CODE: IPA 5481 TITLE:

CREDITS: 3 cr.

Professional Ministry Practicum I

TERM: Fall 2011 PROFESSOR: Lorraine Ste-Marie

DESCRIPTION

This practicum is designed to foster the development of the student’s pastoral skills, ministerial identity and capacity for theological reflection. It is comprised of two main components; a supervised pastoral placement and class activities. In both the class and in supervision, students learn to integrate their pastoral experience with the many facets of the Christian tradition, leading to greater insights, a more responsible practice and deeper cooperation with God’s action in today’s world. Emphasis is placed on the cohort as the learning community in which students and professor share the responsibility for the overall structure and content of learning. Students will be introduced to a variety of resources for surfacing assumptions and critically reflecting on their pastoral praxis. Theological reflection is done mainly through case study methodologies, with a particular attention to the current context of mission and ministry.

OBJECTIVES

-develop a ministerial identity which is critically shaped by personal experience and theology in the context of ministry - learn to formulate, assess and integrate learning goals - develop skills of theological reflection and critical thinking - improve pastoral attitudes and skills - understand and participate in group dynamics - integrate knowledge acquired in other courses into pastoral practice - learn the art of pastoral conversation - develop an ecumenical attitude - enhance skills of collaboration, co-leadership and co-responsibility

WORKLOAD

- eight hours per week in supervised pastoral experience - three hours per week in class - learning agreements, case studies, integrative assignments, critical commentaries on assigned readings in dialogue with pastoral praxis.

EVALUATION

- class participation 25% - supervised pastoral placement 25% - case studies and other written assignments 50%

REQUIRED TEXTS

Howard W. Stone and James O. Duke, How to Think Theologically (2nd Edition), Fortress Press, 2006. James Whitehead and Evelyn Eaton Whitehead, Method in Ministry, Sheed & Ward, 1995. James D. Whitehead and Evelyn E. Whitehead, The Promise of Partnership: A Model for Collaborative Ministry, iUniverse.com (originally published by HarperCollins, 1991 and 2000

RECOMMENDED

TEXTS

Steven Bevans, Models of Contextual Theology (6th edition), Orbis Books,2006. Thomas H. Groome, Sharing Faith: A Comprehensive Approach to Religious Education and Pastoral Ministry. Wipf and Stock Publishers, 1998. Thomas O’Meara, Theology of Ministry, Paulist Press, 1999. Richard Osmer, Practical Theology: An Introduction, Eerdmans Publishing, 2008.

The following documents contain information for pastoral supervision in IPA 5481 in the Master of Pastoral Theology. A binder containing this and other relevant documents will be provided to students during the first class in September 2011.

PLEASE NOTE ALL SUPERVISORS ARE ASKED TO ATTEND A MEETING ON SEPTEMBER 28

TH, 2011 FROM 9 A.M TO NOON FOLLOWING BY A LIGHT LUNCH. MORE

INFORMATION WILL BE PROVIDED IN THE FIRST CLASS.

UNIVERSITÉ SAINT-PAUL

FACULTÉ DE THÉOLOGIE

SAINT PAUL UNIVERSITY

FACULTY OF THEOLOGY

223 Main Ottawa ON Canada K1S 1C4 TEL: (613) 236-1393 FAX: (613) 751-4016

SUPERVISOR AGREEMENT

To: __________________________________________________________________

(Name of Supervisor) __________________________________________________________________

(Address) __________________________________________________________________

(Telephone and e-mail)

Student Placement for:

__________________________________________________________________ (Name of Student) _________________________________________________________________

(Telephone and e-mail) Duration of Placement: ________________________________________ Days and times of placement: ________________________________________ Dear Supervisor: 1. The Saint Paul University student whom you have agreed to supervise is expected

to be in ministry in your community for 8 hours a week for a period of approximately 26 weeks in both the Fall and Winter Semesters. Scheduling is arranged by mutual agreement between yourself and the student.

2. The student will be involved in activities as mutually determined amongst

yourself, the student, the vocation director (if applicable) and the professor. The activities will be in keeping with the learning goals of the student’s learning covenant. These learning goals, which are based on the student’s previous pastoral experience, the student’s overall ministry formation objectives, as well the expectations of the specific ministry formation process (if applicable). These goals are mutually determined by yourself, the student, the vocation director (if applicable) and the professor.

3. The professor will contact you within the first weeks of the placement to discuss

the student’s learning goals and the activities in which he or she will be involved.

4. The supervisor is asked to meet regularly with the student, ideally on a weekly or

bi-weekly basis to provide on-going support and feedback to the student on his or her ministry. Information concerning these meetings will be provided by the professor to the supervisor.

5. In order to provide a maximum learning opportunity for the student, the

supervisor is requested to contact the professor as issues or concerns arise with respect to the placement.

6. At the end of the placement, the supervisor is asked to evaluate the student using

the attached form (the form for the Winter Semester will be provided later). The student will do a self-evaluation using the same form and will meet with the supervisor to discuss his or her overall learning, progress and areas for further development. Both the student and the supervisor are asked to return the forms to the professor by December 7, 2011 for the Fall Semester and April 10th, 2012 for the Winter Semester.

7. According to the Saint Paul University administrative policy, professional liability

coverage is provided for all our students for their off-campus program-related activities as part of their academic program. Details of this policy are available for the Vice-Rector, Administration.

I, the undersigned, ________________________________ have: (Print Name)

a. read and agree to the above arrangements b. retained a copy of this agreement for my record c. returned a signed copy of this form to the professor. Date _______________________________ Signature: __________________________ Thank you for your support and assistance as we work together to assist students learn more about their personal ministry skills and identity. If you have any questions or concerns, please do not hesitate to contact the undersigned: Lorraine Ste-Marie Carol Kuzmochka 613-236-1393, ext. 2494 613-236-1393, ext. 3011 lste-marie@ustpaul.ca ckuzmochka@ustpaul.ca

SAINT PAUL

UNIVERSITY

FACULTY OF THEOLOGY

MASTER IN PASTORAL THEOLOGY

GUIDELINES FOR SUPERVISION IN

PASTORAL PLACEMENTS

SAINT PAUL UNIVERSITY

MASTER IN PASTORAL THEOLOGY PROGRAM

MANUAL FOR SUPERVISION IN PASTORAL PLACEMENTS

Page No. I. Nature of Supervision 3 II. Objectives of Supervision 4 III. Role of the Supervisor 6 IV. Different Modes of Supervision 9 V. Conversations in the Supervisor-student meetings 11 Theological Reflection V.I. Active Listening 11 V.II. Focused Conversations 13

VI. Feedback 16 VII. Guide for Reflecting on Experience 20

I. Nature of Supervision Supervision is first and foremost the education of adults. At the heart of adult education—androgogy—is learning. Andragogy values the life experience of the adult learner and assumes the student is actively involved in the direction of his/her education. We recognize that adults learn best when self-directed in taking responsibility for their own lives and learning. Andragogical learning is event-centered in that it is about understanding the ordinary events, as well as crises, as opportunities for change and transformation. The life experience of students is a resource for learning. In the relationship of supervisor/student, the experience is lifted up, reflected upon, examined, measured and incorporated into the new knowledge that is being constructed. In other words, supervision is a catalyst that transforms work and experience into learning opportunities. Supervision enables the student to develop a wider vision of ministry, beginning with his or her own pastoral experience. Supervision is collaborative, rooted in the vision of church-as-communion. It is about intentionally forming a community of disciples in which each participant learns from the other, beginning with the pastoral practice in the place of ministry. Supervision provides an opportunity to model for the student this ministry of supervision, enabling the student to develop his/her own skills to becoming a supervisor, recognizing that all of God’s people are called to exercise their own particular ministry. While supervision comes under the definition of temporary inequality, supervisors are called to work toward their own obsolescence. Supervision seeks out and welcomes differences. It enables the student to deal critically and creatively with reality and to discover how together, they might participate in the transformation of the world. This form of education helps us to realize that together, we called to partner in creating the future as we move with the Spirit.

II. Objectives of supervision

1. To enable the student to identify and clarify his/her goals, needs, interests, and hopes in order to be intentional in his/her pastoral practice and reflection on his/her lived experience. This is helpful for the student in the writing of his/her learning covenant1, as well as in the on-going conversations and feedback.

2. To learn the skills needed in particular ministries. Here we recognize that some

specialized ministries call for specific skills, i.e. pastoral care, bereavement support team, religious educator. These specific skills can be acquired in the place of ministry building on the student’s prior learning and development. The particular skills practiced contribute to the formation goals of the student. Supervisors facilitate the process of learning the skills needed in particular ministries by: affirming talents and abilities; holding a mirror so that students may see what was not visible before; challenging the students to grow deeper within themselves as well as in ministerial skills; and recommending resources and professionals for building particular skills. Supervisors also model their own practical skills and ways of ministering.

3. To enable the student to develop pastoral consciousness and improve the quality of

his/her pastoral judgment.

4. To deepen the student’s experience and develop a vision of ministry which is broader than the immediate pastoral environment.

5. To develop a ministerial identity. Ministerial identity is not some external role

imposed upon the student, but rather ministerial identity is about who the student is becoming. Ministerial identity is a gradual revelation, an identity which is bestowed, earned, discovered and constructed. We recognize that we cannot bestow a ministerial identity upon ourselves, nor can we develop a ministerial identity simply through acquiring particular skills. We also recognize that we do not have a ministerial identity in a vacuum. Rather, it is in interaction with others that we develop our own identity through repeated acceptance and affirmation. Here we recognize the role of the community in contributing to the student’s sense of self. We also recognize that the supervisor’s attitude is an important ingredient in the student’s development of a ministerial identity.

1 The learning covenant helps to shape the curriculum. In other words, the goals and objectives which the student names with his/her supervisor are the explicit curriculum, such as learning how to preach or to lead a group. There are two other types of curriculum that also play an important role in the student learning and supervision dynamic; namely, the implicit and null curriculum. The implicit curriculum includes that which have unintended educational consequences, such as the way the members of staff treat each other or how authority is used. The null curriculum is what is being left out of the supervisory relationship or the topics/issues which are avoided. As many topics such as sexuality, male-female relations and obedience do impinge on ministry, they should become part of the explicit curriculum. Therefore, it is one of the goals of supervision make the null curriculum explicit in the supervision meetings.

6. To identify, and in some cases provide, ministerial experiences that challenge and

stretch the student. The pastoral placement provides teachable moments in which the student, as learner can address questions which are pertinent to the actual experience and which reveal inconsistencies between the learner’s professed and operative theologies. Ideally, during the pastoral placement, the student will experience both successes and failures within which there is growth. During this time, the supervisor is called to affirm the student as pastoral minister, knowing that together they stand before the unfolding of mystery.

7. To value the uniqueness and creative initiative of the student, and to be attentive that

the student not imitate or seek to become a clone of the supervisor.

8. To assist the student in his/her journey toward interdependence, mutuality, intentionality and responsibility.

9. To provide a space to discover and develop his/her identity as an agent of transformation in keeping with the practice and context of ministry.

10. To enable the student to develop a great love and reverence his/her chosen life work.

11. To enable the student to develop a greater capacity for theological reflection, bringing the student’s academic knowledge into conversation with the lived experience of Christian community.

12. To provide a space for integrating the various aspects of an integral ministry

formation process; which includes the spiritual, pastoral, human and intellectual dimensions.

III. The role of the supervisor The supervisor is a partner with Saint Paul University in the pastoral education of the student. The supervisor exercises his/her ministry in dialogue with the assigned pastoral leader of the student’s placement, with the University faculty in the Professional Ministry Practicums, as well as with others who are also supervising students. The conversations with other students and their supervisors is an important source of learning for both supervisor and student alike; especially with respect to naming and overcoming obstacles and challenges as they present themselves in the supervised pastoral placement. The supervisor enters into a covenant with the student as to his/her availability and expectations with respect to providing a space for welcoming, listening and giving feedback to the student. In this covenant, the supervisor and student agree to the regularity and rhythm of the supervision meetings, to the structure and goal of those meetings, to evaluating together the effectiveness of those meetings. The supervisor commits to providing mid-year and year-end evaluation of the student. (Forms for the covenant and evaluations are provided separately.) The supervisor commits to journeying with the student in a spirit of trust and mutuality. In the context of the supervised pastoral placement, the supervisor’s ultimate goal is to enable the integral growth of the student in service to the on-going life and health of the church. A. Attitudes and skills sought in a supervisor

- a quality of presence, of active listening, and empathy. - ability to affirm the other, and to ask questions to deepen and broaden the

learning opportunity - ability to compromise without imposing his/her own perceptions and

convictions. This includes the occasional sharing of his/her own experiences in order to enlighten the student and to allow the student to articulate his/her own experiences

- ability to reflect theologically on his/her ministry. This is a key component to any supervised pastoral placement.

- capacity to reflect on his/her relation with the student in order to adjust his/her manner of engaging in the supervisory relationship

- ability to evaluate the supervision sessions in a manner which is open and honest

- capacity to be patient and tolerant without abdicating his/her responsibility. In other words, not communicate to the student more than he/she can receive and integrate at one time.

- inner freedom and availability to live experiences of sharing and continued growth as a supervisor

B. The supervisor contributes to the development of ministerial identity of the student by:

- ensuring that the ministry experiences are stimulating, expanding of the student’s horizons and his/her ways of seeing and thinking.

- ensuring that the ministry experiences are adjusted to the capacity of the student, allowing him/her to meet both successes and limits

- welcoming and affirming the person as minister, all the while conscious that all accompaniment is a participation in the unfolding of mystery.

- being attentive that the student is not trying to imitate others in his/her practices

- supporting the student in his/her journey toward autonomy, interdependence and coresponsibility.

C. The supervisor contributes to the development of pastoral skills of the student by:

- recognizing and affirming the skills which the student already has and inviting the student to practice those skills more intentionally

- recognizing and affirming the skills which the student is exercising in the supervision relationship

- offering resource for the development of other skills D. The supervisor contributes to the development of student’s capacity for theological reflection by:

- recognizing and affirming the student’s strengths in the various aspects of theological reflection; namely, observing, listening, describing, telling, analyzing, comparing, contrasting, and making connections with our Christian tradition.

- helping the student to delve into and expand his/her own wealth of theological resources.

E. It is the role of the supervisor to:

1. Meet regularly with the student. Every two weeks is highly recommended 2. Help the student write his/her learning covenant. Check with the student as to the

means which he/she has chosen to accomplish his/her goals as well as the pertinence of the activities in which the student chooses to participate.

3. Encourage, support, question and guide the student so that he/she can give the best of

himself/herself and maximize his/her learning from the pastoral experience.

4. Prepare both mid-year and year-end evaluation in dialogue with the student. The evaluation is based on the learning covenant and the necessary forms are provided through the Professional Ministry Practicum classes.

5. Participate in the conversations and meetings with other supervisors.

6. Enable the student to become attentive to his/her own experience as well as to the experiences of the pastoral environment itself. In other words, in the supervised pastoral placement, we risk rendering the student overly self-conscious or even narcissistic in that all the attention seems to be centered on him/her. It will be the supervisor’s role to invite the student to become less self-centered in order to listen, observe and participate more fully in the life of the pastoral environment and in the growth of others.

9. Occasionally share resources with the student in order to further his/her learning and

deepen the reflection on the pastoral experience. It is important that the student develop his/her capacity to listen to those who have reflected on similar pastoral experiences before them.

10. Check in with the student as to the quality of their pastoral leadership in his/her

pastoral activities, in the supervision relationship, in theological reflections, in the growing awareness as key learnings, in the integration of those learnings, etc.

11. The role of the supervisor is adapted to each supervised pastoral placement. For

instance, if the supervisor is directly involved in the pastoral placement, then the relationship will be different. Direct involvement is not necessary, however, in some cases quite helpful.

12. Depending on the circumstances, the role of the supervisor does vary; eg. Teacher or

instructor, guide, facilitator, trainer, helper, organizer, etc.

It is suggested that the supervisor keep a journal in order to reflect on their experience of supervisor. This could be an excellent way to get in touch with his/her own personal contribution to the learning of the student; along with the strengths, limits, and resistances that the supervisor may encounter in the supervision relationship.

IV. Different modes of supervision These modes are provided as broad categories to help the supervisor situate himself/herself. The supervisor might notice that he/she is engaging in different modes, depending on the circumstances and the particular context of the supervised pastoral placement. The supervisor might also become aware of how the supervision relationship is evolving as the supervised pastoral placement is being lived and deepening in the regular meetings between supervisor and student. Also to be noted: some of these modes apply to supervisors who are directly involved in the pastoral environment while others are more removed from the daily activities of the supervised pastoral placement. 1. Work-evaluation mode - goal: accomplishment of tasks assigned

- task assignments and accountability are necessary, but they are settled in meetings outside of the supervisory session

2. Instructor Mode - emphasis on what the supervisor thinks the student should learn (cognitive/logical) - promotes dependency (ministry is not for the dependent) 3. Apprentice mode - student learns through observing and working closely with supervisor

- we recognize the danger of adopting a modeled behaviour as the only way to minister

4. Training mode -student is socialized into a clearly defined role in specialized ministries

- could promote particular attitudes and behaviours which are not conducive to other pastoral settings

5. Resource mode

- supervisor assists student in reflecting on ministry and exploring what resources are available

- primary responsibility is on the student as learner and process is collaborative

6. Consultative mode -student is responsible for raising issues and concerns and for coming to own solution

to problems and questions

- this mode requires a perceptive supervisor who is able to suggest alternatives, to call attention to the consequences of decisions, to affirm, challenge and confront the student to enable him/her to develop the capacity to act maturely in solving future problems

7. “Integrative” mode - this mode holds together and completes both the resource and consultative mode

- enables the student to integrate the various aspects of an integral formation ministry formation process (refer to objectives of supervision) - both supervisor and student seek to understand God’s presence in the ministry at hand - confirms the fact that theological reflection is at the heart of ministerial supervision - caution: the supervisor is not a spiritual director in that the focuses on the student’s ministry in the “outer forum” not the student’s spiritual life which is considered the “inner forum”

Adapted from Regina Coll csj, Supervision of Ministry Students, Collegeville, MN : The Liturgical Press, 1991, 118-119.

V. Conversations in the Supervisor-student meetings:

Theological Reflection The heart of the supervised pastoral placement is theological reflection that is shared by the student and supervisor. The placement itself provides theological content and insight. This is the arena where formal theology and experiential theology come into dialogue. Theological reflection is concerned with humanity’s partnership with God in the transformation of self and the world. Theological reflection requires our whole being; both feeling and intellect. The supervisor is invited to facilitate the process of making connections between lived experience and the Christian tradition by: providing for a formal, structured conversation that regularly tries to make sense of God’s presence in our lives; by recognizing that the Spirit is always present and waiting for an invitation to join the conversation; by providing a space in which both supervisor and student are open to change, in a deepening of the questions rather than finding answers. In this section, we propose two possible approaches to supervisory conversation, both of which may be used for theological reflection. V.I. Active Listening: Proposed structure for meeting in which student is prepared to reflect

theologically on a particular event or incident

1. Begin with a time of prayer and reflection. 2. Student shares experience/situation/event which he/she wishes to present to supervisor for reflection. It could be helpful for the student to write it out prior to the meeting and to give the text to the supervisor prior to the meeting. This may be in the form of a case study, verbatim or critical incident. 3. The supervisor listens to the narrative by entering the experience and suspending judgment. The supervisor is attentive to the facts of the event, including the feelings. Feelings most often capture the heart of the matter of the situation and points to some underlying issues. The supervisor is also attentive to the naming of images, the tone of voice, the body language, the gestures and the objects which reveal insights and convey theological meaning. This is a key opportunity for both student and supervisor to develop a greater awareness of the pastoral situation as well as to grow in self-awareness. The supervisor also pays attention to his/her own feelings that are being evoked in the telling of the story. 4. The supervisor asks questions for clarification. Is there a common understanding of the insights already operative in the narration of the experience? What are the insights and the ideas that emerge from the narration of the experience? What about those feelings that were named? This is an opportunity to explore them, student and supervisor together. Does this particular experience call for some kind of social analysis? This is an opportunity to gain a clearer understanding of the

situation and help the student sort out some underlying issues which may be driving the student's pastoral practice. 5. Identify the bridges between the experience as it unfolded and has been told, and our Christian tradition. Are there similarities and/or differences between the experience and biblical tradition? How about our cradle confessions or dogmatic tradition? The supervisor asks questions about those links. Are there any inconsistencies between the student's professed and operative theology? Bring them to light and question them. The supervisor can share his/her own theology. This could provide the food for rich dialogue and deeper learnings and awarenesses. Let the Word of God give meaning and light to the situation. Welcome any transformation that might occur in the understanding of the experience of the understanding of the tradition. 6. Discern an action plan. What are the possible actions which might flow from this renewed understanding? This is where the student and the supervisor together identify alternative approaches or actions for future experiences. What have you learned from this experience? How can the student integrate this learning into the dynamism of growth and transformation? 7. In bringing the conversation to closure, take the time to evaluate the meeting time together and if necessary, make a plan for how the next meeting can be even more fruitful. 8. Confirm time and place of next encounter.

V.II. Focused Conversations and their place in supervision meetings

As we become increasingly inundated by data overload from a variety of media which often delivers the information in a fragmented series of bits and bytes, we risk forgetting the value of the wisdom gained by ordinary conversation. Conversation can be experienced in a number of ways, ranging from idle chit-chat to a serious conversation. While this broad range of conversations has its place in different aspects of our lives, the supervisory conversation is meant to be a focused kind of conversation. To guide us in our appreciation of the fundamental difference between the two, we have noted some basic characteristics of these two types of conversation. Idle chit-chat or un-focused conversation can inhibit the quality of your mentoring conversations as it can: - keep circulating the same information/un-critiqued truths and habits - keep you from getting at the information needed or from understanding each other - keeps you from finding a common sense or meaning - maintain distinct positions on issues - perpetuates ineffectiveness and unproductivity A focused kind of conversation can enable us to: - get at the concrete dimension of the situation, the emotive responses, the interpretation of it, and the decision required. - solve problems, generate commitment and build relationship - make connections and see patterns - generate options and build vision - shift habits/patterns of behaviour - create focus, be creative rather than critical - draw out and increase energy as well as deepen our identities as lifelong co-learners Furthermore, we live in a world that rewards us for demonstrating expertise and competence. It is generally unsafe to say “I don’t know”. In most areas of our lives, be in our places of ministry, our places of work, our families, we are supposed to have answers to problems. We rarely find ourselves in a climate which fosters genuine inquiry. As persons who accompany others (as educators and/or mentors) in their on-going development, we need good questions which go to the heart of our concerns, rather than the right answers. Good questions are the aim of the supervisory conversation. The power of dialogue emerges in the cultivation of questions for which we do not have the answers already worked out. Identifying just one good question can be vastly more significant than offering many partial answers. The focused conversation has no specific content to teach. It is a “conversation” in which there are actually no right or wrong answers—a shared search for the truth. There should be nothing up the supervisor’s sleeve except a list of questions designed to reach the depths of the topic which is being addressed. Therefore, the questions in a focused conversation are open and content-less; starting with works like: “how”, “what”, “which” or “why”. This does not negate questions which can be asked with a simple yes or no, or a single right answer, can be helpful and are needed in

situations which address “technical” “simple and easily fix-able problems. However, supervisory conversations, that are both supportive and educative, serve to increase the supervisee’s capacity for living in complex and often-time not easily fix-able situations. While the Focused Conversation can begin with case studies, verbatims, or critical incidents, they are can also be effective for an in-depth exploration of events or issues, such as liturgies, meetings or reports. The Focused Conversation consists of four levels of conversation. Each level has different questions. You will notice that the more objective questions come first. These are basically to determine the data or facts of the situation or event being explored. The next level, the reflective questions call forth personal reactions, internal responses, feelings and associations. The interpretative questions encourage the person to go a little deeper, searching out insights, learnings and patterns of meaning. The final level, the decisional questions draw out implications, decisions and next steps.

Objective level Focus of the questions: Observable data, the “facts” about the topic or event (external reality) Goal of this level: Ensure that both parties have the same body of data, including all

relevant aspects Questions relate to: The senses: what is seen and heard and touched, etc. Key questions: What happened? What “objects” did you see? What words of phrases

stand out? Traps and pitfalls: Asking closed questions or questions that are not specific enough.

No clear focus. Ignoring objective questions that may seem to be too trivial.

If this level is omitted: There will be no shared understanding of what you are discussing. The various comments will seem disconnected and both of you will be guessing at what the other knows.

Reflective level Focus of the questions. Internal relationship to the data Goal of this level: Reveal the initial responses Questions relate to: Feelings, moods, emotional tones, memories or associations Key questions: How does it make you feel? What does it remind you of? Where

were you surprised? Where were you delighted? What did you struggle?

Traps and pitfalls: Asking closed questions that require a yes or no answer. Limiting the discussion to an either/or survey of likes and dislikes

If this level is omitted: The world of intuition, memory, emotion, and imagination is ignored.

Interpretative level Focus of the questions: The meaning ascribed to the topic Goal of this level: Draw out significance from the data for a wider understanding of

event and context Questions relate to: Layers of meaning, purpose, significance, implications, “story” and

values, opens for consideration of alternatives and options Key questions: What is happening here? What is this event all about? What does all

this mean for you/us (eg. ministry, community)? How will this affect your work or your studies? What are you/we learning from this? What is the insight?

Traps and pitfalls: Manipulating the data by inserting “pre-cooked” meaning, intellectualizing, spiritualizing, abstracting, judging responses as being either right or wrong, ignoring implications for context or environment of person/event

If this level is omitted: There is no or little opportunity to make sense out of event, no occasion for a more objective view of event for decision-making

Decision level Focus of the questions: Resolution, implication, new directions Goal of this level: Make the conversation relevant for the future Questions relate to: Consensus, implementation, action Key Questions: What is your/our response? What decision is called for? What are the

next steps? Traps and pitfalls: Forcing a decision when other is not ready; not encouraging decision

when ready If this level is omitted: The conversation could remain speculative; no future plan for action

or testing in real life.

Adapted from R. Brian Stanfield for the Canadian Institute of Cultural Affairs, General Editor, The Art of Focused Conversation: 100 Ways to Access Group Wisdom in the Workplace. Gabriola Island, B.C.: New Society Publishers, 2000, 25-29

VI. The Practice of Feedback I. What is feedback? Feedback is an important element of the supervisory conversation. It is a social communication skill aimed at building up persons and the community as well as developing relations of cooperation and mutuality. Although a skill in the art of dialogue, feedback is practiced in ways that are either verbal or non-verbal. As a strategy of communication, the practice of feedback is in itself a risk as there is always the danger of it not being well delivered or received. Feedback can be experienced as misunderstanding and misrepresentative of the truth as the other knows it. Giving feedback presupposes the capacity to risk committing ourselves personally in our sharing with others. Given the risks, the practice of feedback calls for a maturity on the part of the persons involved as well as in the relationship itself. Feedback both includes and is more than reflecting back or supporting what the other is saying. Feedback widens and deepens the conversation, as it seeks to enrich, to develop and the question that which the other is sharing. Feedback recognizes the other in that it confirms and expresses what we receive from the other. It also recognizes the impact of the other’s words or behaviours has on us and it allows us to check in with the other in order to avoid misinterpretation or misunderstanding. The practice of feedback is in itself an act of self-revelation, in that we gain and give access to our own values, convictions, assumptions and commitments. In other words, when we give feedback we become clearer about the behaviours and attitudes we appreciate in others. We can also gain clarity as to what is difficult or can be obstacles to our own sense of personal well-being as well as the well-being of a community. Choosing to remain silent and give no feedback is also an act of self-revelation in that once again we show what is important and what is not important to us. We propose three theological concepts that apply to the practice of feedback: 1. Feedback as a catechetical process:

There are three movements in the catechetical process which are congruent with the practice of feedback: traditio (transmission), receptio (reception), and redditio (response). In other words, the practice of feedback is about receiving that which the other is transmitting or communicating to us, and then to respond to it. The response includes an affirmation of what is good, and the impact of that communication. This feedback is offered in the spirit of continuing the conversation and continuing search for integrity and meaning together.

2. Feedback as witnessing: The practice of feedback can be considered to be a form of witnessing in that we are accountable for what we have heard, seen and received. Feedback is then a personal expression of the impact that communication has had on the receiver (both individually and collectively). 3. Feedback as an exercise of discipleship:

To practice feedback is a sign of our desire and capacity to learn from others, to allow ourselves to be affected by others, their experiences and their actions. As church, we acknowledge our identity as a community of disciples, a community in which we mutually recognize that the Spirit is active in the life of all of God’s people. As a supervisor, you are being asked to give feedback and to evaluate your student. While, both are inter-related, evaluation is different from feedback in the following ways. - evaluation is based on the realization of objectives and goals of a particular activity - we evaluate behaviours, ideas, attitudes, projects, activities and accomplishments, not the persons themselves - evaluation seeks to identity the values, the strengths, the main points (eg of a text or an action). - evaluation identifies what is not present and yet could be - evaluation identifies the strengths, limits and the weak points of a concrete event or experience - the criteria for evaluation should be clear in order to avoid arbitrary situations which may arise - evaluation is oriented to specific learning and transformation in that it tends toward changing and improving practices, attitudes and achievements. - evaluation is a mode of learning that begins with the facts as we perceive it and the truth as we understand it. Feedback is also different from judging in the following ways: - judgment is a general affirmation of a situation, based on analysis of the facts as they are presented, and yet are oft-times implicit. - judgments are generally not helpful in deepening the conversation or on-going search for solutions. II. Why give and receive feedback? - to inform the other as to the impact of their action or behaviour - to learn, develop and participate in the learning and growth of others - to circulate energy by affirming others and being open to receive the same ourselves - to improve the quality of communication and dialogue - to develop our personal authority, increase our confidence in our own opinions and convictions - to transform persons as well as the relations amongst them

III. How to give useful feedback aimed at transforming the person and situation: Good feedback is directly addressed to the person concerned, within a time frame which is appropriate to the situation. In other words, it is not general remarks of admiration, ex. you are very generous. Useful and transforming feedback is concrete and specific: this also includes being specific about the impact of the behaviour or action on us. It does not judgment on the value of the person, nor is it about giving advice, expressing moral judgment or making psychological interpretations. Useful and transforming feedback is an exercise in active and mutual listening. We listen to the other, both in their word and gesture. We also are attentive to our own inner movements; be it at the level of our ideas, intuitions, feelings, perceptions and the images which come to us. Therefore, what I offer to the other as feedback is the fruit of this double-listening. Useful and transforming feedback is expressed in a personal and descriptive manner: eg. I heard... I observed... I saw... Using “you” in giving feedback will often provoke defensiveness on the part of the receiver of the feedback. Using “I” does not pass judgment on the other and leaves the other free to decide to change or not. Good, useful and transforming feedback is nuanced and able to be received. Also, be attentive as to whom you are giving feedback. There are times when it is not necessary to say all that we think. Wherever possible, help the other to understand what is being shared. IV. How to ask for and receive feedback: Students should be encouraged to explicitly request feedback. To ask for feedback is not a sign of weakness or of needing affirmation. Rather, we recognize that we are all called to seek out and receive feedback as gift for us in that we invite the other to participate in our own on-going development and growth. Asking for feedback is a sign of courage and of co-leadership which recognizes the contribution and collaboration of others in our common project of discipleship. In requesting feedback, we create a space to receive the other and affirm the other as bearers of truth. The practice of feedback presupposes some kind of relationship of confidence or covenant amongst the persons involved. When giving the feedback, it is helpful to name the reality of that relationship or covenant in order to situate the feedback in that particular context. It is also helpful to check with the other as to whether the feedback is helpful. When receiving feedback, acknowledge your appreciation for what you have received. V. When to give and receive feedback Each situation may call for a different sense of timing; in that in some cases it is appropriate to give feedback immediately and in other cases, it is best to wait for an opportune time to give it. Taking a distance may give time to reflect a little more clearly and to reduce some of the emotions which may be connected to the event itself. Immediate feedback may be helpful in carrying certain conversations further, or in avoiding potential hazards or traps. Whenever possible, offer alternative proposals as suggestions with the intention of a mutual search for meaning and truth.

Conclusion: The practice of feedback finds its root in the life of Jesus Christ, who consistently offered all kinds of feedback to those with whom he shared his earthly journey. His feedback corresponded to the situation and was adapted to the persons involved. Like the relationship amongst Jesus and his first disciples, so too feedback is part of the life story which we consent to write together. The wisdom of the Spirit of Christ calls us to a particular freedom, creativity, and responsibility in our commitment to participate in the reign of God. The context of the practice of our pastoral feedback is this same culture of discipleship and passion for the reign of God.

VIII. Guidelines for reflecting on experience of supervision

Supervisor Name:_____________________ Placement: ____________________

Date: _______________________________

1. What have been the strengths and highlights of this experience?

2. What discoveries and learnings have I made during this time of accompaniment.

3. In the time of accompaniment, what has been the most helpful with respect to resources, previous experiences, other persons, guidelines, etc.

4. What have been the limits of this experience? What would have been more helpful? Having lived and reflected on this experience of accompaniment, what would I do differently next time?

5. Has this experience met or changed my previous experience or understanding of pastoral supervision? If so, in what way?

6. Would I be interested in continuing this ministry? In what way?

7. Given my experience, what would I identify as some of the gaps in the supervised pastoral placement?

8. What other reflections and comments would I like to offer?