Spiritual service in its various forms brings work with people and various pleasures, encouragements as well as sufferings and disappointments. It is a tremendous privilege to walk with people in different life situations, to be able to provide support, spiritual insight and guidance. However, it is important to realize that the need for such accompaniment is growing and will become more and more necessary. Thus, in various life situations of individuals, a huge burden is placed on the priest to be professional and always act mercifully - when solving conflicts, compassionately - when facing death, with joy - during marriages (Polcková 2021)
"It is a mistake to consider a priest as someone who serves everyone and does not need anything himself. Unfortunately, this happens in the Christian environment. Concepts such as supervision are mostly unknown, Bálint groups occur only by chance. This leads to frequent overloading of priests, the onset of burnout syndrome, or irreversible spiritual and moral damage that no one expected. Sometimes there is also a wrong belief at play that a good Christian is one who he does not look at himself. First of all, the priest must be aware that his possibilities and abilities are limited. In other words, he must be aware of his limits and the more he wants to do for others, the more responsible he must be for himself." (Opatrný 2014, p. 174)
Priest Jesús Morán talks about the need to bring Christ where there is division, about the need to be with people in their suffering. (Kubicová 2023) Pope Francis in the apostolic exhortation Evangelii gaudium says that we cannot remain calm, only in passive expectation, inside our churches, but we must move from a pastorate of simple maintenance to a pastorate that is decidedly missionary. (František 2013) "Man should raise the fallen and free the imprisoned. He should not just wait, he should not just observe. He himself should participate in the salvation of the world." (Buber 1995, p.63)
Such expectations, as well as the pressure on clerical performance, carry with them the risk of burnout, or retirement of clergy from service. Statistics as well as experience say that burnout among clergy is not an unusual phenomenon, since their profession is also a service to people. It must be remembered that many of the priests struggle with feelings of disappointment, discouragement, fatigue and isolation. Many feel abandoned in their problems and do not know with whom they can talk about their problems openly and honestly. (Žurek, 2021)
The call to the ministry of the clergy means knowing how to take care of my own health so that I can help those I am supposed to serve. They are commanded to take care of themselves and the people entrusted to them. In connection with God, a person solves his problems more easily, and by being able to solve himself, he is a good example for people who do not know God.
The Bible says about the need to take care of yourself: "Take care of yourself and of the whole flock, in which the Holy Spirit has made you bishops, to shepherd the church of God, which you bought at the price of your own blood" (Acts 20:28) "Take care of yourself and of teaching; be persistent in this. For if you do this, you will save yourself and those who listen to you." (1 Tim 4,16)
One of the ways in which other helping professions take care of their professional health is supervision, and even in the context of the verses mentioned above, it appears as a method that enables reflection on one's own professional behavior, it involves developing self-reflection, understanding both unconscious and conscious contexts. "During the supervision meeting, the experience and relations of the supervised person to his primary social environment, to himself, to the client, to the work environment, etc., are reflected." (Bednářová 1997, p.8) More and more church congregations, so far mostly abroad, in Slovakia only some evangelical churches, are aware of the need for professional supervision, the so-called pastoral supervision for those who work in a spiritual vocation with an overlap into charitable, philanthropic and pastoral activities. "A benefit that directly affects not only the clergy themselves, but also benefits those whom the clergy serves, as well as the wider spiritual community. When the clergy is given sufficient support and encouragement, then he himself is more effective in his work with people, more empathetic and merciful, but also the whole body of Christ is more supported and encouraged." (Leach - Paterson 2015, p.21)
Students of theology (divinity students of the Greek Catholic Theological Faculty of Prešov University in Prešov) had the opportunity during their pastoral year, some for more than two years, to participate in supervision, which was carried out in a social facility (Dorka, n.o.). Social service providers are obliged to provide supervision for their employees according to § 9 paragraph 12 of Act 448/2008 on social services. After participating in the supervision, the theology students later shared their experience with supervision in a questionnaire, in which we ask about their experience with supervision, its contribution to the situation in which they were at that time, as well as its contribution to their future pastoral work. From their answers, we found out that all who filled out the questionnaire spent more than a year in a social service facility, which allowed them to complete more than three supervisions.
All those who participated in the supervision stated that it was an experience that helped them in their further work, as well as in better adjusting to the client or colleagues at the given moment. Five theologians participated in the initial screening. From their answers, we select the following excerpts from the data:
"My approach to clients and colleagues has improved, as has my perception of assigned tasks."
"Participation helped me in that I can better evaluate the effectiveness and correctness of my approach to the entrusted people and possibly reevaluate or change my approach after reflection."
"Supervision helped me to better perceive my colleagues."
"I began to think more about this method, it is beneficial for improving relations in a group of colleagues."
"I can imagine that group supervision would help us at the deanery level."
"Individual supervision helped me with individual situations. It is a great pity that supervision is being saved and we cannot provide this service to people more regularly. I think that many of my colleagues in the social institution, the more experienced they were, the more they valued supervision."
"The supervisor's view inspired me so much that I liked the job."
"It is a useful tool for not only professional but also personal growth"
Because of its positive consequences, which the students of theology encountered, we are convinced that this format of assistance will also help them in their further direction and that the supervision method will not be foreign to them. However, this raises the question of whether, even in the conditions of Slovakia and the church, we are ready to advance professionally in this way in taking care of ourselves as well as the people entrusted to us. The importance of preventing burnout, which occurs slowly and inconspicuously and is difficult to notice at all in the early stages, unless complete exhaustion occurs. (Žurek 2021) The topic of pastoral supervision is actively addressed in Slovakia by Oslíková and Ibošová, but this topic is still in its infancy here. In the Catholic Church, Kožuch writes about pastoral supervision, which even considers introducing it into the seminary training and continuous formation of priests and religious in the Catholic Church. (Kožuch 2022) "People need support in the first years of their service life, because the problems that arise can be very difficult in these first years." (Kožuch 2022, p. 11) Pastoral supervision is referred to in the literature as an intentional, regular conversation between a supervisor and a supervisee, a clergyman, or a person responsible for pastoral work with people in a church that focuses on pastoral care and aspects associated with it. Supervision creates a safe space for the participant to reflect on goals, vocation and future outcomes. Good supervision places great emphasis on the way in which the service is carried out in terms of fidelity and compassion. The conversation is conducted between both parties involved in the open and honest conversation and asking questions (ASPE 2015).
In the church, we can also encounter other support methods that are based on encouraging the clergy and their overall health (well-being), such as coaching, mentoring, spiritual guidance and counseling. In the context of pastoral care, supervision can provide a supportive and educational environment and facilitate the professional development of the clergy, enabling the supervised to continue serving faithfully and effectively, even in more demanding situations. (AAOS 2009)
A Biblical Basis for Supervision
"On that day two of them went to a village called Emmaus, which was sixty furlongs from Jerusalem, and they were talking about everything that had happened. As they were talking and thinking together, Jesus himself approached them and went with them. Their eyes were covered so that they would not recognize him. And he asked them: "What are you talking about on the way?" They stopped in amazement, and one of them, named Cleopas, said to him: "Are you the only stranger in Jerusalem who does not know what has happened there these days?" He said to them, "And what?" They said to him: "But with Jesus of Nazareth, who was a prophet, mighty in deed and word before God and before all the people; how the high priests and our leading men had him condemned to death and crucified. And we hoped that he would redeem Israel. But today is the third day since all this happened. Some of our women also frightened us. Before dawn they were at the tomb, and when they did not find his body, they came and they claimed that angels had appeared to them and said that he was alive. Some of our people went to the tomb and found that it was as the women said, but they did not see him." He said to them: "Ye ignorant and hard of heart to believe all that the prophets spoke! Was not the Messiah to suffer all these things and thus enter into his glory?" And beginning with Moses and all the Prophets, he explained to them what was related to him in all the Scriptures. So they approached the village they were going to, and he pretended to go on. But they urged him: "Stay with us, for it is getting late, and the day is near!" So he went in and stayed with them. And when he was sitting at the table with them, he took bread and blessed it, broke it and gave it to them. Then their eyes opened and they recognized him. But he disappeared from them. Here they said to each other: "Didn't our hearts burn when he talked with us on the way and explained the Scriptures to us?" And at that very hour they arose and returned to Jerusalem. There they found the Eleven assembled, and others with him.' (Lk 24, 13-35)
For a variety of reasons, the text from the Road to Emmaus from the Gospel of Luke is the best example of supervision, where the two disciples leaving Jerusalem after the death and resurrection of Jesus are filled with grief and are unable to recognize the resurrected Christ in their grief. It often happens to clergy that they do not see Christ because of the daily trifles, as well as the bigger challenges of the ministry. The task of supervision is to find a perspective and process the daily concerns and great challenges that ultimately lead to a ministry in which the Holy Spirit and his action as well as the presence of Christ are recognizable. (AAOS 2009)
Antiochian Orthodox priest David Alexander wrote a useful article dealing with the theology of supervision entitled: Companionship and Presence: An Eastern Orthodox Perspective on Pastoral Supervision (Alexander 2013), in the following lines we will summarize a reflection on his article, inspired by priest Alexander.
Participating in pastoral supervision is like undertaking a pilgrimage. A person embarking on a pilgrimage has a clear goal and hope for transformation in his mind. The company is an integral part of the supervision process. Inspired by Christ in the story of the Road to Emmaus, pastoral supervision is a company on the road, a deliberate march with others and moments of surprise by the people or realities we encounter on the journey. Trust is key on this journey of his. Just as when traveling to a holy place we are forced to trust the guide, so we also build a relationship of trust and discipline in pastoral supervision. In that we do not see the supervisor as someone who counts our failures and losses, but as someone who is qualified and experienced in listening, encouraging, supporting and helping to direct us to the goals we seek.
This trust is not only between supervisor and supervisee, but also trust in the process of supervision itself. It requires the openness to admit that our goal may change in the process and that sometimes it will require a radical change. Let's imagine again the disciples traveling to Emmaus. Jesus travels with them most of the day, listens to them, reflects and at the end of the day calls them to change direction and return back to Jerusalem. The disciples walk together in sorrow, confused, longing for change. Their encounter with Christ led to this transformation, but also their own determination, willingness, played a significant role in the transformation. The disciples allowed Jesus to walk with them, even though they did not know who he was, they listened and followed his directions. The supervisory process creates space for Christ. Like the metaphor of three chairs in a room - one for the supervisor, one for the supervisee and one for Jesus. Supervision offers space in the service and in the life of the supervised to discover Christ. In supervision we enter into a conscious relationship to reflect on our ministry so we can discover what God wants us to do and be.
Pastoral supervision brings benefits to the supervised, as well as to those it serves and to the wider spiritual community:
- can improve an individual's feelings and health by offering supportive, non-judgmental listening through a relationship and space where a person can be authentic and honest about their service experience,
- provides the opportunity to get a clearer and more comprehensive perspective of work,
- can alleviate some tensions and frustrations from the service and prevent burnout, it can serve the clergy to regain the vision and the original inner call to service, which could have been lost in everyday problems,
- provides a safe environment for learning and development,
- confirms the strengths of the supervisee and can help him to be more aware and accepting of his shortcomings or room for growth. (Leach-Paterson 2015)
If the clergyman learns and develops, if he feels encouraged and supported, he becomes more effective in the ministry and with him the whole parish prospers and the spiritual community experiences development.
One model of supervision, also known as the three-legged stool model, is based on three functions: restorative, formative, and normative. These three functions serve the supervisee by being supported and listened to and helping them return to their vision and calling, helping them to grow, which may include new insight, knowledge and resources, addressing ethical, managerial and boundary issues. (The United Reformed Church, 2020)
Author: Mgr. Antonia Helton University of Prešov in Prešov, Orthodox Faculty of Theology
References
ALEXANDER, D.W. 2013, Co-Pilgrimage and Presence: An Eastern Orthodox Perspective for Pastoral Supervision. Reflective Practice: Formation and Supervision in Ministry, 2013, p. 169-180, ISSN 2325-2855
ASPE. 2015. The Association for Pastoral Supervision & Education. Promoting good practice in pastoral supervision. (online) (cit.10.9.2023) Available at: https://www.pastoralsupervision.org.uk/
BEDNÁŘOVA, Z. 1997, Supervision as a form of methodical leadership. Social policy. 1997, vol.23, no.7-8, p.8, ISSN 0049-0961
BUBER, M. 1995, Four Mysteries, Bratislava, Gardenia Publishers, 1995, 63 pp. ISBN 9788085662047
FRANCIS: Evangelii gaudium. Apostolic Exhortation on Proclaiming the Gospel in the Contemporary World. Tranava: SSV, 2013, 202 p. ISBN 978-80-8161-04408
HAVRÁNEK, A. 1986, Reflections on pastoral care. Prague: Central Church Publishing House. 1986. 280 p. ISBN not listed
HAWKINS, P. - SHOHET, R. 2016, Supervision in the helping professions. Ed. 2. Prague: Portal, 2016. 208 p. ISBN 978-80-262-0987-4.
KALENSKÁ, M. 2011, Burnout syndrome in clergy - Bachelor thesis, Charles University, Faculty of Education
LEACH, J. - PATERSON, M. 2015. Pastoral Supervision: A Handbook. 2nd Ed, London, SCM Press, 2015, 320 p., p. 20-22, ISBN 9780334053446
MLYNARČÍK, P. 2018. Supervision in pastoral practice (spiritual service). In: SCHAVEL, M. – KUZYŠIN, B. – HYNYADIOVÁ, S. (eds.) Forms of supervision and prevention of burnout syndrome. Proceedings of the international scientific conference. Bratislava: VŠZaSP St. Elizabeth. 2018. 247 p. ISBN 978-80-8132-193-1
OPATRNÝ, A. 2014. Pastoration of special groups. Červený Kostelec: Pavel Mervart, 2014. 196 p. ISBN 978-80-7465-116-8
Oslíková, E. 2017. Pastoral supervision in the service of church collaborators. Dissertation work. UK EBF
OXHANDLER, E.C.- POLSON, K.M. -MOFFATT, W.A.- ACHENBAUM, H.K., 2017, The Religious and Spiritual Beliefs and Practices among Practitioners across Five Helping Professions. In: Religion, 8(11), 2017, p. 237.
SCHAVEL, M. – KUZYŠIN, B. 2023. Theory and practice of supervision. Summary-theoretical and system-analytical contexts of the Slovak application environment. University of Prešov in Prešov, Prešov. 2023, 198 pp., ISBN 978-80-555-3133-5
In the field of social work, supervision is established by the following legislative regulations: Act of the NR SR no. 219/2014 Coll. on social work and the conditions for the performance of certain professional activities in the field of social affairs and the family and on the amendment of certain laws; by the Act of the NR SR no. 305/2005 Coll. on the social protection of children and the social guardian and on the amendment and supplementation of certain laws and Act of the Republic of the Slovak Republic no. 448/2008 Coll. on social services and on amendments to Act no. 455/1991 Coll. on trade, as amended
ŽUREK, M. 2021, Pastoral options for clerical workers in preventing burnout syndrome. Testimonium fidei. Journal of Theology and Catechetics. 2021, year 9, no. 2, p. 28-45, ISSN 2729-8191
Internet resources:
The Australasian Association of Supervision website: https://www.supervision.org.au/
Júlia Kubicová. The co-president of the Focolare Movement encouraged the seminarians under Zobor [online]. Available online: https://www.tkkbs.sk/view.php?cisloclanku=20231006032-
DomaJeDoma- ADAMCOVÁ, I., POLCKOVÁ, A., KNEZOVIČ, R. 2014, Burnout syndrome in spiritual service. February 27, 2014, Radio Regina Západ. [online]. Available on the Internet: https://www.rtvs.sk/radio/archiv/11387/1553244 from 24.04.2021,
KOŽUCH, B. Pastoral supervision in the service of church collaborators, 2022 https://www.szspektrum.eu/wp-content/uploads/2023/01/Kozuch.pdf
THE UNITED REFORMED CHURCH. 2020. Guidelines for Pastoral Supervision [online]. [cit. 2023-09-09]. Available online: https://www.urcwestmidlands.org.uk/uploads/9/9/8/2/99821718/guidelines_for_pastoral_supervision.pdf