Annotated Bibliography

Ken Winter

Presented to Professor Mary Hess

Luther Seminary

As a Requirement in

MISSIONAL LEADRESHIP IN PROFFESSIONAL SETTINGS (LD 0530)

St. Paul, Minnesota

Spring 2019
Theological Resources
Albers, Robert H. Shame: A Faith Perspective. New York: Haworth Press, 1995.

An analysis of and a Biblical and theological reflection upon the human experience of disgrace
shame. The subject is discussed from a pastoral perspective from which suggestions are made
on how this phenomenon can be dealt with from the background of a faith tradition. Develops
and explores new and existing valuable conceptual and pastoral resources to aid people in
dealing effectively with the debilitating experiences of disgrace shame.

Fretheim, T. E. (2005) God and world in the Old Testament; A relational theology of creation.
Nashville, TN: Abingdon

An Old Testament view of the Creator God, the created world, and our role in creation.
Beginning with "The Beginning," discusses that creation is open-ended and connected. Then,
from every part of the Old Testament, the fullness and richness of Israel's thought regarding
creation is explored: from the dynamic created order to human sin, from judgment and
environmental devastation to salvation, redemption, and a new creation.

Hall, Douglas John. (1986) God and Human Suffering: An Exercise in the Theology of the Cross.
Minneapolis: Augsburg Pub. House

A major work on an agonizing subject, true both to the reality of suffering and to the affirmation
that God creates, sustains, and redeems. A view that certain aspects of what we call suffering --
loneliness, experience of limits, temptation, anxiety -- are necessary parts of God's good
creation. Distinguishes from suffering after the fall, the tragic dimension of life. Unique is his
structure: creation-suffering as becoming the fall--suffering as a burden redemption--conquest
from within. Moves the reader beyond the customary way of stating the problem: "How can
undeserved suffering coexist with a just and almighty God?" He also evaluates five popular,
leading thinkers on suffering: Harold Kushner, C.S. Lewis, Diogenes Allen, George Buttrick, and
Leslie Weatherhead.

Hessamfar, Elahe. (2014) In the Fellowship of His Suffering: A Theological Interpretation of

Mental Illness—A Focus on “Schizophrenia.” Eugene, Oregon: Cascade Books

Schizophrenia is often considered one of the most destructive forms of mental illness. Elahe
Hessamfar’s personal experience with her daughter’s illness has led her to ask some pressing
and significant questions about the cause and nature of schizophrenia and the Church’s role in
its treatment. Describes schizophrenia as a variation of human expression. Hessamfar uses a
deeply theological rather than pathological approach to interpret the schizophrenic experience
and the effect it has on both the patients and their families. Draws on the Bible as a source of
knowledge for understanding mental illness. Offers a reflective yet innovative view of whether

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the Church could or should intervene in such encounters and what such an intervention might
look like. Discusses debate between treating insanity either pastorally or medically.

Holt-Woehl, Hollie M. (2012) Creation and a Theology of Humanness, Journal of Religion,

Disability & Health, 16:2, 121-132, DOI: 10.1080/15228967.2012.673084

This article seeks a Christian biblical interpretation for a theology of humanness based on the
two Creation stories and the Garden of Eden narrative in Genesis chapters 1–3. The
presentation serves as a corrective to the notion that Creation was perfect and that suffering (or
mental illness/disability) is caused by the sin of Adam and Eve in the Garden of Eden. The author
seeks to develop a theology of humanness which engages Genesis 1–3 with the work of David
Pailin's book, A Gentle Touch: From a Theology of Handicap to a Theology of Human Being, and
the work of Douglas John Hall in God and Human Suffering: An Exercise in the Theology of the
Cross. Particular attention will be given to the conditions of Creation addressed by Hall, which
are temptation, anxiety, loneliness, and limits—implying that to be human is to experience
temptation, anxiety, loneliness, and limits. God, however, becomes human in Jesus Christ to
embrace humanness. Through the death and resurrection of Jesus Christ, God restores the
relationship God had with Adam and Eve at Creation, so that Christ is present in the Holy Spirit
working in the lives of human beings to bring new life out of death.

Holt-Woehl, Hollie M. Congregations as Trinitarian Communities: Accepting, Welcoming, and

Supporting Those with Chronic Mental Illness. Ph.D., Luther Seminary, 2007.

A simple exploratory qualitative research method utilizing a sample of six Evangelical Lutheran
Church in America congregations. Two types of congregations were studied; those
congregations who accept, welcome, and support those with chronic mental illness and those
congregations who accept, welcome, and support diversity. Data was gathered through
interviews with pastors, individuals, and a focus group from each congregation. The researcher
also attended Sunday morning worship service/s at each congregation. The researcher was
assisted in data analysis by Crawdad "Text Analysis System (Version 2.0).

Hultgren, Arland J, Paul as Theologian: His Vocation and Its Significance for His Theology The
2009–2010 Word & World Lecture Word & World Volume 30, Number 4 Fall 2010

Hultgren engages the text of Paul’s Letter to the Romans using careful theological exegesis in
conversation with scores of contemporary biblical scholars and walks readers through the letter
verse-by-verse, illuminating the text with helpful comments, probing into major puzzles, and
highlighting the epistle’s most inspiring features. Demonstrates the essentially forward-looking,
missional character of Paul’s letter written to introduce Paul-the-theologian to Roman believers
and inspire their support for his planned missionary efforts in the Western Mediterranean.

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Jasko, Andrew. A Case for Mental Illness in Martin Luther and Preliminary Observations About Its
Positive Role in the Development of His Theology. Submitted to Dr. Donald Capps in
fulfillment of IDS 0000 DS: Luther and Mental Illness, April 17, 2014

The man credited with starting the greatest conflict in the history of the Church, the Protestant
Reformation, lived a life riddled with conflict. Martin Luther suffered from depression, anxiety,
and obsession throughout his entire life. Luther took the insights of his experiences and forged a
new theology that would transform the face of the Church. These powerful insights were tied to
his mental illness in no insubstantial way. Luther’s own work, and Luther provides us with many
autobiographical insights into his character and struggles. A provisional diagnosis of Luther
might be made with a degree of probability. It suffices to demonstrates that Luther suffered
from mental illness itself. Such a demonstration requires a nuanced understanding and
scrupulous integration of psychiatry, history, theology, and Luther studies. Discusses the need
for a description of Luther from a medical viewpoint that does justice to Luther in both historical
and theological terms imply that, despite multiple attempts, the challenge of constructing a
medically and historically accurate portrait of Luther remains unfulfilled.

Johnson, Elizabeth. "Christology's Impact on the Doctrine of God," Heythrop Journal 26

(April 1985), 143-163.

A Trinitarian understanding of God helps shape our thinking about who God is. Elizabeth
Johnson suggests we pay deeper attention to the biblical sense of who Jesus is. Doing this
causes us to rethink the Classical theory of Christology. Here, we come to realize God is not
distant, God is transcendent yet immanent. God Suffers with the world. Here it is difficult to
see the connection when set alongside the Aquinas order. Johnson argues (with Luther) that the
understanding of the Trinitarian God emerges in the “living vitality;” that is the self-revelation of
God that is seen the New Testament. Here the emphasis is on Jesus’ humanity; his one being
with the Father whereby we find God “deep in the flesh of humanity.” We are rooted in God’s
being! If we come to know God through biblical witness, God’s triune identity is revealed.
This identity is of dynamic of love and the relationship between the Father and the Son
becomes the basis for the very nature of God.

Kasper, Cardinal Walter. Mercy: The Essence of the Gospel and the Key to Christian Life (Kindle
Locations 1123-1124). Paulist Press. Kindle Edition.

Walter Kasper examines God's mercy while holding these devastating facts and questions in
hand. He looks at empathy and compassion as a starting point for theological reflection on the
topic. He continues by reflecting upon the following: What does it mean to believe in a merciful
God? How are divine mercy and divine justice related? How can we speak of a sympathetic-that
is, a compassionate-God? Can undeserved woe and divine mercy be brought into harmony with
one another? He likewise seeks to address the ethical questions that similarly arise: How can we
measure up to the standard of divine mercy in our own actions? What does the message of

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mercy mean for the practice of the church and how can we cause the central message of God's
mercy to shine in the life of Christians and the church? What does this message mean for a new
culture of mercy in our society?

Lartey, E.Y. (2006) Pastoral Theology as Contextual Theology in Pastoral Theology in an

Intercultural World. Cleveland: Pilgrim Press; pp. 42-72

Address the challenge of how to respond to people's emotional as well as their economic
circumstances. How can we be respectful of the individual and the community in ways that
affirm both? How are we to live respectfully with difference and ambiguity? Where shall we find
our models of life and care from--the dominant Western or else global perspective that includes
indigenous knowledge? In our theologies do we continue to privilege the study of abstract,
conceptual theory or do we give place to pragmatic, aesthetic, and nonverbal forms? In the face
of increasing extremism, terrorism, and violence, is it possible to make a sensible choice
between radical relativism and absolute essentialism? Are we to be drawn towards the various
expressions of religion or to the opportunities and ambiguities of spirituality as it is called upon
in many societies today? With the scarce resources available or allocated to health care in many
national budgets across the world, shall we give greater attention to the eradication of disease
through increasingly advanced technologies and therapeutic strategies or to the promotion of
health through primary health care and public health education? Presents practical theological
resources for the broad vision, deep passion, and thoughtful action needed for pastoral care in
the twenty-first century.

Malcom, Lois, (2018). Day 1a: Jesus in the Gospels [Power point slides]. Retrieved from
https://moodle.luthersem.edu/course/view.php?id=449

Malcolm, Lois, (2018). Day 1b: Paul’s Witness to The Messiah [PowerPoint slides] Retrieved
From https://moodle.luthersem.edu/course/view.php?id=449

Malcom, Lois, (2018). Day 4b: Perichoresis [Power point slides]. Retrieved from
https://moodle.luthersem.edu/course/view.php?id=449

Malcom, Lois, (2018). Day 5a: Ekklesia and Koinonia [Power point slides]. Retrieved from
https://moodle.luthersem.edu/course/view.php?id=449

Malcom, Lois, (2018). Day 5ba: Basiliea [Power point slides]. Retrieved from
https://moodle.luthersem.edu/course/view.php?id=449

McAlpin, K. (2009) Ministry That Transforms: A Contemplative Process of Theological Reflection

Liturgical Press.

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Ministry is transformative action. As Christians, when we do something in service—engaging the
needs of our sister and brothers in the name of Jesus Christ—we minister for the reign of God.
The Romero House volunteers, whose narratives undergird this volume, actively construct a
theology of ministry while undergoing a powerful sense of personal transformation. In Ministry
That Transforms, Kathleen McAlpin: Showcases the Romero House group and her program of
Integration for Ministry that provides adult education and ministry formation Lays out a
transformative Contemplative Theological Reflection Process leading to conversion,
contemplation, and holiness through practice and dialogue, Enlists Scripture, social justice
concerns, and a cast of critical thinkers in the theology of ministry.

Moltmann, Jürgen. The Crucified God’: A Trinitarian Theology of the Cross, Interpretation, 26:3
(July 1972), 278-299 (ATLA).

Jürgen Moltmann states that though often misunderstood, the crucifixion of Jesus is central to
the identity and the relevance of Christian faith. Because of the cross and Christ, people’s entire
perception of God as well as humanity must be reinterpreted. Moltmann argues that this
change in perception would rejuvenate Christology. Rather than sterile arguments about
whether Jesus was “truly God” or “truly man,” which set the wrong framework, Christians
should enter into dialogues with Jews about the meaning of “Messiah.” Who Jesus is must be
defined by the Messianic future; Christology remains forever unfinished until the new Creation
arrives, according to Moltmann.

Moltmann, Jürgen. Perichoresis: An Old Magic Word for a New Trinitarian Theology, in Trinity,
Community and Power: Mapping Trajectories in Wesleyan Theology, ed. M. Douglas
Meeks (Nashville: Kingswood Books, 2000), 111-126.

Moltmann contributes to the Wesleyan insights into the nature of God for his understanding of
salvation, revelation, and ethics, this volume helps readers understand how a doctrine of the
mission of the church is rooted in Wesley’s understanding of God.

Moltmann, Jürgen. The Logic of Promise,” Experiences in Theology (Minneapolis: Fortress,

2000), 87-106.

Moltman draws on both Old and New Testament sources to discuss the idea of Perichoresis or
mutual indwelling; God in us. We are invited into fellowship with the Triune God, specifically
through an intimate relationship with Christ Jesus which occurs through the Holy Spirit. This
Perichoresis or mutual indwelling in each other is linked then with koinonia; the act of abiding in
a Godly life. We are liberated by grace through faith that comes from the promises of God. The
Word of God frees us and through Christ we are taken into God’s life. Here we can let go of the
forces that suppress us so we can live in Christ’s. When we participate in God we receive God’s
Spirit that frees us and breathes life into all creation. We are free to live in that public space

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where there is no distress. God is a God of justice and mercy and here we can enter into God’s
reign of justice and mercy.

Newbigin, Lesslie, The Open Secret: An Introduction to the Theology of Mission, Chapter 3, "The
Mission of the Triune God," 19-29.

Newbigin describes the Christian mission as the declaration of an open secret—open in that it
is preached to all nations, secret in that it is manifest only to the eyes of faith. The result is a
thoroughly biblical attempt to lead the church to embrace its Christ-given task of presenting
the gospel in our complex modern world.

Reynolds, T. E. (2008). Vulnerable Communion: A Theology of Disability and Hospitality. Grand

Rapids, MI: Brazos Press.

As parents of a son with disabilities, Thomas E. Reynolds and his wife know what it's like to be
misunderstood by a church community. In Vulnerable Communion, Reynolds draws upon that
personal experience and a diverse body of literature to empower churches and individuals to
foster deeper hospitality toward persons with disabilities. Reynolds argues that the Christian
story is one of strength coming from weakness, of wholeness emerging from brokenness, and of
power in vulnerability. He offers valuable biblical, theological, and pastoral tools to understand
and welcome those with disabilities. Vulnerable Communion will be a useful resource for any
student, theologian, church leader, or lay person seeking to discover the power of God revealed
through weakness.

Sánchez, Leopoldo A. God Against Us and For Us: Preaching Jesus in the Spirit. Word & World 23,
no. 2 (March 1, 2003): 134-145. (ATLA)

A contribution to the growing field of Spirit Christology, which seeks to enrich the classic Logos
Christology of the ecumenical Councils with a Spirit-oriented trajectory. Sánchez tests the
productivity of a Spirit Christology as a theological lens for assessing the main events of Jesus'
life and mission, accounts of the atonement, the significance of the incarnation, the concepts of
person and relation, and models of the Trinity. Seeing Christ as the privileged locus of the Spirit
also has implications for the church's life in the Spirit. Sánchez shows how a Spirit Christology
fosters Christian practices such as proclamation, prayer, and sanctification.

Thiessen, Gerd. Soteriological Symbolism in the Pauline Writings, Social Reality and the Early
Christians: Theology, Ethics, and the World of the New Testament (Minneapolis:
Fortress, 1992), 159-186.

Gerd Theissen’s contributions treat Paul's correspondence with the Christian community at
Corinth. His essays provide a composite picture of the social stratification at this ancient urban

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 center and of the concrete organizational and ethical problems that that stratification
engendered for the Christians' common life.

Wright, N. T. Christology, in Justification: God’s Plan and Paul’s Vision (Downers Grove: IVP
Academic, 2009), 102-108.

Wright explains that in addition to the nature, scope and means of salvation, God's salvation is
radically more than this. At the heart of much vigorous debate on this topic is the term the
apostle Paul uses in several of his letters to describe what happens to those in
Christ―justification. Paul uses this dramatic image from the law court to declare that Christians
are acquitted of the cosmic accusations against them. But justification goes beyond this in Paul's
writings to offer a vision of God's future for the whole world as well as for his people.

Theoretical Resources
Albers, Robert H., William Meller, & Steven D. Thurber, (Eds.) (2012). Ministry with Persons with
Mental Illness and Their Families. Minneapolis: Fortress Press

Those who are afflicted as well as those who are adversely affected by mental illness often live
lives of "quiet desperation" without recourse to appropriate assistance. Most caregivers
confronted with these illnesses in the work of ministry have had no training or accurate
information about mental illnesses, so frequently they do nothing, resulting in further harm and
damage. Others may operate out of a theological system that does not adequately account for
the nature, severity, or treatment of these illnesses. In this work, psychiatrists and pastoral
theologians come together in an interdisciplinary, collaborative effort to ensure accuracy of
information concerning the medical dimensions of mental illness, interpret these illnesses from
a faith perspective, and make suggestions relative to effective ministry. Discusses how science
and a faith tradition can not only co-exist but work in tandem to alleviate the pain of the
afflicted and affected.

Andreasen, Nancy C. (2001) Brave New Brain: Conquering Mental Illness in the Era of the
Genome. New York: Oxford

Offers a state-of-the-art look at what we know about the human brain and the human genome--
and shows how these two vast branches of knowledge are coming together in a boldly
ambitious effort to conquer mental illness. Offers a discussion of how the billions of neurons,
the tiny thalamus, and the moral monitor in our prefrontal cortex are connected. Discusses the
progress made in mapping the human genome, whose 30,000 to 40,000 genes are almost all

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active in the brain. Offers stories of the people who develop mental illness, the friends and
relatives who share their suffering, the physicians who treat them, and the scientists who study
them so that better treatments can be found. Four major disorders are covered--schizophrenia,
manic depression, anxiety disorders, and dementia--revealing what causes them and how they
affect the mind and brain. Discusses how the powerful tools of genetics and neuroscience will
be combined during the next decades to build healthier brains and minds and how brain
mapping can unlock the mysteries of mental illness.

Clinebell, Howard. (1998) Understanding and Counseling Persons with Alcohol, Drug, and
Behavioral Addictions. Nashville, TN: Abingdon Press, pp. 21-49.

Considered the standard work in the field, this updated edition expands on the work of
counseling to encompass the care of persons with drug addiction, behavioral addictions,
multiple addictions, and co-dependency.

Eoyang, G, and R. Holladay, (2013) Adaptive Action: Leveraging Uncertainty in Your Organization
Stanford Business Books

Introduces a simple, common sense process that will guides reflective action. Prompts readers
to engage with three deceptively simple questions: What? So what? Now what? The first leads
to careful observation. The second invites you to thoughtfully consider options and implications.
The third ignites effective action. Together, these questions and the tools that support them
produce a dynamic and creative dance with uncertainty. Adaptive action can be used to devise
solutions and improve performance across multiple challenges, and they have proven to be
scalable from individuals to work groups, from organizations to communities. Professionals
have used adaptive action to meet personal, professional, and political challenges in leadership
and now this model is being used as a model in training future leaders in the church.

Farber-Robertson, A. (2000) Learning While Leading: Increasing Your Effectiveness in Ministry

Rowman & Littlefield

People's expectations of their faith community and clergy change over time. This resource uses
three case studies to speak to faith leaders about the challenges they face. It offers specific,
user-friendly techniques to help leaders become more aware of how they function, as well as
new ways to lead. More effective leadership enhances the life of the community and promotes
the deepening of members' faith.

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Hawley, Dale and Carla M. Dahl (2000). “Using the Levels of Family Involvement Model with
Religious Professionals.” Journal of Psychology and Theology, Vol. 28, Summer 2000; pp.
87-98.

A guide for religious professionals who fulfill a variety of roles, demands, and responsibilities.
This LFI model offers a structure for helping clergy ascertain which roles may be most beneficial
to a family in a given set of circumstances, as well as which roles are beyond their training and
mission. Further work is needed to delineate this model more clearly as it applies to religious
professionals, and research is called for to test the model. The LFI is a useful paradigm for
helping clergy structure their interactions with families and identify areas of ongoing
professional development that will enable them to minister to families in more effective, helpful
ways.

Heckler, Richard A. (1994) Waking Up, Alive: The Descent, the Suicide Attempt, and the Return to
Life. New York: Putnam

Addresses the penetrating hopelessness—the loss of faith—that leads one to suicide. Pain and
suffering visit us all. Discusses that no one lives without heartache or anxiety, sadness or fear
but that sometimes these emotions galvanize our spirit and our will, emboldening us to forge
ahead. Yet, at other times, heartache or anxiety, sadness or fear become oppressive and
impenetrable, sending us scurrying for warmth, or light, or someone with whom to wait until
morning.

Ramsey, Nancy. (2004) Pastoral Care and Counseling: Redefining the Paradigms. Abingdon
Press, pp. 1-44, 155-176.

Rapid changes have occurred in theological, social, and medical contexts broadening the
understanding of Pastoral Care. The shift from the "living human document" to the "living
human web" both enriches and challenges the study and practice of Pastoral Theology.

Spellers, Stephanie. (2006) Radical Welcome: Embracing God, the Other, and the Spirit of
Transformation. New York: Church Publishing

A practical theological guide for congregations that want to move beyond mere inclusivity
toward becoming a place where welcoming "the other" is taken seriously and engaging God's
mission becomes more than just a catch-phrase. Introduces specific congregations and their
challenges and lays out the theological underpinnings of tackling fears head-on and embracing
change as a welcome part of community life.

Stanford, Matthew S. (2008) Grace for the Afflicted: A Clinical and Biblical Perspective on Mental
Illness. Colorado Springs, CO: Biblica

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 Each day men and women diagnosed with mental disorders are told they need to pray more and
turn from their sin. Mental illness is equated with demonic possession, weak faith and
generational sin. Why is it that the church has struggled in ministering to those with mental
illnesses? Far too many mentally ill brothers and sisters damaged by well-meaning believers
who respond to them out of fear or misinformation rather than grace. Developed to educate
Christians about mental illness from both biblical and scientific perspectives. Presents insights
into our physical and spiritual nature and discusses the appropriate role of psychology and
psychiatry in the life of the believer. Describes common mental disorders and asks of each:
"What does science say and what does the Bible say about this illness?"

Swinton, John. (2000) Resurrecting the Person: Friendship and the Care of People with Mental
Health Problems. Nashville: Abingdon Press

While mental illnesses are often biological and genetic in origin, the real handicap experienced
by individuals is imposed by the types of reactions, values, and attitudes which are typical of
contemporary western society. Discusses that how a mental illness is experienced has much to
do with how it is socially constructed. Asks how the church will react to this suggestion? The key
to the effective pastoral care of individuals with severe mental illness lies not only within the
realms of psychiatry, therapy, and pharmacological intervention, but in the rehumanization
which is borne within the relationship of friendship.

Practical Resources
Amador, Xavier Francisco. (2007) I Am Not Sick, I Don't Need Help! Helping the Seriously
Mentally Ill Accept Treatment: A Practical Guide for Families and Therapists. (2nd edition)
Peconic, NY: Vida Press.

An account of what it’s like to suddenly be diagnosed with schizophrenia, learning to live with it
and accept treatment after years of not believing you have it. Includes new research on
anosognosia (lack of insight) as well as new advice, relying on lessons learned from thousands of
LEAP (Listen, Empathize, Agree, and Partner) seminar participants, to help readers quickly and
effectively use this method for helping someone accept treatment.

Critchlow, Stephen. (2016) Mindful of the Light: Practical Help and Spiritual Hope for Mental
Health. Watford, Herts: Instant Apostle.

Many people today are living with mental health issues. How do we recognize symptoms? What
can we do to help? Does it help to have faith? A Christian psychiatrist presents an invaluable
resource for all who are living with mental health issues, whether as sufferers or care givers.

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Culbertson, Philip Leroy. (2000) Caring for Gods People: Counseling and Christian Wholeness.
Minneapolis, MN: Fortress Press.

A presentation around the idea behind Christian wholeness and maturity; a healthy
interconnectedness of self-within-community. The three schools of counseling theory: family
systems theory, narrative counseling theory, and object relations theory are discussed, each of
which is explained and then applied to various counseling situations: pre-marital counseling,
marriage counseling, divorce counseling, counseling gay men and women, and grief counseling.
Discusses issues of gender, families, sexual orientation, the relationship of emotions to
spirituality, and the relevance of the counselor's own self-understanding

Hunsinger, Deborah van Deusen. Pray Without Ceasing: Revitalizing Pastoral Care. Grand
Rapids: Eerdmans, 2006; pp. 1-27.

Challenges pastors and congregations to put prayer at the center of their Christian practice and
theological reflection using Paul’s exhortation in 1 Thessalonians to “pray without ceasing.”
Reclaims spiritual practices from token use and unites them in a dynamic network of
interdependent caring traditions. Discusses the three foundational disciplines of spiritual
reading, careful listening, and self-reflection then explores prayers of petition, intercession,
confession, lament, and thanksgiving. Offers practical, workable suggestions for developing
pastoral care groups and teaching care-giving skills at the congregational level.

Lund, Sarah Griffith. (2014) Blessed are the Crazy: Breaking the Silence about Mental Illness,
Family & Church. St. Louis: Chalice Press.

A reflective account of a daughter’s experiences living with her father's battle with bipolar
disorder, and the helpless sense of déjà vu as her brother and cousin endure mental illness, as
well. With a small group study guide. Useful as a resource for churches and other faith-based
groups to provide healing and comfort. Part of The Young Clergy Women Project.

Osmer, R. R. (2011). Practical theology: An introduction. Grand Rapids, Mich: W.B. Eerdmans
Publishing.

A framework for practical theological interpretation in congregations by focusing on

four key questions: What is going on in a given context? Why is this going on? What
ought to be going on? and How might the leader shape the context to better embody
Christian witness and mission?

Vanier, Jean. (19920 From Brokenness to Community. New York: Paulist Press.

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 A lived witness to the importance of the meeting between the university of the learned and the
university of the poor from which a deep understanding of true discipleship emerges. A
precursor to the writings and similar lived experiences of Henry J.M. Nouwen.

Specialized Resources
American Psychiatric Association (2014, December). APA President Paul Summergrad, MD, on
Faith and Mental Health. Retrieved from
https://www.youtube.com/watch?v=YCGJG7vsQbcThe

APA President Paul Summergrad, MD discusses psychiatry, mental health care, and
comprehensive mental health reform

BeFriender Ministry – A Listening Presence (2019)

https://befrienderministry.org/

A national, ecumenical non-profit organization that provides leadership training and ongoing
support for a listening ministry of lay pastoral care in churches, health care settings such as
hospitals, assisted living-skilled care facilities, or other organizations.

Creating Caring Congregations. San Diego, CA: Mental Health Ministries, 2002. VHS/DVD.

A project of Mental Health Ministries, an ecumenical program through the California-Pacific

Annual Conference of the United Methodist Church. The mission of Mental Health Ministries is
to educate clergy and lay persons for the purpose of decreasing the stigma associated with
mental illnesses in our faith communities. Provides resources to churches to develop a mental
health program in the local church as an important first step in the inclusion and support of
persons with mental illnesses and their families into the life of the church community. Material
offers personal stories and experiences as a way to give voice to those who have suffered in
silence and allows churches to begin the process of reaching out and providing compassionate
care to those affected by disorders of the brain.

Depression: Out of the Shadows. PBS Home Video, 2008. DVD.

One can be depressed about a particular issue or occurrence and such a feeling is quite normal.
Then there is a state of mind where depression corrupts and drains all that is positive from a life,
and not for any particular reason. Viewers learn about this second type that affects many and is
a definite mental disorder that can and should be dealt with. Winner 2008 | Twin Cities Public
Television and WGBH Boston

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ELCA Social Message and Study Guide (2011). The Body of Christ and Mental Illness.
www.elca.org/Faith/Faith-and-Society/Social-Messages/Mental-Illness

“The Body of Christ and Mental Illness” seeks to raise awareness of the challenges of mental
illness, offer reflection and direction, and inspire action. This social message notes how mental
illness makes the most basic aspects of everyday life daunting and sketches some of the
challenges. These include the challenges to human dignity and difficulties in gaining access to
treatment, problems that worsen existing social inequalities and lapses in the U.S. health care
system. The message puts to rest the notions that mental illness is an indicator of special sin in
the family or the person suffering from it. It emphasizes the church's role in encouraging
companionship and healing, via restoration of relationships — heeding Galatians 6:2. What
people with mental illness most need is time to pursue and engage in treatment, and to
maintain or create relationships where they can exercise their abilities. Throughout the many
forms of ministry, the church provides, the church is called to confront practices that do not
uphold human dignity and to offer hope and companionship, and attend to its own practices
around health, its public voice, and the sensitive and thoughtful preparation of church leaders.

Public Broadcasting System (PBS) (May 2016). Frontline: The New Asylums. Season 23: Episode
13, Retrieved from https://www.pbs.org/wgbh/pages/frontline/shows/asylums/
There are nearly half a million mentally ill people serving time in America’s prisons and jails. As
sheriffs and prison wardens become the unexpected and ill-equipped gatekeepers of this
burgeoning population, they raise a troubling new concern: are jails and prisons America’s new
asylums? Video documents access to prison therapy sessions, mental health treatment
meetings, crisis wards, and prison disciplinary tribunals.

Grace Alliance: Healthy Solutions for Your Mind (2019)

https://mentalhealthgracealliance.org/

Provides simple and innovative Christian mental health resources and programs for families and
individuals experiencing mental health challenges community support and leadership tools.

Mental Health First Aid (2019)

https://www.mentalhealthfirstaid.org/

Website promotes and supports an 8-hour course that provides skill training on how to
identify, understand and respond to signs of mental illnesses and substance use
disorders in order to reach out and provide initial help and support to someone who
may be developing a mental health or substance use problem or experiencing a crisis.

Mental Health Gateway (2019)

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 https://mentalhealthgateway.org/

Mobilizing people of faith to effectively and compassionately meet the holistic needs of
those who live with mental health challenges within their congregations and
communities.

Mental Health Ministries. (2003). California-Pacific Conference of the United Methodist Church.
www.mentalhealthministries.net.

An ecumenical and interfaith outreach. It works with faith communities, advocacy

groups, community organizations and mental health professionals. The focus is on using
one’s faith and spirituality as an important part of the recovery and treatment process
and as a way for family members to find strength and hope in caring for a loved one
with a mental illness.

Mental Illness and Families of Faith: How Congregations Can Respond. San Diego, CA: Mental
Health Ministries, 2008. DVD (2-disc set).

Contains the full contents of Creating Caring Congregation plus more.

Mennonite Media Productions., & Vision Video (Firm). (2005). Shadow voices: Finding Hope in
Mental Illness. Harrisonburg, VA: Mennonite Media.

Ten people with mental illness tell their stories, plus experts and advocates in the field add
perspectives and insights, offering an inside look at what it is like to live with a mental illness
and how individuals and their families find their way through medical, governmental, societal
and spiritual issues.

Meyers, Rev. Barbara F. (2014) Mental Health Information for Ministers: A Summary
Compiled by: Mental Health Community Minister Mission Peak Unitarian Universalist
Congregation, Fremont, CA.

The document, Mental Health Information for Ministers V3.1 is a short guide designed for
ministers to use as needed.

National Alliance on Mental Illness, NAMI. www.nami.org. See also FaithNet on NAMI’s website
for Faith Communities.

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 www.nami.org/namifaithnet

Website of the nation’s largest grassroots mental health organization and the leading voice on
mental health. Its more than 500 local affiliates work in communities to raise awareness and
provide support and education. NAMI educates, listens, advocates and leads the way in fighting
stigma and encourage understanding and support of families and friends battling mental illness.

Pathways to Promise: Ministry and Mental Illness. (1999). United Church of Christ.
www.pathways2promise.org.

Website of an interfaith cooperative founded in 1988 by fourteen faith groups and mental
health organizations to facilitate the faith community’s work in reaching out to those with
mental illnesses and their families. Provides training, consultation and other resources for faith
groups who want to become supportive, caring communities for people with mental illnesses
and their families. Resources include ministry manuals, bulletin inserts, and training curricula,
used by people at all levels of faith group structures from local congregations to regional and
national faith group staff. Some written materials are available in Protestant, Roman Catholic or
Jewish versions.

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