The idea that doctrine can be separated from
the pastoral practice of the Church has become prevalent in some circles.
Sadly, I found the review almost entirely divorced from the experience of the majority of LGBT Catholics in this country, and from
the pastoral practices of the Church.
Not exact matches
Church leader and theologian Steve Holmes wrote: «I agree profoundly with Steve in his concern that our
pastoral practice in this area has often been appalling, and needs to change... his diagnosis
of a real and urgent problem is spot on... [He] names a
pastoral scandal that we have swept under the carpet for too long.»
Within the
church, the Quakers are united through orthopraxy: We have a similar set
of practices, even as certain
churches push those boundaries with liturgies (programmed worship) and
pastoral leadership
of worship.
With new awareness
of their theological and
pastoral value, preachers in these
churches might
practice the discipline
of preparing an apt collect to follow each sermon, and youth leaders and
church educators might generate innovative ways to teach this form to children and youth.
If in relatively normal circumstances there is too great a gap between the theoretical morality
of the
Church and what is actually
practiced even by good Catholics, the
Church will have to ask herself whether she has really done all that was necessary as far as the working out
of her doctrine in
pastoral practice is concerned.
What these men have in mind was expressed by one
of them who said in effect: The seminary prepared me for preaching and taught me the difference between preaching and public speaking; it helped me to become a
pastoral counselor and not simply a counselor; it prepared me for the work
of Christian education; but it gave me no preparation to administer a
church as Church; what I learned about church administration was a nontheological smattering of successful business prac
church as
Church; what I learned about church administration was a nontheological smattering of successful business prac
Church; what I learned about
church administration was a nontheological smattering of successful business prac
church administration was a nontheological smattering
of successful business
practices.
Theological schools and
pastoral initiatives came to dominate which, either in principle or in
practice, downplayed the transcendent divinity and the incarnate authority
of Christ as literal Godhead made Man living in his
Church as the source
of truth and life for humanity.
However, I also came to be impressed with how widespread and intense, among
pastoral counselors, is the yearning for new models
of integrating theological reflection, psychological literature, and clinical
practice into a transforming vision
of the
church ministering in the world.
So my realization is not a judgment or a condemnation
of the people at the
church, their theology and
practices, or even
of pastoral ministry and churchianity in general.
During the course
of the last two or three generations the theological curriculum has been «enriched» — like vitamin - impregnated bread — by the addition
of a long series
of short courses in sociology and social problems, rural and urban sociology, the theory
of religious education, educational psychology, methods
of religious education, psychology
of religion, psychology
of personality, psychology
of counseling, methods
of pastoral counseling, theory
of missions, history
of missions, methods
of evangelism, theory and
practice of worship, public speaking,
church administration, et cetera, et cetera.