Professor Donald Capps of
Princeton Theological Seminary thinks that pastoral counseling could be
conceived of as “a higher form of gossip.”1 In Living Stories:
Pastoral Counseling in Congregational Context, Capps characterizes the key
benefit of pastoral counseling as “the experience of telling stories within a
constructive framework.”2 That framework might even include
gossip. Capps believes that gossip “sometimes, perhaps often, plays the same
constructive role in the life of a social group that I am ascribing to pastoral
counseling.”3
Capps comes to his somewhat
positive appraisal of gossip by covering the same ground we have above,
focusing in, especially, on the social and personal benefits of gossip asserted
by writers such as Jack Levin, Arnold Arluke, and Patricia Meyer Spacks.
Capps’ main contribution is
to directly compare the features of social gossip with the practice of pastoral
counseling. He notes, “Like gossip, the ‘subject matter’ of pastoral counseling
is the ‘trivia’ that often gets demeaned by those who . . . value only ‘important’
subject matter, whether complex ‘intellectual matters’ on the one hand or ‘deep
spiritual matters’ on the other.”4 “Another is that, precisely because
it deals in ‘small particulars,’ the worldview that pastoral counseling
expresses is not that of ‘the dominant culture’ but ‘the beliefs of quiet
sub-cultures.’”5 “Still another similarity . . . is the fact that it
is a kind of creative play, providing the counselee (and also the pastor) a
sense of freedom that they do not experience in the other ‘language systems’ of
their lives.”6 He also observes that pastoral counseling often
involves talking about people who are not present in the counseling room.7
There is nuance, however, to
this positive comparison. Professor Capps wants pastoral counseling to rise
above garden variety gossip. “While it shares these and other characteristics
of gossip, pastoral counseling (ideally) differs from gossip as well.”8
It should not, for example, “degenerate into malice” or “destroy the reputation
of an innocent person.”9
He also says, “Another difference between pastoral counseling and gossip
is that the pastor has greater freedom, even, at times, the obligation, to
introduce a values perspective that does not confirm the counselee’s own values
but instead brings other value considerations to bear.”10
The pastor has an obligation to scripture and truth.11
Openness, for Capps, is the
area in which pastoral counseling truly transcends traditional gossip.
I
suggest that the central value that the pastor represents in the pastoral
counseling context is precisely that of openness, and that this value is
expressed both in the pastoral counseling role itself and in the perspective
that the pastor takes concerning the parishioner’s life problems. It is
precisely in its openness that pastoral counseling becomes a gospel form
of gossip. The subject matter of pastoral counseling is still the small talk
that prevails in other forms of gossip, but an open atmosphere is created and
maintained in every aspect of the counseling process.12
I appreciate Capps’ nuances
and think there is much to meditate upon in the concept of pastoral counseling
as constructive story telling. I see some truth in the parallels drawn between
pastoral counseling and non-malicious gossip, especially how we are called to
bring truth to bear on the so-called “trivial” and “mundane” aspects of life.
And I love the phraseology of “gospel gossip”! But the gospel Capps preaches
seems much more dependent upon Carl Rogers than Jesus Christ. The biblical
gospel is more than a dynamic openness and “unconditional positive regard.” The
gospel we are called to proclaim is the good news of a Savior that loved us
while we were still sinners and loves us now in a way that leads us into
dynamic personal change (Rom 5:8, Titus 2:11-12).
1Donald
Capps, Living Stories: Pastoral Counseling in Congregational Context
(Minneapolis: Fortress Press, 1998), 192. Capp’s theory of pastoral counseling
is in the stream of Rogerian thought. For an alternative “family-systems”
approach to counseling see Edwin H. Friedman, Generation to Generation:
Family Process in Church and Synagogue (New York: Guilford Press, 1985).
Friedman’s theory includes something he calls “triangulation” which is pitting
the wrong members of a family against one another, usually by inappropriate
secret keeping. This may be gossip by yet another name.
2Donald
Capps, Living Stories: Pastoral Counseling in Congregational Context
(Minneapolis: Fortress Press, 1998), 10.
3Ibid.,
173.
4Ibid.,
192.
5Ibid.,
193.
6Donald
Capps, Living Stories: Pastoral Counseling in Congregational Context
(Minneapolis: Fortress Press, 1998), 194.
7Ibid.,
195.
8Ibid.,
194.
9Ibid.
10Ibid.,
196.
11As
a theological liberal, Capps equivocates a bit at this point, declining to
definitively share what those “value considerations” might be, but the
implication of his words is obvious and true.
12Donald
Capps, Living Stories: Pastoral Counseling in Congregational Context
(Minneapolis: Fortress Press, 1998), 198-199.
***
This post is part #3 in a series on "Ambiguity and Ambivalence about Gossip" in a longer series about "Taking Sides on Gossip" drawn from my doctoral research on the problem.
Starting tomorrow, we shift onto the other side of the debate, and start listening to opponents of gossip.
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