Spiritual Figure as a Profession

The parishes’ dogmatic and conservative attitude often becomes object of complain by the priests themselves. These criticising priests presumably have quite a developed theological knowledge, however when attempting to apply their knowledge in the parishes, they faced resistance from parish figures who tend to be conservative. To avoid conflict, the priests choose to practice ‘self-restrain’ and follow whatever is accepted by their parishes without trouble. Hence the theological knowledge the priests acquired remains as mere discourse. Competence does not only mean having knowledge but also the art to actualize that knowledge into practice without having to cause a commotion. In developing theology of the parish, conflict is sometimes unavoidable, but in a lot of situations it is not the only available choice. A professional priest does not stop developing the theology of herhis parish while simultaneously minimizing the possibility of detrimental conflict from happening. Making theological competence as one of the aspects of a spiritual figure’s professionalism also means not making communication techniques or management as a main ability in executing their services. Although it is important for a spiritual figure to make use of communication techniques as in sermons, and management techniques as in leading the church boardcouncil, as well as psychology techniques as in pastoral services, the function of such techniques in ecclesiastic service is instrumental. For a spiritual figure, it is unethical to conceal indolence or fear of theological dialogue by overusing the said techniques. For instance, a priest needs to convey hisher messages communicatively through sermon, so heshe needs to use good public communications technique. However, hisher main function on the podium is not as an orator, let alone a comedian or other types of entertainer. Heshe is a servant of the Word of God. Hisher competence does not reside in hisher ingenuity in utilizing communication techniques, but it is in hisher deep understanding of the Word heshe is preaching and of the actual situation confronted by listeners of hisher sermons. How do we nurture theological competence? Walter Wiest and Elwyn Smith 1990:74 suggest: continuous learning and reflection. Wiest and Smith observed a lot of Protestant priests failed to maintain theological competence due to not seriously continue learning after graduating from school of theology. Many of them consider theology is too abstract and irrelevant to church services. They feel quite ‘successful’ by counting on techniques of communication, psychology, or management. That is why a lot of priests are no longer interested in reading theology books. The only type of readings that remains favoured are merely collections of sermon illustrations and collective sermons of other preachers. Indeed, as Wiest and Smith mention, theology that has no connection to practice will not be of much use for a priest’s duty, however ‘a practicalism divorced from theology may carry the church away from Christ’.

2.3 Spiritual Figure’s Independence

One of the issues discussed in professionalism of spiritual figures is autonomy. As obviously understood in Camenish’s definition, a professional have control over hisher occupation. It means heshe has a high level of independence. A doctor, for example, has full independence to decide the result of diagnosis and therapy for patients. The hospital where heshe works in may decide on administrative aspects of the doctor’s job, but it does not have the right to meddle in hisher professional decision. What limits the freedom of doctors and advocates in making their professional decisions are codes of ethics made, revised, and legitimized by associations of their peers. Moslem spiritual figures may possess significant independence since many of them are not bound by a permanent organisation. In this case, the position of Christian spiritual figures differs. Except for the previously mentioned televangelists, who generally establish their own service organisation, most Protestant priests work in a team and are responsible to the organisation that requested for himher, that is the church represented by its boardcouncil. If proven to have deviated from moral values highly regarded by the church, a priest can be penalized and even dismissed from hisher office by the organisation that requested himher. Some churches also have periodical evaluation mechanisms for their priests. Even so, it does not mean that priests basically do not have independence. It is in fact excessive independence which is claimed by other professionals to have caused what is currently dubbed ‘professionalism crises’. With reason of professional autonomy, doctors and advocates tend to be authoritarian in providing their services. They feel more responsible to their professional association than to their clients Wiest and Smith, 1990:74. Professional associations to spiritual figures are not yet common. Because of that spiritual figures do not have to deal with tensions among responsibility to the parish and the association. However, in the case of priests, if the position of the church organisation were too dominant, its interest can be in opposition to the interest of the parish. Priests are often conditioned to be mere operators of the churches’ regulations. Those who follow that pattern will not be able to enhance their creativity. They tend to seek safety by hiding behind obedience to rulesregulations while portraying themselves as a good boygirl. But in fact rulesregulations generalize matters. In certain situations, rules can be counter-productive. In many cases, rules need to be reinterpreted. In these kinds of situations, a priest’s professionalism is tested. As a professional, a priest should have the autonomy to take creative and decisive measures which can be accountable to the church. Jesus’ independent attitude towards the laws of Torah should be a rich inspiration to the independence of priests.