Shedding Light on the Unknown –
Without Presuming to Exhaust Its Meaning
– Comments Honoring
the Rev. Dr. Donald Eric Capps –
delivered in Las Vegas, NV,
on 19 March 2013, at the Plenary of the
College of Pastoral Supervision & Psychotherapy
Robert Charles Powell, MD, PhD
Can each of us be
engaged and attentive enough to
see and hear and understand
truths beyond the supposedly obvious?
– on the 90th anniversary of The Joint Committee on Religion & Medicine’s beginning (1923) of
focusing resources from the New York Academy of Medicine & the Federal Council of
Churches on “the religious healing problem”.
– on the 90th anniversary of [Helen] Flanders Dunbar’s beginning (1923) of the philosophical
studies of “insight symbolism” that later would shape her holistic studies of supposed medical disorders that contained unappreciated layers of meaning.
– on the 90th anniversary of Anton Theophilus Boisen’s beginning (1923) of the “dynamic
psychology” studies of souls in the midst of their communities – research that paralleled his earlier (1908) “religious sociology” studies of individual worshipers in the midst of their contexts, as well as his still earlier (1903) “social ecology” studies of individual trees in the midst of their forests.
– on the 80th anniversary of Dunbar’s de facto merging of Anton Boisen’s professional chaplaincy
movement with her own “mind and body” psychosomatic movement – the one program being focused on education & the other being focused on medical research – but with both focused on healing & wholeness.
–
]]>
on the 70th anniversary of Dunbar’s Psychosomatic Diagnosis (1943), that focused on appreciating
the tenuous equilibriums stirring around & within the body, mind, world & world-view – of both the person providing care & the person receiving care.
– on the 65th anniversary of Boisen’s "The Minister as Counselor” (1948) an excellent summary
about the need (1) to avoid “treatment without diagnosis” & (2) to appreciate “the symbols by means of which … [a person] seeks to reveal his [or her] difficulties to those who have eyes to see and ears to hear”.
It might be hard to imagine either Flanders Dunbar (1902-1959) or Anton Boisen (1876-1965) writing a joke book – yet Sigmund Freud wrote a treatise on jokes – as did our newest recipient of the “Helen Flanders Dunbar Award for Significant Contributions to Clinical Pastoral Training”. All four – Dunbar, Boisen, Freud, and our newest awardee – were intrigued by the layers and layers of meaning lying within and around symptoms and complaints – the layers and layers of meaning frequently under-appreciated either by those who are suffering, bewildered, or vulnerable – or by those who are trying to work with these souls in distress – or by both. A main lesson from the writings of our newest awardee is that although you might think you have exhausted the meanings, you probably have not. Look more closely. Listen more closely.
Frequently those who have studied jokes also have studied parables – as both types of storytelling tend toward at least double entendre and both aim to make an impact on the reader or listener – those who theoretically have “eyes to see” or “ears to hear”. Good parables are somewhat like good jokes in that they lead readers or listeners down a darkening, narrowing path, so to speak, then, unexpectedly, into an expansive world of light. Both good parables and good jokes are designed to produce a sudden “Ah hah!” – an enlightenment – a jolt in thinking. A difference is that a good parable perhaps more easily than a good joke encourages a multitude of interpretations – according to the degree to which the teller or writer really is trying to engage – trying to provoke attention – and the degree to which the listener or reader really is engaged – is paying attention.
Just as a parabola – the path when, for example, a ball is thrown a long distance– is a path that is curved rather than straight, so, too, a parable takes a path that is “curved” – or indirect – not one that is “straight” – or
direct – when connecting one person to another. Both words – “parabola” and “parable” – indeed are derived from the Greek for “throwing alongside”. This indirectness – unexpectedness – is the whole point. A “direct” line is what it is – straight to the target – without much room for interpretation. A somewhat “indirect” line has room for several interpretations, and a notably “indirect” line has room for many interpretations.
Dunbar elucidated this indirectness and potential expansiveness of interpretations long ago in her classic analysis of how symbols work – which she clearly believed provided guidance regarding how symptoms work. Dunbar gave the example of a “rock” – which I will quote:
A geologist … will note on the map the conventional sign [for a rock],
thus using an arbitrary[-extrinsic] association …
[a metaphor or analog–
this stands – directly – for that –]
as a shorthand representation of the datum.
The artist on the other hand may sketch the rock, or write a poem
describing it in terms of other sense experience
[that is, as a metonymy or simile – a part representing the whole –
this is – somewhat indirectly – sort of like that –],
which then becomes a descriptive[-intrinsic comparison] … of the rock.
Finally, the philosopher … may look through the object to … deeper meanings [–
this is – notably indirectly – reminiscent and prescient of many thats –],
such as the stability of eternal law, and so use the rock itself as [a symbol proper,
that is, as] an [interpretive, semblance or] insight symbol.
Dunbar went on to suggest some additional possible deeper meanings in a specifically Christian context:
It [, the rock, as an “insight symbol,”] may stand for Christ,
as in the familiar hymn Rock of Ages;
or it may exemplify that which each soul should be to its fellows,
as Christ himself used the symbol with reference to Peter;
or finally, the rock may mean the foundation of the heavenly kingdom.
In other words, an insight symbol invites layers and layers of interpretation, and once something is viewed as an insight symbol one is prompted to pursue layers and layers of understanding.
Thus, apparently to quote Freud, “sometimes a cigar is just a cigar”. Sometimes, however, it is somewhat or notably much, much more. As Jesus explained,
This is why I speak to them in parables:
because seeing they do not see
and hearing they do not hear … .
[He or she who has eyes,
let him or her see.]
He [or she] who has ears,
let him [or her] hear.
That is, Jesus hoped to be quite clear to those who made the effort to engage, to pay attention, and to understand – but not necessarily otherwise. Boisen echoed this when he suggested that those who are suffering, bewildered, or vulnerable behave much the same way. He asked us to appreciate
the symbols by means of which [a person]
seeks to reveal his [or her] difficulties to
those who have eyes to see and ears to hear
That is, those in need hope to be quite clear to those who make the effort to engage, to pay attention, and to understand – but not necessarily otherwise.
Taking a fresh, in-depth look at the Biblical descriptions of Jesus’ healing ministry, our newest awardee noted that
… Jesus’ cures … could be read as parables,
as expressing symbolic as well as literal truth.
The patients’ neighbors and Jesus’ disciples saw and heard one thing, while Jesus, very engaged and very attentive, saw and heard something else – a lot else – and acted accordingly. Extending this to our current and daily work, the question concerns the extent to which those presenting with symptoms and complaints might be speaking in parables – might be knowingly – or unknowingly – telling us something more profound than is conveyed by the literal words.
The lesson here is that Dunbar, Boisen, Jesus, our newest awardee – and certainly many others – have asked us to appreciate both the expansive nature of certain stories and the complexity of what we call healing. Dunbar certainly had a talent for recognizing what lay beneath, beside, and beyond the supposedly “obvious”. For example, patients with fractures were being used as controls for study patients who had conditions considered more likely to have psychological aspects. “Obviously” – so went the argument – “patients’ minds couldn’t cause bones to break”. Getting to know these patients more deeply than the average surgeon, Dunbar soon recognized that those with fractures were as “crazy” as anyone else – and thus was born her concept of “the accident prone personality”. “Obviously” – so went the argument – “babies can’t read nearby adults’ minds”. Getting to know these babies more deeply than the average pediatrician, she soon recognized that this just wasn’t the case – and thus were born Dunbar’s three books on children’s and adolescents’ minds and bodies. Can each of us be engaged and attentive enough to see and hear and understand truths beyond the supposedly obvious?
Let me give but one simple – perhaps too simple – personal example. Many years ago a colleague described me as “someone who has a knack for subscribing to magazines that go out of business.” If I presented to one of you with that as a self-description – “I’m someone who has a knack for subscribing to magazines that go out of business” – what might you make of it? There is literal truth in it, of course: that the report, as an extrinsic association, stands exactly for what has happened.
There is an implied truth in it, also – that the example, as an intrinsic comparison, represents an array of problems. There are deeper, broader truths in it, too – that the expansive image, as fertile insight symbol, suggests a variety of views, including a negative one: that I make questionable judgments, as well as a positive one: that I’m “marching to my own drummer – that I hold fast to my own judgment, regardless of how others decide. That I “subscribe to magazines” probably fits comfortably with conventional myth about how quite conservative I am. That these are failing magazines probably jolts many a bit – especially since the story, as self-defining parable, shows how radical I might be. If you focused literally on me and my magazines you would be missing the point – missing the notably indirect message being conveyed – the story considered most important – consciously or unconsciously – by me.
Our newest awardee’s early career included serious pondering about these so-called “parabolic events” – these parable-like episodes in peoples’ lives that seem archetypal – that seem like they might encompass layers and layers of meaning. Recognizing parabolic events is a kind of unique diagnostic exercise. Similarly, both Dunbar and Boisen championed really seeing those who were suffering, bewildered, or vulnerable as unique individuals and really listening to their stories. Like our newest awardee’s, theirs was a creative curiosity. Both Dunbar and Boisen actually SAW the obvious that others could not see, and they actually HEARD the obvious that others could not hear. They also had a way of allowing others to display their real selves and to convey their real views. Much of the Dunbaresque/ Boisenesque diagnostic approach begins in “being with” – until one finally sees and hears and understands what specifically is bothersome in a specific person’s mind, body, world, or world-view.
Our awardee has suggested that Jesus employed a similar approach – “being with” so that He could, with greater depth, see and hear and understand – and heal. Jesus did not focus on the complaint or symptom as what Dunbar would call an arbitrary-extrinsic association or as what she would call a descriptive-intrinsic comparison. Rather, in His healing ministry, more usefully Jesus focused on the symptom or complaint as an interpretive-semblance insight symbol – as expansive and complex, with layers and layers of meaning. As Dunbar noted in regard to her work,
Therapeutic results [often] were noted as a consequence of the mere process of examination.
Apparently it was much the same, our newest awardee has suggested, in Jesus’ healing ministry – that therapy followed from an engaged, attentive diagnostic approach and that it might well in your ministry, too.
So, on this, the 30th anniversary of his “The Parabolic Event in Religious Autobiography” (1983), which foreshadowed both his Jesus the Village Psychiatrist (2008) and his Laughter Ever After … (2008), grasping that healing can be effected by appreciating the complex worlds of meaning in supposedly “obvious” complaints & symptoms, please join me in congratulating the College of Pastoral Supervision and Psychotherapy’s 12th recipient of “The Helen Flanders Dunbar (1902-1959) Award for Significant Contributions to the Field of Clinical Pastoral Training”: The Rev. Dr. Donald Eric Capps.
Endnotes:
The title is a paraphrasing of a sentence in Donald E. Capps. “The Parabolic Event in Religious Autobiography.” The Princeton Seminary Bulletin. 1983;4(1):26-38, p.27.
This award is being bestowed on the 50th anniversary of our honoree’s graduation from divinity school & on the 30th anniversary of his 5-year stint as editor for the Journal for the Scientific Study of Religion.
Some additional relevant anniversaries are:
– on the 105th anniversary of Religion and Medicine (1908), by professional chaplaincy’s
conceptual forebear, Elwood Worcester (1862-1940), an elder colleague of both Dunbar
& Boisen.
– on the 85th anniversary of Boisen’s “The Sense of Isolation in Mental Disorder: Its Religious
Significance.” (1928) [Am J Sociol. 33:555-567] & his "The Psychiatric Approach to the Study of Religion” (1928) [Relig Ed. 23(3):201-207].
– on the 80th anniversary of Dunbar’s “The Faith and the New Psychology” (1933), in Frank Gavin,
ed. Liberal Catholicism and the Modern World. Milwaukee: Morehouse Publishing, 1933; reprinted: Living Church. 1934;13:333-336; available on-line at http://anglicanhistory.org/usa/fgavin/liberal/13.html , that called for further “development of the age-old techniques of religion in the light of the new understanding”.
– on the 55th anniversary of Seward Hiltner’s Preface to Pastoral Theology … (1958), affirming that
a clinical pastoral task “begins with theological questions and concludes with theological answers” [p.24] regardless of the intervening “practical” steps.
– on the 50th anniversary of Hiltner’s Constructive Aspects of Anxiety (1963), a small volume co-
edited with Karl Menninger, emphasizing, as did Boisen, the possible value of crises.
– on the 30th anniversary of Caroll A. Wise’s Pastoral Psychotherapy: Theory and Practice (1983).
The following are the bibliographic details of the cited items:
In the opening list of anniversaries: Boisen. "The Minister as Counselor.” J Pastoral Care. 1948;2(1):1-10, pp.4,9.
In the 4th paragraph: Dunbar, Symbolism in Medieval Thought and Its Consummation in the Divine Comedy. New Haven: Yale University Press, 1929; equals her PhD dissertation, NY: Columbia University, 1929; reprinted, NY: Russell and Russell, 1961; reprinted again, Atlanta: SOLINET, 1994; pp.4, 8-9,11, 14, 19-20. Dunbar, "The Sun Symbol in Medieval Thought," Master's Thesis, NY: Columbia University (1924), p.65; the italicized and bracketed items are here added so that the passage may serve as a summary statement of Dunbar's comments on symbolism.
In the 5th paragraph: Jesus, as cited in The Bible, “Matthew,” 13:13,43.
In the 6th paragraph: Capps, Jesus the Village Psychiatrist. Louisville: Westminster John Knox Press, 2008; pp.54-55. See also, Capps, The Poet's Gift: Toward the Renewal of Pastoral Care. Louisville: Westminster John Knox Press, 1993; p.1: “acts of pastoral care … are very similar to Jesus’ parables: these acts usually involve brief, time-compressed encounters and often occur in the context of a life crisis … ”; p.2 re parables: “they challenge our usual and routine ways of perceiving and construing our life experiences, enticing us into viewing them from a different angle or slant.”
In the 10th paragraph: Dunbar, Psychosomatic Diagnosis. NY: Paul B. Hoeber/ Harper & Brothers, 1943, p.689.
In the 11th paragraph: Capps, Laughter Ever After … Ministry of Good Humor. Atlanta: Chalice Press, 2008.
Additional Note #1: While it now is easy enough to find general information on Dunbar’s life and work, as my writings on these topics have been available for some forty years, comments about Dunbar’s parents – that is, about her family context – currently can be found almost exclusively at the CPSP Pastoral Report. See,
“ ‘Be Strong! Take Courage! All Ye Who Hope in the Lord!’ ” http://www.pastoralreport.com/Be%20Strong!%20Take%20Courage!%20-%20plenary%20comments%20%2011-apr-%202010%20-%20final%20-%20PR%20version-.pdf
[has passage & footnote re Edith Vaughn Flanders Dunbar (1871-1963)]
“Clinical Pastoral Psychology of Religion: A ‘Peculiar and Dynamic Play between the Mundane and the Sublime’.” http://www.pastoralreport.com/the_archives/2011/04/
[has passage & footnote re Francis William Dunbar (1868-1939)]
Additional Note #2: Toward better drawing the parallel between parables and jokes – a parallel clearly suggested by the newest Dunbar awardee – let me repeat a joke with which many years ago I felt an immediate connection.
A little boy stood on the front porch of his home crying and energetically ringing the door bell. Finally his mother answered the door and the little boy exclaimed somewhat confusingly, “The Dog! The Dog!” Toward clarifying the problem, the mother asked, “Did the dog bite you?” “No,” explained the little boy, “but he tasted me!”
The joke works because it joltingly provides a new view about the meaning of a dog’s licking of someone with its tongue – which generally is interpreted as a friendly gesture. When very young I was somewhat socially anxious, and the joke captured my issue precisely: that anyone who got close enough to be nice also was close enough for another motive – to be not so nice.
Additional Note # 3: For the record, please let it be clarified that Professor Capps is not receiving the same honor twice. The centennial celebration he graced in 2002 at Columbia Presbyterian Center of the New York Presbyterian Hospital was “The Helen Flanders Dunbar (1902-59) Memorial Lecture,” published as, “John Nash: Three Phases in the Career of a Beautiful Mind.” J Relig & Health. Dec 2005;44(4):363-376.
Additional Note #4: CPSP’s “Helen Flanders Dunbar Award for Significant Contributions to Clinical Pastoral Training” is bestowed only upon the living and only upon non-members of CPSP. Past recipients of the award include G. Allison Stokes (2nd; 2003), Myron C. Madden (3rd; 2004), Robert C. Dykstra (4th; 2005), A. Patrick L. Prest (5th; 2006), Henry G. Heffernan (6th; 2007), Edward E Thornton (7th; 2008), Rodney J. Hunter (8th; 2009), John E. Harris (9th; 2010), Orlo C. Strunk, Jr (10th; 2011), and Kenneth H. Pohly (11th; 2012).
Additional Note #5: Any boldings occurring with quoted passages are by this author.
Robert Charles Powell, MD, PhD is the leading historian of the clinical pastoral movement. Many of his published writings are posted on the Pastoral Report. Readers can use the PR's search engine found on the left side-bar to locate his articles. As a practicing psychiatrist, his writings reflect his daily investment in his clinical practice of providing psychotherapy and care to his patients. Contact Dr. Powell by clicking here.
Editors Note: The limits of the Pastoral Report's publishing platform do not afford the ability to fully duplicate the page layout of Dr. Powell's scholarly paper. The reader is encouraged to down the document.
DOWNLOAD: "Shedding Light on the Unknown – Without Presuming to Exhaust Its Meaning
___________
Robert Charles Powell, MD, PhD is the leading historian of the clinical pastoral movement. Many of his published writings are posted on the Pastoral Report. Readers can use the PR's search engine found on the left side-bar to locate his articles. As a practicing psychiatrist, his writings reflect his daily investment in his clinical practice of providing psychotherapy and care to his patients. Contact Dr. Powell by clicking here.
]]>
Marriage: A Historical Word with Postmodern Meaning
The well of civil discourse has been poisoned in recent years, and so I was pleased to see the two articles on same-sex marriage, taking opposite points of view without rancor.
