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Spiritual Direction in the Healing Ministry
As found on www.orderofstluke.org
The Rev. Dr. Donald P. Richmond
Spiritual direction is an ancient and profitable practice that is well known among Roman Catholics, Eastern Orthodox, Anglicans, and is becoming increasingly appreciated by Evangelicals of every persuasion. A number of definitions for spiritual direction exist. One definition, of utmost importance to those involved in Christ’s healing ministry, is provided by the Very Reverend F. Gregory Rogers.1 He writes, “Spiritual Direction…involves leading a person through the process of healing the heart and into an ever-deepening relationship with God.”2 Although Father Rogers emphasizes the Orthodox perspective on spiritual direction, the implications must not be lost upon anyone who participates in the ministry of healing or spiritual direction.
There is a dynamic connection between spiritual direction and the practice of Christian healing. Both in some way involve “healing,” whether it is of heart, soul, mind or strength. Bishop Kalistos Ware suggests that there are five ingredients that constitute a spiritual director.3 These have everything to do with the ministry of Christian healing. And, to some degree, those involved in healing must also in some way become involved in spiritual direction. Ware’s “five basic roles” (as indicated in Rogers’ article quoted below, p. 283 - 284) are Doctor, Counselor, Intercessor, Mediator and Sponsor.
Doctor
The spiritual director has historically been known as the “physician of the soul.” In a similar way, those involved in the ministry of divine healing are also physicians. This, of course, does not mean that we claim to be trained medical or psychological practitioners. Some may be physicians, nurses, psychologists or psychiatrists. Some may not be. Those involved in the ministry of healing must not in any way exceed their qualifications. Nevertheless, in some small way, keeping the word within the context of spiritual direction and Christian healing ministry, we are doctors. People come to us looking for “healing” or “health.” We are called to therapeutically listen to, and understand (i.e. have insight and discernment), the problem or problems presented. From this, under the guidance of the Holy Spirit, we are called to apply the appropriate treatment, which is healing prayer. The physician-as-healer roles (as available listener, attuned discerner, and perceptive prescriber of healing prayer) are as appropriate to spiritual direction as to Christian healing.
Counselor
Those involved in healing prayer must also be counselors. Once again, caution is enjoined. Many people involved in healing ministries are not professional therapists or trained counselors. The reader must be cautioned about the practice of spiritual direction. Although we “counsel” during the practice of healing, we are not all counselors. We should not advertise ourselves as being “counselors.” Being a counselor requires a certain amount of training and skill. In some cases it requires licensing and/or certification. Similarly, in the practice of spiritual direction, we are not all spiritual directors although we may use principles and practices from this discipline.
Moreover, in both cases, they are noted by their charisms. We, broadly speaking, do not choose to become counselors or spiritual directors as much as they, and the Church, choose us.
Nevertheless, as compassionate helpers involved in healing ministry, we are not exempted from those practices that are common to counseling. Those involved in healing ministry must learn, first and foremost, to listen to the Divine Counselor, The Holy Spirit. Second, we must learn to carefully listen to those who come to us for healing. In fact, as with spiritual direction, the ministry of healing involves a careful and prayerful simultaneous listening to both the Holy Spirit and the person who comes before us. As such, again like spiritual direction, we become a “soul friend” of the patient.
The word “friend” is a good way to understand the counseling to which I refer. It is my personal belief that if most people and parishes exhibited true friendship, there would be less of a need for professional counselors, therapists, psychologists and psychiatrists. Barring this personal belief, however, those involved in healing ministry must learn to “counsel” (while keeping proper boundaries) through listening, helping people know that we’ve genuinely heard them, asking for clarification about issues discussed, providing a reflection of the patient’s feelings, being available, genuine and confidential. Anyone, not just “professionals,” must exhibit these qualities in order to become more effective in their relationships – the healing relationship included.
Intercessor
A crucial element of spiritual direction and healing ministry is prayer. For both ministries, prayer must permeate not only each session and each individual, but the entire life of those who serve in that capacity. The “minister” must be bathed in prayer. Prayer is not just a part of the director or healer’s life, prayer is his or her life. It is at the “marrow” of personal and professional identity, purpose and direction. Prayer cannot be overemphasized.
While risking oversimplification, our ministries of healing are ministries of healing prayer. This is not just an event. Prayer is a lifestyle. Prayer does not just occur when the person in need comes before us. In fact, in many cases, effectiveness in ministry is incumbent upon diligence in prayer before “ministry” even begins (St. Mark 9: 14-28 NIV). Both the spiritual director and those involved in healing prayer must be attentive to this.
Mediator
I have in this article made repeated references to the patients who “come before us” for healing. This does not in any way imply that we are “special.” We are not. When I write “come before us,” I in fact make reference to our mediatorial (“go-between”) status in the ministry of Christian healing. We represent God in both the healing relationship and in the relationship of spiritual direction. Without in any way seeking to communicate any New Age nonsense, when we walk in the Holy Spirit we are channels of God’s divine love and healing.
The supreme example of this is Jesus Christ. He is the mediator between God and humanity. He is the go-between. He is the one who channeled the grace and mercy and healing of God to others through His life, crucifixion, death, burial and ascension. As those involved in Christian healing, albeit on a much smaller scale, and as a corporate body of believers, we are called to do the same. We are God’s mediators of Christ’s healing by the power of the Holy Spirit. We should learn to walk in this awareness and power.
Sponsor
I have now enjoyed 30 years of a drug-free life. If I had joined Alcoholics or Narcotics Anonymous I would have secured a “sponsor.” I never did join these two noteworthy organizations. I sought help with my life (drugs were the very smallest part where I needed help!) through the Church. My sponsor was the Church, and, specifically, those men and women who “parented” me along the way. These women and men within the Christian community nurtured me into adulthood. They, so to speak, acted as sponsor.
Without the least bit of exaggeration they were both healers and spiritual directors. In every way, and without exaggeration, the healer/spiritual director must act as a “sponsor” (where and when possible and appropriate) to those who come before us. Our job is to “parent” and “nurture” and (at times) rebuke and direct those who present themselves to us. This is, once again, evidenced in and through the life of our Lord. He did not just heal. In many cases, while healing, he also provided a parenting, nurturing, rebuking and directing ministry. Think of this in terms of both his closest disciples and regarding many of His casual contacts. Healers and Directors are sponsors.
The purpose of this article has not been to simply highlight the profound similarities between the ministry of Christian healing and the practice of spiritual direction. There are many similarities, as well as some differences. My purpose has been to demonstrate the need for Christians involved in healing to become more aware of and involved in spiritual direction — as applied both within healing ministry and within one’s own life.
The Rev. Dr. Donald P. Richmond, a priest with the Anglican Province of America (Western Diocese), is a frequently published author and member of the OSL.
1 “Spiritual Direction in the Orthodox Christian Tradition. Journal of Psychology and Theology: Winter 2002, Vol. 30 #4
2 ibid. p. 276
3 “The spiritual father in Saint John Climacus and Saint Simeon the New Theologian.” Spiritual direction in the early Christian East (I. Hausherr, Ed.). Cistercian Publications, pp. vii – xxxiii.