Reflective Practice - Formation and Supervision in Ministry (E-Journal)

Benefiel, Margaret

Holton, eds, Geraldine

Margaret Benefiel and Geraldine Holton, co-editors, The Soul of Supervision: 
Integrating Practice and Theory (New York: Morehouse Publishing. 
2010), 204 pp. 
The Soul of Supervision is a collage of essays which address the subject of 
supervision from a variety of perspectives. Any volume that broadens and 
deepens our conversation about supervision is worthy of attention and this 
is such a book. Topics addressed in one or more chapters include spiritual 
formation and the supervision of spiritual directors (the central theme that 
inspired the book), oversight of seminary interns, clinical pastoral education 
(CPE) supervision, theories of learning, the claim of supervisors for recognition 
as a (new) profession, supervision as a ministry to which some are 
called, nurturing leadership in supervisees, and contributions to the body 
of knowledge about the supervisory process from ”medical, clinical, social 
work, psychodynamic, pastoral, behavioral, health, spiritual, life coaching, 
addiction, and family-systems sources.” 
These and many other sub-topics are grouped in two sections of the 
book: Reflective Practice, and Theories, Models and Frameworks. The first 
seven chapters provide descriptions of supervision of trainees in a variety 
of settings, while chapters eight through ten examine more theoretical concerns: 
the centrality of learning in supervision, the supervision of spiritual 
directors, and learning theories. 
Not surprisingly, as might be expected, the quality of the ten chapters 
is uneven, and the strength of the book lies in those chapters devoted 
to theories of learning and of supervision. For example, Chapter 1 introduces 
the concept of collaborative learning, and traces the evolution of supervision 
from its origins as oversight of the supervisee to a supervisor-supervisee 
learning collaboration. Drawing on Mezirow and other theorists, 
Holton, one of the book’s co-editors, presents group supervision as a community 
in which learning is negotiated “and meaning is co-constructed.” 
Moving away from “the familiar hierarchical expert-novice relationship and 
a top-down learning process...collaborative learning promotes a receptive, 
non-judgmental environment that is supportive of critical self-reflection on 
assumptions.” Supervisors are challenged to “resist the urge to provide information, 
answers, and immediate action as they cultivate the skill of reflective questioning.”  
This concept is illustrated in two of the periscopes that follow in succeeding chapters. 
On the other hand, Chapter 5 (“Supervision in Clinical Pastoral Education”) 
combines an account of an expert-novice supervisory process with 
a description of the Center’s CPE program, concluding with an outline of 
the ACPE’s curriculum for supervisor training that adds little to the purpose 
of the book. While the account of the supervisory episode included 
the assessment that the chaplain trainee’s therapeutic needs should be addressed 
in counseling outside the supervisory relationship, it failed to elucidate 
why CPE supervisors base such a decision on the differentiation of 
psychotherapy from clinical pastoral education—a key issue for supervisors 
and a missed opportunity. 
The pace of the book picks up with Chapters 6 and 7 that are directed 
to the core interest and commitment of the co-editors: the contribution of 
supervisory theory—and theology—to the training of spiritual formation 
directors. This aspect of supervision transitions into the last three chapters, 
opening with the acknowledgment that “conflicting conceptualizations and 
approaches” to supervision suggest the impossibility to define the term 
with precision. The discussion that follows is of interest to all branches of 
the discipline. The citations of sources, on which the final three chapters 
are based, are strengthened by the substantial bibliographies listed by the 
book’s contributors. 
Readers may find portions of the book slowed by occasional use of 
jargon with which they are unfamiliar. Nevertheless, it will prove a rich resource 
which advances discussion of the theory and practice of supervision. 
In particular, the attention given to issues regarding the training of supervisory 
candidates in a number of disciplines suggests that The Soul of Supervision 
should be high on their lists of references as they form their own concepts 
of educational theory and supervisory practice. 
Rod Sunderland 
Charlotte, NC 


English

The Soul of Supervision: Integrating Practice and Theory

Warford, Malcom L.

Malcolm L. Warford, The Spirit’s Tether: Eight Lives in Ministry (Herndon, 
VA: The Alban Institute, 2011), 227 pp. 
In the 1970s, Malcolm Warford interviewed students as they entered Union 
Seminary in New York and again at several points during their seminary 
careers. With only occasional contact with the students after they graduated, 
Warford brought together eight of these students in 2008 to discuss 
how their lives and ministry had taken shape in the intervening years. Each 
one read the transcripts of their earlier interviews and wrote an essay that 
explored who they had become in relation to the people they had been. We 
learn about each of the eight as the book’s chapters progress from formative 
events of childhood, to particular issues each one faced at Union Seminary, 
to a summary of their years in ministry, and finally to what lies in their respective 
futures. 
The Spirit’s Tether presents compelling stories about the joys, challenges, 
and disappointments of the seminary experience. Many present-day students 
will resonate with the challenge of fitting in, just as Marvin and Anna 
found difficulty in situating their African-American identities and church 
traditions into the larger context of Union’s history and commitments. Other 
students will identify with ambiguities around the call to ministry, the turning 
points in the vocational journey, and the surprise at finding that higher 
critical approaches in theological education can often trump monastic im- 
pulses. Union’s uncertain future at the time these eight matriculated should 
provide a frame of reference for today’s students attending seminaries facing 
precarious situations of their own. 
The book also paints honest pictures about the realities of church and 
ministry. Ruth describes the relentless challenge of working with limited 
budgets, exhausted lay leadership, deteriorating buildings, and ineffective 
congregational practices. David, a Hispanic pastor, laments his meager salary 
and pension after thirty-six years in ministry. Yet, amid the winding journeys, 
demanding seasons, and profound weariness, most of the eight would 
take up this path again. They have found that pastoral ministry has provided 
the fullest way imaginable for them to express their life commitments. 
The Spirit’s Tether allows ministry students to see the pastoral life in the 
long view and provides numerous clarifying reference points for their own 
journeys. It gives concrete examples of the critical role reflection and lifelong 
learning play in the practice of ministry. The issues raised here continue to 
be significant and urgent. I highly recommend this book. 
 
William B. Kincaid 
Christian Theological Seminary 
Indianapolis, IN 


The Spirit's Tether: Eight Lives in Ministry

Anderson, Herbert

SECTION IV: SPIRITUAL PRACTICES IN FORMATION AND SUPERVISION  Editorial Introduction

Kelly, Ewan

Translating Theological Reflective Practice into Values Based Reflection: A Report from Scotland

Ste-Marie, Lorraine

From Pasts to Possibilties: Finding our Way as the Association for Theological Field Education

White, Krister

Chaos, Mutuality, and Paradox as Pathways to Self-Authorship: A Theory of Supervision

Milgram, Goldie

Jewish spirituality as reflected in Jewish Practice 
 
 
Goldie Milgram 
 
A standard Jewish view on just about any topic cannot be characterized. Any 
question needs specifics: Which Jews? Where? And when? This reflection on 
the agony of Shulamit is one concrete instance evoking some of the beliefs 
and teachings that influence my practice of spiritual direction and formation. 
Shulamit’s Agony 
“God must comfort you amidst the mourners of Zion and Jerusalem—Hamakom 
yinacheim etchem b’toch sha’ar aveilei tzion v’yerushalayim.”Agony still 
suffuses Shulamit’s face, as I receive her for supervision with the traditional 
phrase for mourning a death. It’s her first year here on the burn unit as a chaplaincy 
intern. prior to doing two units of clinical pastoral education, she was a 
pulpit rabbi for ten years. In this rural area, we’re lucky to have someone like 
her—someone with some training. 
On Thursday three children came onto the burn unit, victims of a house 
fire set by a drunken father who fell asleep smoking and awoke to see the 
room in flames. He got himself and his children out, but not soon enough. 
Shulamit had seen them that day at the end of her week’s shift. Today, Monday, 
she has just learned that on Sunday, with burns covering 80 percent of 
her body, the soul of Ellie Sara Shulweis ascended from this life at age of 
six-and-a-half-years-old. 
Our ritual, derived from Jewish mourning practices, is to remove the pillows 
on the chair in my office and to sit low. Shulamit grabs the pillows and 
throws them angrily at the wall. I remain silent, noticing my own sadness for 
the rivers of families in similar situations. As I silently offer “all that” up for 
God to hold, I’m aware of an anchoring chant peeking around the corner of 
consciousness—ahavah rabbah—we are Loved by an Unending Love—and I allow 
It in. My body softens; a slight head tilt and an eye/facial muscle tone that 
is kind, without being patronizing takes hold. Shechinah—presence is here. 
Hot heavy tears are pouring down Shulamit’s face. She looks at me, “I 
haven’t seen anyone yet. You have to assign someone else to see their father 
today. I can’t do it.” 
“You’re angry and sad beyond words.” 
Shulamit smashes her hand against the wall and shakes like a dog under 
the bed in a thunderstorm and she kicks the wall. After pausing, she 
picks up a pillow from the floor, hugs it, and sits down low on the barely 
covered springs now exposed on the armchair. 
“Her sisters don’t know she’s dead yet. The staff didn’t consider them 
stable enough over the weekend. The father is in delirium tremens and, I’m 
told that since hearing Ellie died, is on suicide watch. He’s the one who 
should be...” 
One sister is the deceased girl’s twin; the other is three-years-old. The 
mom died of breast cancer the year she gave birth to the youngest. The father 
comes from an alcoholic family and his sister, who flew in this morning, says 
he has never coped well. The division of Youth and Family Services have had 
workers at the house on and off for years responding to neighbors’ concerns. 
No matter. My concern right now is Chaplain Shulamit Silver. 
I repeat: “The father is suicidal, the sisters don’t know yet.” Shulamit 
barely perceptively nods. 
“Can you take a shallow breath?” She does. “And a deep breath?”… 
“Good. And take another breath and plant your feet, your own Tree of Life 
firmly on the floor.” She is becoming more present; her eyes open and she turns 
toward me. “please scan inside and see what else arises for you? Thoughts, 
sensations, images...anything.” 
“I have to run out at lunchtime and take my daughter for an allergy shot.” 
“Allergy shot.” I mirror and nod. “Is there more?” 
“Benji Allen is being discharged to rehab this afternoon. We’re doing 
a transition ritual together to honor both his healing, and at his request, the 
staff on the floor.” 
My voice warms: “Benji Allen’s going to rehab and you are doing a 
healing ritual with him and the staff. Will you tell us about the ritual at tomorrow’s 
staff meeting, please? You excel at them.” 
“For sure. I’d love to.” 
“And...?” 
“My solo art exhibit starts this weekend. I have a piece in it that...oh, 
it’s so tight around my throat now.” 
“What kind of tight?” 
“Like something wants my attention; almost to wring my neck.” 
“Your attention is needed at your neck...is it like a belt? Or hands? Or 
something you can’t swallow? Or...?” 
“Hands...strong, not dangerous but more insistent...gasp...It’s the hands 
of God!...That’s right, yes, that’s better, now they are soft, warm, moving to 
my shoulders. Oh...my painting is about God’s light...depicting that feeling 
when you are suffused with love and aren’t in control...to remember to trust... 
softer...I can breathe now...” 
I reflect back further: “Underneath the traumas and the healing that we 
see, under the daily duties like allergy shots, even beyond getting ready for 
the art exhibit, there’s this great feeling of warmth, support, suffusing love, 
and trust...stay with this divine knowing, feeling...” 
Shulamit’s eyes are closed and after about three minutes of silence they 
open. “It’s like the story where the voice of God isn’t in the traumas; It’s still, 
subtle, eternal...we forget and need to reconnect.” 
“Still, subtle, eternal...beyond each individual’s story.” 
Shulamit looks at me. “The flaws, or seeming flaws...I wasn’t able to go 
to the father because I wasn’t able to see him through God’s eyes. Now I will.” 
“You will—after taking your daughter for her allergy shot and an extra 
hour, if she’s available, on swings at the park and then on your own, perhaps 
out by the river.” 
Shulamit: “I thank you and the Holy One of Blessing for restoring my 
ability to be present, to remember my role—to listen through the Eyes of God.” 
“Amen.” 
Jewish Spirituality and Shulamit’s Agony 
There are several themes from Jewish spirituality that have shaped me and 
are embodied in my response to Shulamit. There are many more dimensions 
of Jewish spirituality, but in the moment with Shulamit, these were central. 
The body is the instrument on which the soul plays life for God. —Hassidic saying 
The body is considered to be a precious vessel, which becomes the abode 
of the soul at birth. This aphorism reveals a core Jewish spiritual practice, 
to care for our bodies. In our morning prayer we read: “If even one of them 
[bodily entry or passageway] would be blocked up, it becomes more difficult 
to praise Your Name.” Other than an occasional half or full day fast connected 
to some of our holy days to elevate awareness, Jews do not afflict the 
body in any way, nor view it as having any negative connotation. When the 
body is not functioning optimally, our prayers include the lament that being 
ill makes it: “more difficult to praise Your Name. Blessed be the Healer of All 
Flesh, Maker of Miracles (like the body).” 
Yad Elohim ba-kol—the hand of God is in everything. 
Sometimes, as with Ellie Sara, the body cannot be healed—making the next 
spiritual stage for the family the one before burial, called aninut, where family 
mourners are not to be comforted. All we can do is be with, and respect, 
their silence and/or their grief, keening, and lament. The traditional sacred 
phrase for a death with which I began the essay, HaMakom yinacheim etchem, 
embodies our people’s perspective that the purpose of death is beyond the 
human ability to comprehend and comfort. 
The lament is a traditional Jewish spiritual practice. Knowing how to 
listen for a lament is especially important with Jews, because it is one of the 
most common ways we empty ourselves of emotional and spiritual pain in 
order to be able to regain equanimity and refill with spirit. Jews read the anguish 
expressed in our Scriptures in two ways: 1) as referring to our people 
and prophets who lived at the time those sources were written, and 2) as liturgy 
in support of grieving, awareness, and healing. 
Judaism urges compassion for ourselves when we lose alignment with 
our higher selves, as well as for others, including our enemies. The Hebrew 
word often translated as “sin,” kheyt, is actually a more forgiving ancient 
word from archery meaning, “to miss one’s mark.” In contrast, the word for 
Jewish scripture and teachings, Torah, is the giving of “instructions and guidance,” 
deriving from the same root as the Hebrew word yareh, meaning to 
“learning to hit one’s mark.” We often call Torah “God’s light,” and living in 
accordance with our ever-evolving understandings of it is our way of being 
holy, “an [inspiring, non-evangelical] light to the nations. Recalling that we 
have no answers to ultimate questions for the family and with Godly compassion 
and human imperfection in mind, Shulamit could visit the father. 
All that was created during the six days of creation requires improvement. For example, 
the mustard seed needs to be sweetened and the lupine need to be sweetened, 
the wheat needs to be ground, and even humanity needs improvement. 
—Genesis Rabba 11:6 
daily we acknowledge in our prayers: “God, the soul you have placed in 
me is pure.” Each soul begins its life with a clean ethical slate; we have no 
doctrine of original sin. The dominant Jewish teaching on when life begins is 
when the body’s head and shoulders emerge from the mother’s womb. The 
end of life is when the soul departs on the wings of the body’s last breath, 
causing the heart to stop and the brain stem to lose the “spark” that make 
its function possible. Judaism uses metaphor to express spiritual experiences, 
because many of the teachings that arise through experience are impossible to 
convey in any other way, for example: “The soul of a human is God’s candle” 
(Mishlei/proverbs 20:17). Spiritual development tends to result in one appreciating 
each law, or mitzvah, as God’s tribute to humanity’s apparently inherent, 
unlimited potential. 
Our tradition views the soul’s departure from the body to be as painless 
as “removing a hair from milk.” Even so, the midrash goes, the sage who 
describes this says the fear of death is so great that one would not go through 
it again in order to return. We have a viduii, a traditional prayer expressing 
that we have erred and hope for understanding and forgiveness. The Shema 
prayer—”Listen, Israel, the Lord Our God, the Lord is One,” from deuteronomy 
is said near death with, and when necessary for, the dying person. 
This same prayer is in the mezuzah on a Jewish home, in daily prayers, and 
at bedtime—so saying it as death comes is like putting a mezuzah onto the 
doorpost of life and leaving listening, not to machinery beeps but rather, for 
the “voice” of the Mystery Beyond. 
Kedoshim tihiyu, ki kadosh ani—become holy, for I am holy. —Leviticus 19:2 
Spiritual formation in Judaism is not at all focused on accruing merit for a 
better afterlife, as we have no dogmas of hell or damnation. Our focus is 
upon faithfully aligning our behavior with each divinely inspired spiritual 
practice, or mitzvah, to do what is good for its own sake. The Jewish mission, 
as found in our scriptures, is to focus upon developing in healthy, holy, 
Godly ways. We all have the spark of that Holy potential (YHvH) within. 
Each mitzvah helps us to create a heaven on earth through mitzvah-centered, 
rather than self-centered living. 
It is our conviction that through prayer and dedication we must save 
ourselves from ourselves, through our covenantal understanding of how 
to live in healthy and holy ways. For some of us, our faithful focus is on 
the details of Jewish law, where ethics and mitzvot are beautifully spelled 
out and interpretations are adjusted over the ages by sages; for others it is 
through deepening our understanding, with teachers and study partners, of 
the meaning and relevance of each mitzvah, and then creatively undertaking 
them wherever and whenever possible. 
Missing an ethical mark or religious precept gives cause for sadness, concern, 
and repair. It is, however, not a Jewish spiritual practice to focus on beating 
oneself up, neither literally nor figuratively. Should awareness of having 
misstepped arise, this is a holy moment that we are guided to embrace as an 
opportunity to move us toward understanding and change. We do not look 
to God for forgiveness of errors and wrongs we do to others until we have 
worked the matter through with those we may have harmed. We do pray to 
God for the strength, courage, and compassion to help us go to those affected, 
if it is possible and safe to do so, to admit what we did. We then show that person 
that we have undertaken steps to ensure we won’t do it again (therapy, 
self-discipline, medication, etc.) and hope that they will enter into a healing 
process with us to the point where our relationship is restored to normal, or 
better. 
Shulamit may benefit from time off-site with her daughter. She understands 
my reference to the river. Water is a metaphor for God’s healing presence 
in our tradition and I am hopeful that restorative time in nature will 
help her soul, so recently shattered by compassion. 
 
Goldie Milgram is a rabbi and Editor-in-Chief of Reclaiming Judaism press and the nonprofit 
website, Reclaiming Judaism—www.reclaimingjudaism.org—providing innovative 
resources and programs for meaningful Jewish living (Email: rebgoldie@gmail.com). 


Jewish Spirituality as Reflected in Jewish Practice

Ewan Kelly, Personhood and Presence: Self as a Resource for Spiritual 
and Pastoral Care (London: T & T Clark Intl. [A Continuum Imprint], 
2012), 208 pp. 
The purpose of Personhood and Presence according to the author Ewan kelly 
is to assist “those who seek to understand their individual personhood better” 
(pp. 4–5) in order to enhance the quality of relationships where care is 
the focus. Self-understanding is not an option for caregivers: it is a moral imperative 
because the person of the caregiver is a primary resource for healing 
care. Beginning with the ‘beloved self’, kelly explores many dimensions 
of the self—waiting and relating; being vulnerable, sexual, limited and powerful— 
in search of meaning, purpose and greater self-understanding. 
Other books have addressed these themes. What is distinctive about 
kelly’s approach is his intentional use of poetry and story to illuminate the 
human struggle. It is experience-near with few clinical cases. The aim is to 
evoke fresh insight in the reader without diminishing mystery. Poetry does 
that. It also promotes an empathic mood that permeates the book and kelly’s 
methods for inviting self-discovery. A line from a novel describes the 
framework he creates: “love is the condition in which people help each other 
to see the truth about themselves” (p. 84). The impact of this approach is 
wisdom more than knowledge of the self. 
While the purpose of the book is to foster curiosity about the self for 
the sake of more self-understanding, there are insights for pastoral care and 
supervision along the way. ‘Waiting attentively’ with those who suffer counters 
our inclination to cure all ills. Examining ‘our abilities, vulnerabilities, 
and limitations’ is what caregiving persons must themselves do, precisely 
because it is “at the heart of what we seek to help others do” (p. 180). When 
our questions are prematurely specific or when we look for more and more 
information, it may be to avoid being vulnerable to the unknown with the 
other. If we are comfortable in our own skin as embodied children of God, 
we might be willing “to risk utilizing our bodies in a discerning way within 
caring relationships, to express God’s love and compassion significantly 
through the use of touch” (p. 56). Not everyone will agree with kelly’s willingness 
to risk appropriate touch in therapeutic relationships, but it is a perspective 
worthy of serious consideration. 
This is not a carefully argued treatise on the self, nor does it resolve 
tension around definitions of personhood, identity, or self. In my judgment, 
kelly’s discussion of self-care does not match the generosity of spirit that 
pervades the book. Supervision in the ministry of care is mentioned often 
and is clearly important, but I might have wished for more discussion about 
how it can assist in generating the kind of gracious and gentle curiosity 
about the self that pervades the book. Those are small points. What is most 
clear from reading Personhood and Presence is that I would love to have a pub 
lunch with kelly in his home country to absorb his wisdom and be cared for 
along the way. 
Herbert Anderson 
Editor, Reflective Practice 
Berkeley, CA 


Personhood and Presence: Self as a Resource for Spiritual and Pastoral Care

	 EDITORIAL	POLICY
This journal was first published in the winter of 1978 as The 
Journal of Supervision and Training in Ministry to foster critical 
reflection and writing on pastoral supervision and to be a re-
source for anyone engaged in preparing people for the minis-
tries of care. The stated purpose was “to preserve and extend 
the field of supervision and training in ministry formation 
through the written word.” Subsequently, the participating disciplines were 
expanded to include supervised field education for ministry in general, and 
more specifically, supervision for spiritual direction. Each time another con-
text or discipline has been added to the conversation about supervision, we 
are revitalized by the challenge of holding together the increasingly rich 
diversity of theoretical perspectives and religious practices. We hope that 
readers will learn from reading about, and reflecting on, the practice of su-
pervision and formation in disciplines and contexts different than their own.
Good practice relies on constant reflection. And the capacity for critical 
self-reflection is an essential dimension of any habitus for ministry and reli-
gious leadership. Pastoral supervision is itself a practice that occurs in rela-
tionships that encourage such critical reflection. When formation is added to 
supervision, the practices are expanded to include the many ways by which 
people are prepared for and sustained in religious leadership. We are also at-
tentive to the ways in which systems, structures, and the environment affect 
the actions or praxis that are the occasion for reflection.
With the decision of the Board to publish Reflective Practice electroni-
cally beginning with Volume 31, we hope our readership will expand glob-
ally. The Board’s decision to make Reflective Practice an OPEN ACCESS jour-
nal free to anyone anywhere with Internet access will make it possible for 
this Journal to be a resource for formation and supervision in even more 
diverse contexts and perspectives. You will find Volumes 27–32 of Reflective 
Practice and volumes from 2002–2006 of The Journal of Supervision and Train-
ing in Ministry in the archives at http://journals.sfu.ca/rpfs. Our intent is 
to add earlier volumes to the archives as we are able. We look forward to 
hearing from old and new readers around the globe in order that we might 
strengthen our aim to be a resource in formation and supervision. Send your 
comments about this Volume or the Journal in general through our website: 
www.reflective-practice.org.
5
Reflective Practice: Formation and Supervision in Ministry seeks to provide 
a framework for reflection on supervision and formation for a range of min-
istries, in a variety of contexts, and from different faith traditions. The mis-
sion statement of this journal supports that goal:
Reflective Practice: Formation and Supervision in Ministry	is	a	journal	
that	 seeks	 to	 understand,	 expand,	 and	 promote	 theory,	 learning,	 and	
reflecting	in	the	practice	of	supervision	and	formation	in	various	minis-
tries	from	diverse	ethnic	and	religious	perspectives.
As an Editorial Board, we are committed to that diverse dialogue. Al-
though the editorial home of the journal is in the San Francisco Bay area, 
we are grateful for the support of the Advisory Council, whose names ap-
pear below. We hope that our global readers will also expand and enhance 
the practice of reflecting in ministry by contributing articles from a variety 
of religious and ethnic/cultural perspectives. Send your proposals or ar-
ticles by the end of each calendar year to the editor, Herbert Anderson, at 
handerson@plts.edu. We hope this volume about spirituality in formation 
and supervision will be useful in your work.
The Editorial Board
Spring, 2013
Advisory	Council
We appreciate the willingness of the following individuals
to lend their support to this Journal.
George Fitchett
Chicago, IL 
Claire Wolfteich
Boston, MA
John Patton
Atlanta, GA
Rabbi Jeffrey Silberman
Norwalk, CT
Edward Wimberly
Atlanta, GA
Ingrid Mattson
Hartford CT 
Dorothy C. Bass
Valparaiso, IN
Youtha Hardman-Cromwell
Washington, DC
T. David Ito
Japan
Kirsti Mosvold
Norway
Neil Sims
Australia
Helen Papuni
New Zealand
THE EDITORIAL BOARD


Editorial Policy

Head and Heart: Renewing Spirituality for Ministry Preparation

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