experienced a healing process and who spent their time praying for others, now organizing a space for therapeutic worship.
It should be noted that Thomas Mass does not have the sole function of being a therapeutic space, but, with proper preparation, it can be a very important tool to help people express their problems and contribute to their healing process.
How might a wider variety of perspectives and interdisciplinary work increase the effectiveness of our caregiving?
(The text below was extracted from the dissertation of Pastor Ana Isa dos Reis (Liturgy of St Thomas: origin, manifestations, relevance and consequences. São Leopoldo: Escola Superior de Teologia, 2005.).
The Thomas Mass is a translation of the Finnish “Tuomasmessu” and the Norwegian ‘Thomas Messe’. It is an alternative form of worship that targets people who attend church, but also non-believers, skeptics and people from different Christian denominations who live in urban areas.
The name Thomas Mass was chosen because it contained at its core a large part of the meaning that the form of worship sought should assume. Thomas’ doubts were taken seriously by Jesus. An alternative form of worship should also take people’s doubts seriously and open a space where they could bring their questions, their fears, their desires, and their criticisms and in this way experience that the church can be a space for healing, for sharing daily burdens, for thinking and praying as much as you want.
The essence of the Thomas Mass can be divided into the following points:
1. The Thomas Mass must allow the people participating to decide what their stance will be, be it “closeness” or “distance”;
2. This Worship must encourage the active participation of people who attend it;
3. The Thomas Mass must be ecumenically open;
4. The Thomas Service needs a functional and spiritual support group. In Brazil, the support group is called, in the vast majority of communities, a liturgy group;
5. The main elements of the Thomas Mass are:
a) time for silence;
b) time for meditation;
c) time for prayer (prayer stations);
d) offering of anointing;
e) preaching;
f) celebrate the Lord’s Supper;
g) spiritual hymns from Church hymnals or modern hymns, accompanied by a choir, singing group, or orchestra.
The dynamic phase, known as the prayer stations, is one of the main elements of the Service of Thomas and provides greater movement in the service. The communities that celebrate the Thomas Service in Brazil have adopted the four standard seasons:
1. Individual prayer station: located next to the main altar of the church. In addition to candles, stones are available that symbolize problems or difficulties that the person faces or has faced. It is currently the most visited station.
2. Prayer station for the world: located on a side altar. On the table is the globe, a cross (reminding us that we are inserted in a world marked by pain and suffering) and candles to be lit.
3. Station of intercessions: is located on a side altar. At this station, people write their requests for intercession, which will be incinerated at the end of the service.
4. Station of personal intercession: reserved space with two chairs arranged facing each other. People go to this space, where a lay or ordained member is sitting, and they can talk. This is also called the Pastoral Care station.
Anointing with oil occurs in most communities that celebrate the Thomas Mass. In the liturgical order, the anointing occurs after the dynamic phase of prayers. People from the liturgy team and the ordained person stand next to the altar, carrying a container with anointing oil, which may contain an aromatic essence. People approach, say their name to the person on the liturgy team, who, mixing the oil with his finger, repeats the person's name, makes the sign of the cross with oil on his forehead and says: “NAME, receive this oil as a sign of God's great love. Go in peace” or “NAME, I bless you in the name of God, the Father, who created you, and of the Son, who loves you, and of the Holy Spirit, who renews you”. Anointing with oil is understood as the celebration of God's ‘yes,’ a healing medicine that relieves and frees.
The sermon is brief, lasting five to ten minutes. It reflects the theme of the service and may present declarations of faith or life experiences.
The celebration of the Supper is held in the Thomas Mass, as it brings people together in unity around the Mystery of Christ, experienced in bread and wine.
Conclusion
It is possible and viable to provide forms of care and counseling through groups and community celebrations. As we said above, the task may not be so simple, as it requires preparation, training and choosing people who are capable and reliable, but the result will be surprising.
At the service held in July, we had extremely positive feedback from participants. The fact that they could express their problems and pain through symbolic gestures opened doors for the healing process to begin in many of the participants.
In addition to being a healing process for the person, this space of worship strengthens community life and the Parish itself, as Church members are able to see people in others who can help because of their life experience. As we read in Acts 2:42-44: “⁴² They devoted themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer. ⁴³ Everyone was filled with awe at the many wonders and signs performed by the apostles. ⁴⁴ All the believers were together and had everything in common”.
