Care of Souls: Revisioning Christian Nurture and Counsel

In "Care of Souls," Benner proposes to explain "soul care" in its totality. He does so by examining the ideal characteristics of soul care providers, presenting his own definition of "dialogue," and explaining in detail the distinctiveness of "Christian spirituality." Unlike typical counseling techniques, Benner suggests that "providers of soul care" ought to offer "judicious advice, suggestions or offerings of direction" (155). He reasons that if dialogue is based on an "authentic relationship of care" then offering "ideas" and "suggestions" are expected (155). I found the "seven characteristics of Christian soul care" helpful because I used the list to measure my own "qualifications" (207). Benner states that soul care providers should be "spiritually mature," which includes descriptors such as "personal holiness" and "well-developed habits of prayer" (209). The term "personal holiness" seems vague because it might be misconstrued as "holier than thou." The "demands of Christian soul care" are realistic and should be expected from all "soul care" providers (212). I think counselees expect (and deserve to get) truthfulness from the counselor; and counselors should "continue to grow" through continuing education, but more importantly they should continue to grow in their relationship with Christ in order to remain effective in their Christian counseling practices (213). I found Benner's presentation of the future dilemma of "soul care" to be very troubling. According to Benner, soul care is not clinical or therapeutic (in the secular sense). Even though it is not clinical, soul care that is provided by a lay counselor will be seen as "substandard" and if it is promoted as "distinctly Christian," it will not be taken seriously (215). Based on Benner's suppositions, a soul care ministry would never work. His statement bothers me since this is the type of ministry I would like to start at church. Although Benner's section "Preparing for Soul Care" is meant for people who will receive care, I think there were helpful suggestions that care providers should do for themselves. For instance, Benner recommends the practice of self-reflection (or "contemplative prayer"). This is where a person can "sit in God's presence" by allowing Him to "fill" one's consciousness thus enabling "psychospiritual growth" to happen (231). This seems like a fancy way of saying that persons ought to have personal devotions and meditate on God's Word-something soul care providers should be doing. Benner also suggests writing a "soul care autobiography" whereby a person can assess how "internal reality" matches with "external behavior" (232). Providing soul care should be taken very seriously, in fact Benner lists seven "challenges" for those who wish to provide this type of care. Two challenges resonated with me: "Guard against the erosion of the personal in such care" and "avoid sacrificing being on the alter of doing" (216). Sometimes I forg

Soul care involves nurture and support as well as healing and restoration. Soul refers to the whole person, including the body, but with particular focus on the inner world of thinking, feeling, and willing. The author describes soul care through the ages, and also shows how relevant insights from modern psychology can be an integral part of this much needed activity. The description of Jesus as the model soul shepherd, the comprehensive description of what Christian spirituality is, the comparison of various forms of Christian soul care (i.e. Christian Psychotherapy, Spiritual Direction, Pastoral Care), and the guidance for both how to give and receive soul care are excellent. I would recommend this book for anyone who wants to go deeper in their relationship with God, and also for those who want to help other people to do the same.