How to cite:
Alokasih Gulo.(2022). Some Notes on the Idea of Living Human
Document and Its Implications for Pastoral Praxis. Journal Eduvest.
Vol 2(1): 140-149
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Eduvest – Journal of Universal Studies
Volume 2 Number 1, January 2022
p- ISSN 2775-3735 e-ISSN 2775-3727
SOME NOTES ON THE IDEA OF LIVING HUMAN
DOCUMENT AND ITS IMPLICATIONS FOR PASTORAL
PRAXIS
Alokasih Gulo
Sekolah Tinggi Teologi Banua Niha Keriso Protestan Sundermann,
Indonesia
Email: okagulo@gmail.com
ARTICLE INFO ABSTRACT
Received:
December, 26
th
2021
Revised:
January, 17
th
2022
Approved:
January, 18
th
2022
This article provides a review of the literature on the
concept of a living human document, which was first
proposed by Anton T. Boisen and then advanced by Charles
V. Gerkin. I will apply a holistic approach to understanding
the idea of a living human document in light of the
increasingly complicated difficulties humans face in our
modern day. In this article, I argue that taking a holistic
perspective will help us better comprehend persons in their
environments (internal and external contexts). This, as I call
it, is an attempt at holistic pastoral theology based on living
human document.
KEYWORDS
Living Human Document, Clinical Pastoral Education, Holistic
Pastoral Praxis
This work is licensed under a Creative Commons
Attribution-ShareAlike 4.0 International
INTRODUCTION
Pastoral theology – as well as other theories in theology – is a reflection of
practical experience and human struggles which is then compiled and developed in a
systematic and theoretical manner. Pastoral theology was born and developed from actual
human experience with all the complexities of life. Pastoral theology like this implies a
close relationship between pastoral theology itself and the reality of human life. As a
result, the pastoral ministry that is carried out will touch the concrete struggles of people
who are in crisis.
Alokasih Gulo
Some Notes on the Idea of Living Human Document and Its Implications for Pastoral
Praxis 141
Anton T. Boisen, in (Kemp, 2004) in his work “The exploration of the inner
world” and “Out of depths: An autobiographical study of mental disorder and religious
experience”,(Boisen, 1960) understands the concrete experiences of humans who are in
the crisis as the living human document. According to him, theology and pastoral
ministry must be built and developed based on the living human document. Charles V.
Gerkin also emphasizes this in his work “The Living Human Document: Revisioning
Pastoral Counseling in a Hermeneutical Mode,” namely that human stories (experiences)
should be the primary basis in building pastoral theory or theology.Charles V. Gerkin,
Konseling Pastoral dalam Transisi (Jakarta & Yogyakarta: BPK Gunung Mulia &
Kanisius, 1992).
This article is a study of the idea of a living human document originally initiated
by Boisen and later forwarded by Gerkin. In connection with the increasingly complex
problems humans face in this contemporary era, I will use a holistic approach to
understanding living human documents. This approach will significantly help us
understand humans comprehensively in their contexts (internal and external contexts). I
call this approach an attempt at holistic pastoral theology based on living human
documents.
This article begins with a brief description of the early history of the emergence
of the concept of a living human document, describing the initial struggles of Boisen and
other patients in mental hospitals as the starting point for the theology and pastoral
ministry that he initiated. What follows is the basic concept of living human documents
by Boisen and Gerkin, followed later by my operational definition of living human
documents. The following section is the essence of this article, which is about a new
alternative in understanding humans: a holistic pastoral approach based on living human
documents.
RESEARCH METHOD
This study uses library research methods that refer to sources available both
online and offline such as: scientific journals, books and news sourced from trusted
sources. These sources are collected based on the discussion and are linked from one
information to another. All activities in the context of data collection and analysis are
carried out online considering the limitations of open movement in public spaces. This
data is obtained through triangulation techniques, the data is analyzed and then
conclusions are drawn.
RESULT AND DISCUSSION
1. The Early History Of The Emergence Of The Concept Of Living Human
Documents
The living human document is a concept that was introduced by Anton T. Boisen,
a pioneer of Clinical Pastoral Education (CPE) in America in 1925. This term has become
a key concept in clinical pastoral education until today. According to Boisen, these living
human documents are documents that can be read and understood, just as when we read
and understand books or written documents, such as biblical texts.Boisen, The
Exploration of the Inner World, 10, 185.
This concept was motivated initially by Boisen's own experience. First, in 1920,
Boisen experienced a mental illness – a catatonic type of schizophrenia – for which he
had to be admitted to a mental hospital.Mesach Krisetya, 1990. Based on this
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experience, Boisen emphasized that the main problem is not a medical problem but a
religious one. This problem should be the main focus of the companions, in this case, the
pastors.Anton T. Boisen, 2005. He also saw that this struggle was experienced by the
patients who were with him at the hospital. Unfortunately, no one paid any attention to
him while he was in the hospital. No pastors visit and listen to their stories. As a result,
Boisen and other patients continued to search for the meaning of their religious
experiences without the guidance or assistance of pastors who had studied theology.
Second, Boisen and the other patients were allowed to attend Sunday afternoon
services at the hospital. At first, he was happy with the service, but then he was
disappointed because the ministry of the servants did not touch the problems they were
facing. Boisen expressed his disappointment and concern by sharing his experience:
I was very happy to find that there were religious services on Sunday afternoons.
But I soon discovered that the ministers from neighboring village who
counducted those services might know something about religion, but they
certainly knew nothing about our problems. All they did was to conduct a formal
service on Sunday afternoons, and for lack of anything better they usually gave
us the same sermons they had given their own congregations in the morning.
There was one kindly old minister who gave us a series of sermons on missions –
missions in China, missions in Africa, missions in Japan. Another preached on
the text, “If thine eye offend thee, pluck it out.” I was afraid that one or two of
my fellow patients might be inclined to take that injunction literally.Boisen, The
Exploration of the Inner World, 5-6.
The question is why did the preachers' sermons not touch the realities of the lives
of Boisen and his fellow patients? According to Boisen, this is because pastors have never
met people in life crises, never been to patient rooms, spaces where real struggles exist.
Boisen saw that the clergy did not have a strong urge or enthusiasm to visit and meet
patients in hospitals.Boisen, The Exploration of the Inner World, 10. While attending
theological education, including pastoral theology, these pastors are only provided with
theoretical education and have almost nothing to do with factual data on the human
experience. The ministers were never well prepared to meet and read human documents
living in all the complexities of their problems. As a result, the theologies produced are
highly abstract religious theories and teachings based on written documents such as the
Bible, ecclesiastical traditions, and other writings. On a practical level, such theology
does not produce pastoral care that touches the realities of life for people in various
crises. Consequently, pastoral ministry is nothing more than preaching, teaching, judging,
reading Bible texts, and praying. That is why, according to Niklas, such pastoral care
becomes monotonous, cold, rigid, and dull.Gerald R. Niklas, 2001.
Departing from the issue of theology, Boisen criticized the theological education
system which is more based on written sources. According to him, theology must start
from the concrete problems of people who are having problems, namely people who at
that time are undergoing treatment in mental hospitals. In this case, Boisen wants to
develop an empirical pastoral theology with a case study approach. This is reinforced by
Gerkin, namely that fundamentally human experience occurs first, while reflection and
the theorizing process come after.Gerkin, Konseling Pastoral dalam Transisi, 30. For
Boisen himself, there is no better laboratory than a mental hospital and no library better
than living human documents. This process was later referred to by Nouwen as an attempt
to theology through living human documents (Nouwen, 1968)
Alokasih Gulo
Some Notes on the Idea of Living Human Document and Its Implications for Pastoral
Praxis 143
2. Basic Concepts Of Living Human Documents
According to Robert C. Dykstra, professor of pastoral theology at Princeton
Theological Seminary, the concept of a "living human document," which is now a key
concept in CPE, is considered a breakthrough in pastoral theology. That's why Boisen is
recognized as one of the pioneers of contemporary Protestant pastoral theology. Robert
C. Dykstra, 2005. The breakthrough can be seen in at least 3 (three) things:
First, to develop pastoral theology as empirical theology, namely theology that
starts from the practical experience of people with problems. According to Krisetya,
initially, Boisen used empirical methods in conducting his research because he aspired to
produce empirical pastoral theology.
Second, bringing pastoral theology to its original spirit, namely from theory to
practice. It is also a sharp critique of overly theoretical theological education. According
to Gerkin, an idea does not exist beforehand and can be applied to practice.Gerkin,
Konseling Pastoral dalam Transisi, 30. Pastoral theology departs from practical
experience, while the theory emerges later based on that experience. Thus, the encounter
with living human documents through field practice becomes the primary tool in pastoral
theology.
Third, bringing pastoral theology back to focus on its main field, namely
religious life. This effort is essential because the influence of psychology in pastoral
theology is too strong. William W. Hulme noted one of the criticisms of the church in
terms of pastoral care, namely that the pastoral ministry carried out today had
experienced a shift in spirit/soul/value from pastoral to psychology or
psychotherapy.William E. Hulme, 1981. The pastoral ministry carried out by churches
today tends to lose its uniqueness as a ministry based on “religious traditions.” This
tendency is not only because of the combination of theology with
psychology/psychotherapy, which is the advantage of pastoral care, but also because of
the movement of the church (church counselors) to place more importance on deepening
psychology or psychotherapy instead of deepening theological concern.
The primary purpose of all these breakthroughs is to help people in various life
crises and help pastors themselves grow and develop a theory of pastoral ministry based
on the concrete human experience. According to Niklas, pastoral ideas and techniques
obtained through classroom learning, reading books, and other written references will
only be helpful if the learning can be integrated into actual ministry.Niklas, The Making
of a Pastoral Person.
To achieve the above purpose, meeting with people in crisis is significant so that
pastors get to know and understand the situation and struggles of people in trouble.
Boisen calls an encounter with living human documents, namely encounters with people
who are in various life crises, people with all the complexities of their actual social
conditions.Boisen, The Exploration of the Inner World, 185. Furthermore, Charles V.
Gerkin sees that the encounter with the living human document requires a dialogical
interpretation so that it can produce a new hope for those who are in crisis.Gerkin,
Konseling Pastoral dalam Transisi.
However, the main limitation of Boisen regarding this concept is that he only
starts from his case, although he later includes cases of fellow patients. As a result, the
focus of his studies was solely on the interrelationships between patients' religious
experiences – which were ignored by psychologists, sociologists, and psychiatrists – and
crises related to mental health – which at that time were ignored by the church. In his
book "The Exploration of the Inner World," Boisen asserts his central thesis:
As I look around me here and then try to analyze my own case, I see two main
classes of insanity. In the one case there is some organic trouble, a defect in the
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brain tissue, some disorder in the nervous system, some disease of the blood. In
the other there is no organic difficulty. The body is strong and the brain in good
working order. The difficulty is rather in the disorganization of the patient's
world. Something has happened which has upset the foundations upon which his
ordinary reasoning is based. Death or disappointment or sense of failure may
have compelled a reconstruction of the patient's world view from the bottom up,
and the mind becomes dominated by the one idea which he has been trying to put
in its proper place. That, I think, has been my trouble and I think it is the trouble
with many others also.Boisen, The Exploration of the Inner World, 10-11.
Boisen's idea above arises because the study setting is indeed a mental hospital.
Still, it seems to reduce the essence of the living human document itself. The problem is
that the person in crisis is only in the hospital, while we can find those people
everywhere. Another problem is that at the end of his thesis, Boisen generalizes the
problem for others. This approach seems complicated for pastors who do not have
experience serving in hospitals, especially pastors whose primary ministry is not in
hospitals but congregations and communities.
Meanwhile, Gerkin, although generally in line with Boisen to develop pastoral
theology based on real human experience and restore the "spirit" of pure theology into
theology and pastoral ministry, but his study of living human documents is still too
philosophical, as well as the influence of psychology, especially psychoanalysis and other
personality theories, are still very strong. This idea certainly makes it difficult for
theology students and pastors in the Indonesian context because they do not have
adequate knowledge of philosophy and human psychology. Just like his predecessor,
Boisen, the approach used by Gerkin is still individualistic.
Therefore, I see that it is necessary to reinterpret the concept of a living human
document. In my opinion, living human documents are people – both as individuals and
as (social) groups – who, due to one or more internal and external factors, experience a
crisis that prevents them from enjoying life as a whole human being. However, in contrast
to Boisen's (and Gerkin's) initial concept, which only focused on hospitals (hospital-
based), the documents of people who live here are inside the church; some are outside the
church. This idea is based on the fact that in the context of church ministry, people in
trouble, who are in various life crises, and people suffering, are everywhere, related
directly or indirectly to the situation or inner life of the church.
3. Towards A Holistic Pastoral Theology Based On Living Human Documents
a. A New Approach To Living Human Documents
In principle, the concept of "living human document" is fundamental in theology
and pastoral ministry. Although it originally appeared at the end of the 20th century, I
agree with Dykstra, who considers it a breakthrough in contemporary pastoral theology.
Of course, some things must be criticized from these previous concepts considering that
we are in an era that is already very complex.
With his concept of living human documents, Boisen recommends that the
interactions of prospective pastors (theology students) and even pastors with people
(individuals) be recorded in the form of cases. The setting of theological development and
pastoral care is a mental hospital, where patients become "documents" according to which
their inner-world is problematic, and it's all related to issues of religious experience. That
is why Boisen places great emphasis on the need to encounter living human documents
and read them as much as when reading written texts. However, Boisen – along with the
theology students he trains – meets with patients only to find out information about their
primary struggles. From this information, a form of pastoral care is designed to touch the
Alokasih Gulo
Some Notes on the Idea of Living Human Document and Its Implications for Pastoral
Praxis 145
reality of their lives. The problem is that the encounter with the patient does not provide
space for dialogue on this living human document so that the resulting pastoral
assessment tends to be subjective.
Gerkin later tackled with his theory of "pastoral counseling hermeneutics." He
emphasizes the importance of dialogical hermeneutics in the counselor's encounter with
his client. According to Gerkin, the counselor, in interpreting the client's story (which is
the result of the client's interpretation of his story), his interpretation by utilizing life
experiences and previously learned knowledge.Gerkin, Konseling Pastoral dalam
Transisi, 30-33. It means the counselor's encounter with the client is a process of
listening and interpretation that involves both parties, namely the client and the counselor.
This process is referred to as a "dialogical-hermeneutical" process which ultimately
results in a new "interpretive story" of the client's experience, a more hopeful story.
Gerkin then concluded that pastoral counseling is no longer just the art of listening but is
a science and art of interpretation.
However, neither Boisen nor Gerkin elaborated the methods and steps to read and
interpret this living human document in more detail. Both ideas are still abstract;
moreover, Gerkin's hermeneutical philosophical approach adds to the complexity of
interpreting living human documents. Both are also still very dependent (only) on
psychology, especially psychoanalysis and other personality theories, in understanding
living human documents. The theology and pastoral care they develop are very
individualistic and only pay attention to the patient's inner world.
Haarsma disagrees with this highly individualistic theology and pastoral ministry;
according to him, self-limitation on maintaining the soul of individuals or small groups is
unjustified.F. Haarsma, Pastoral dalam Dunia (Yogyakarta: Pusat Pastoral
Yogyakarta, 1991), 24. Pastoral care is not merely directed at liberation from sin, guilt,
fear, doubt, despair, and hatred, but also a freedom from the economic, societal, cultural,
and political powers preventing humans from becoming human. Pastoral care is focused
on the human city and on the people within that city.
The same thing was conveyed by Stephen Pattison, namely that pastoral care
directed at individuals does not value togetherness and the existing social
aspects.Stephen Pattison, 1988. Therefore, pastoral care cannot be limited only to
individuals because many sins, sufferings, crises, and the capacity to grow have their
roots outside of human beings. These ideas show that the problems faced by humans as
individuals cannot be separated from contexts outside themselves, and this is what must
be considered in pastoral care.
Sharp criticism of Boisen's (and Gerkin's) concept also came from Bonnie J.
Miller-McLemore, professor of theology and pastoral counseling at Vanderbilt University
Divinity School, with his idea of "The Living Human Web".(Miller-McLemore, 2005)
Miller-McLemore specifically criticizes Boisen's approach, which is only concerned with
the context or the patient's inner world in his concepts and studies. According to him,
Boisen's approach to understanding living human documents relies heavily on
psychological support and is highly individualistic. This approach is no longer
appropriate in an increasingly complex world, where the problems faced by humans are
not singular but are shaped and influenced by various interrelated aspects. Miller-
McLemore calls her terms "the living human web".
In her studies, Miller-McLemore uses Catherine Keller's feminist approach,
"From a Broken Web: Separatism, Sexism, and the Self," and other liberation theology.
This approach is meant to show that pastoral theology - in an increasingly complex
world- "must hear the voices" of the marginalized from within their contexts".
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In her research, Miller-McLemore found that many marginalized people cannot be served
well by using Boisen's living human document approach, especially marginalized women
and black people. Boisen's concept of living human documents has yet to answer
questions like this, especially since the locus is only in mental hospitals. According to
her, pastoral theology's trademark of empathy for the living human document is
confounded by the limitations of empathy in the midst of the living human web.
Sometimes a person must admit an inability to understand fully the lived reality of the
oppressions suffered by another (Miller-McLemore, 2005)
Therefore, Miller-McLemore emphasizes the interconnectedness of theology and
pastoral ministry, no longer relying solely on psychological support but social, political,
and other aspects. Unlike the concept of a living human document, the living human web
cannot simply be "read" (Boisen) and interpreted (Gerkin) like a "document".(Miller-
McLemore, 2005) Marginalized people, including women and blacks, still cannot or can't
even speak, so how can they be "read" and interpreted? That's why, according to Miller-
McLemore, theology and pastoral ministry must be able to encourage the marginalized to
speak for themselves.(Miller-McLemore, 2005)
This Miller-McLemore critique is noteworthy. We live in a complex
contemporary era, and reliance on psychology alone will not help much theology and
pastoral care. The choice of a mental hospital as a "laboratory" to read and interpret living
human documents limits the "space" and "reach" of theology and the pastoral ministry
itself. Likewise, the approach is very individualistic, not paying attention to the external
context that also influences the inner world of the people with problems. However, the
concept of "the living human web" from Miller-McLemore also tends to ignore individual
aspects of a person because of giving too wide space to the socio-political context.
Therefore, in my opinion, a holistic pastoral approach is an excellent alternative in
reading and interpreting human documents living in an increasingly complex world.
B. Holistic Pastoral Approach on The Idea Of Living Human Documents
The term "holistic" comes from the word "holism." This word means the activity
of the parts of a whole concerning the function of the whole.Lorens Bagus, Kamus
Filsafat (Jakarta: Gramedia Pustaka Utama, 2000), 293. The paradigm of this approach is
that the whole is considered a whole, which consists of many different but interconnected
parts that influence and form a living organism. To develop holistic theology and pastoral
care based on living human documents, we will look at and analyze humans and the
problems they face from the physical aspect, psychological/mental aspect, social aspect,
and spiritual aspect.Daniel Susanto, Clinical Pastoral Education and Its Significance for
Indonesia: A Study of Transfer of CPE from the USA to Indonesia, Illustrated by the CPE
Transfer to the Netherlands (Kampen: Drukkerij van den Berg, 1999).
The birth and development of this holistic pastoral approach cannot be separated
from the theological reflection of the church or a particular person on the various contexts
faced by humans from time to time, and is an attempt to translate the pastoral function
into its context. It is realized that the traditional approach in developing theology and
pastoral care is no longer effective and efficient in responding to various issues that occur
in human life, both individually and in community life, including in various
contemporary issues that develop in society. Aart van Beek, a pastoral theologian who
has lived and taught in Indonesia for a long time, said that a holistic pastoral approach is
the most relevant approach to be applied in Indonesia because congregations and
communities still struggle a lot around issues of poverty, social injustice, pluralism,
environmental issues. life, and various other socio-economic pathologies.(van Beek,
2002) Then, what kind of holistic pastoral approach is meant?
Alokasih Gulo
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Praxis 147
First, holistic theology and pastoral care are placed within the framework of
understanding the wholeness of aspects of human life, namely physical, mental, social,
and spiritual aspect. These various aspects of human life are not to be separated or
contradicted each other (dichotomies) and are not hierarchical (some aspects are more
important than others). Instead, these aspects are interrelated, complementary, and
influencing. This approach at the same time fills the gap in pastoral theology, which only
looks at human problems from the inner-world side (Boisen and Gerkin) or vice versa
from the external human context (Miller-McLemore).
Second, Susanto emphasizes that a holistic pastoral approach must also be
understood in the broader dimension or scope, namely every dimension to which God
expresses concern or care, Daniel Susanto, 2010. or in Lartey's language, "… love of
God is for the whole world. …"Emmanuel Yartekwei Lartey, 2003.. This dimension
includes, for example, the nature of God's creation, various social-social problems and
systems, cultural systems, economic systems, political systems, and so on, which directly
or indirectly affect human life. Giving place to these dimensions can overcome the
problems of theology and the pastoral ministry, which are very individualistic. In this
frame, humans are seen as related to the world in which they exist. Meanwhile, Clinebell
explained his ideas about this dimension of wholeness, namely: (1) the unity of all human
dimensions, namely body, spirit, and soul; (2) loving God with all one's soul, which in the
contemporary sense of this dimension is an outpouring of human mental and emotional
potential continuously through a lifelong learning process; (3) relational integrity; (4)
ecological integrity; (5) the way humans relate to institutions that can encourage or hinder
the development of human potential; and (6) spiritual wholeness.Clinebell.
Third, an interdisciplinary approach is needed because a holistic pastoral
approach is concerned with the integrity of all aspects of human life and the world (the
whole world). It means that to develop a holistic pastoral theology based on living human
documents, we must involve and or utilize various fields of science, starting from
theology itself as the main field, and other relevant sciences, including local wisdom. We
will not be able to explain, understand, and interpret human existence (living human
documents) from one field of science perspective only.
Fourth, at the practical level, a holistic pastoral approach is inter-professional,
involving various professions and expertise that can enrich theology and the pastoral
ministry itself. It is known as holistic, integrated pastoral ministry.Totok S.
Wiryasaputra, 2012). Therefore, inter-professional teams or co-workers are essential in
developing holistic pastoral praxis.
Fifth, a holistic pastoral certainly pays attention to the local context. We realize
that there is no holistic pastoral approach that can be considered applicable to all contexts.
Each context has its uniqueness, which is vital in developing a holistic pastoral theology
based on living human documents.
CONCLUSION
From the descriptions above, it is clear that holistic pastoral theology based on
living human documents is fundamental. On the one side, this effort can solve the
problem of a too theoretical-academic pastoral theology (ignoring the praxis aspect). On
the other side, the action can overcome the pastoral tendency that is too practical (missing
the theoretical-academic element). In other words, this effort will help us to study and
develop pastoral theology empirically, as well as help us to integrate the pastoral theories
we have learned into actual ministry practice.
It also places people in various crises equal with counselors in theology and
pastoral ministry. They are now seen and treated as complete human beings, who due to
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multiple factors, are experiencing a problem. It is where the church then has a vast
opportunity to help those who are in trouble, including people who have been ignored and
not listened to in the church and society.
In His journey and ministry while on earth, Jesus saw many people who were so
tired and abandoned like sheep without a shepherd (Matt. 9:36). Jesus moved by the heart
of compassion to them. With great tenderness, He called to them:
Come unto me, all ye that labour and are heavy laden, and I will give you rest.
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and
ye shall find rest unto your souls. For my yoke is easy, and my burden is light.
(Matt. 11:28-30, King James).
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