Pastoral Relationship with People with Intellectual ... - Theses

166willing to start with a personal commitment to the oppressed.” 448 In terms of thisextended reflection that translates to a commitment to those oppressed by theinstitutional context in which they live. That commitment is derived from theassertion by this pastoral practitioner of the orthodox theological position of Godwho, through Christ, displays a commitment to the poor and oppressed.Hermeneutical and theological scholarship reveals cogent arguments forvarious starting points. 449 Nonetheless, it is the assertion of this extendedreflection that, from a pastoral perspective, it is this contemporary context and itsimperatives that are the activating agent, and thus the practical starting point, ofthe hermeneutical process.However, the activating agent works in concert with what, in terms ofHeidegger’s hermeneutic circle, is referrred to as a ‘forestructure’ (see figure 1),and which Capps refers to as a ‘pre-understanding.’ 450 This is based on afundamental understanding of that which is before us that is suspected ofrequiring greater levels of understanding.The process of developing a new understanding, built upon a preunderstanding,gains substantial credence through reflection upon and applicationof those historic traditions intrinsic to the pastoral practitioner as a unique humanbeing. It is the application of such traditions that allows personal and negativelyimpactingpractitioner prejudices to be challenged as new undertanding begins toemerge. It is the openness to such powerful traditions that leads to what Gadamerrefers to as a “loss of self.” 451 This implies a casting to one side of previouslyheldtheological and pastoral prejudices, and understandings as more enlightenedprejudices and understandings emerge. This loss includes a commitment tomoving beyond purely rational forms of understanding to including a total givingof oneself to the ultimate being. Gadamer, in reference to Martin Buber,448 Segundo, The Liberation of Theology, 81.449 For example, pastoral theologian Clodovis Boff claims the starting point as occurring inthe dynamic relationship that occurs between “the letter of Scripture” and the hearing andreading of Scripture in community.Boff, Clodovis. Theology and Praxis: Epistemological Foundations. (New York: OrbisBooks, 1987), 136. Han-Georg Gadamer argues for the primacy of history over Scripturealone, because of the need to view biblical enquiry as an outcome of historical reflectionwhich is commensurate with one’s faith traditions.Gadamer, On the Problem, 47.450 Capps, Pastoral Care, 40.451 Gadamer, On the Problem, 47.