Ministry of Presence

A ministry of presence is a ministry of companioning, of being alongside another. The foundation of a ministry of presence lies in the relationship between persons. It is a being with, rather than a doing for. According to the Dictionary of Pastoral Care and Counseling, The ministry of presencemeans vulnerability to and participation in the lifeworld of those served. (Gabriel Fackre, Presence, Ministry of, The Dictionary of Pastoral Care and Counseling, Nashville: Abingdon, 1990. p. 951) The concept of presence in this sense can be found throughout the religions of the world. In Jewish theology, presence begins with Gods hands-on creation of humanity and understanding that it is not good for a human to be alone in the world. Themes of presence and community are integral to the Hebrew Scriptures. One powerful illustration of presence occurs in the Exodus story through Gods companioning of the Israelites through the wilderness as a cloud by day and fire by night. God hears the peoples cries and walks alongside them, leading them out of bondage and keeping them safe when they are lost. The idea of humans companioning each other through lifes suffering is poignantly depicted in the Book of Job. When Jobs friends first see him in abject suffering, grieving the loss of his family, his livelihood, and his own health, they first sit silently with him in the ashes of grief for a full week. Job is not alone; the community is supporting him through the presence of his three companions. The Jewish concept of presence has additional dimensions for Christians. The idea of presence is grounded in the theology of the incarnation of Jesus Christ. Christians are charged to show and be the love of God (in our imperfect way) to others, just as Jesus Christ was love incarnate. Loving others is the relational expression of the Christ event. Charles Gerkin expands this thought to say that through the caring relationship of presence we can recognize how Gods love is present in the events and relationships of human life (Charles Gerkin, Incarnation Pastoral Care, in The Dictionary of Pastoral Care and Counseling, Nashville: Abingdon, 1990. p.573). We are not alone in life. Christ is present and becomes present through the acts of love of the community of believers. For Muslims, being present to the sick and elderly is considered a command of Allah as exemplified by the Prophet Muhammad, who taught that the community should visit the sick. In one story, the Prophet goes out of his way to visit and care for an old woman who had previously thrown trash on him. It is through

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expressions of love that the will of Allah is proclaimed (John Alden Williams, ed., The Word of Islam, Austin: University of Texas Press, 1994. p.57). The worldview in Eastern traditions includes suffering as a given of lifes existence. Hinduism sees suffering as a consequence of previous action, yet also sees helping the suffering one as a way of alleviating ones own past or future suffering. Buddhists see suffering as over attachment to the things of life. When one is compassionate as Buddha was compassionate and sits with the sick, the process of being brings one closer to attaining enlightenment (Rupert Gethin, The Foundations of Buddhism, Oxford: Oxford University Press, 1998. p. 101). The modern ideology of science and secularism also find presence to be a meaningful and healing exercise. In a recent study, scientists found that hospital patients who had someone sit with them a few hours a week, as opposed to those who did not, had changes in brain chemistry which indicate that they are less likely to become depressed (Greg Miller, News of the Week: Neurobiology, Science, Jan. 19, 2007, p.312). Further, giving is good for you. In 2003, a University of Michigan study found that elderly persons who gave emotional support to others had a 30% reduction in mortality risk (Random Notes, Science, July 25, 2003, p.461). Across human belief systems, the idea that people need other people is a constant. A ministry of presence moves the human need for community to the forefront. The human relationship is the heart of this ministry. Congregations are communities, dazzling webs of human relationship by their very nature. Members generally exercise a kind of stewardship of suffering among themselves through their relationships, often providing as much care in that way as through the official care by clergy. Not only by reaching out, but also by making their struggles available to one another, members deepen communal ties and strengthen one another through identification (Russell Burck, Community, Fellowship and Care, The Dictionary of Pastoral Care and Counseling, Nashville: Abingdon, 1990, p.202). The Caregiving Team transforms this gift of presence into a structured and accountable means of serving others. Caregiving Team members engage care partners in relationships of mutuality and respect. This is a relationship that seeks to equalize the power differentials between each person. As such, Team members are not fixers or problem-solvers. People want to be listened to as opposed to being fixed, or checked off as a problem-solved. As a result, Team members are companions and friends who listen and support care partners in their journeys. Though support may be expressed in practical assistance and tasks, the relationship between Team member and care partner is central.

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The helping relationship is one that is a mutual and not a one-way relationship. Both Team member and care partner have something to offer the other. Caring relationships seek to offer support, honest feelings, and increased independence (Alan Keith-Lucas, Giving and Taking Help, St. Davids, PA: North American Association of Christians in Social Work, 1994, p.47-53). Thus, Team members can help care partners identify options as well as lovingly offer choices to the care partner. Team members abide by the care partners decisions in order to affirm his or her autonomy. The Caregiving Team care partner relationship is one of support and friendship, rather than control. Appropriate boundaries are an indication of your respect of the care partner and his or her own individuality. Boundaries are the limits that give shape to that relationship. Boundaries are what helps me know where I stop and the other person begins (Marie Fortune, Joy of Boundaries Boundary Wars, Katherine Ragsdale, ed., Nashville: Abingdon, 1996). In order to truly care for a care partner, a Team member needs to uphold the identity and autonomy of the care partner. Team members should recognize their own individual needs as well. This enables both individuals to enter into a safe, caring relationship of mutuality. Boundaries provide a structure to a healthy helping relationship. Keeping commitments to be present with, to, and for a care partner creates opportunities for mutual blessing. Consistency and integrity helps to build trust in the relationship. In effect, it is an upholding of the caregiving covenant made between a care partner and the Team when they enter into a relationship of care. Through such relationship, the love of the entire community of faith is actualized. A ministry of presence seeks to be open to the experience and recognition of God (the holy, the transcendent) through the action of being alongside another through the struggles of life. Here are some ideas for reflection on the impact of presence. Ask Team members to take 5-10 minutes to write a brief account of a meaningful experience they have had when caring for another or when being cared for by another. Ask Team members to share these stories if they are willing. Save reflections that relate to Team experiences in a group history or scrapbook. Ask the Team members to separate into pairs or small groups to simply sit quietly (little talking) with each other for a few minutes in order to experience someone being a quiet, non-anxious presence alongside them.

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Ask a care partner to write or tell a story of what the relationship of caring presence has meant to him or her. Share this story with the group at the next team meeting. Have Team members to role play in pairs. One person is to act as a care partner, the other as Team a member who is focused on completing a task (cooking, driving, changing light bulbs, etc.) for the care partner. Then have the Team members illustrate being present and attending to the relationship (listening, sitting with, etc.) with the care partner. Discuss how it felt to be in each position. Questions for Discussion How are you present with your care partner? In what ways do you see yourself expressing your faith through a ministry of presence? In what ways can you deepen your relationship with your care partners? Are you present to your fellow Caregiving Team members? How can these relationships grow? Can a ministry of presence be accomplished without being physically present? If so, how and why?

Related Modules: Generous Listening Guiding Principles Gift Relationship Guiding Principles Life Review

Written by Cynthia Bunch

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