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paradigm of spiritual care (2000:64). The Whitehead’s argue that these ‘contribute to

the pastoral conversation a critical perspective and a fund of information, both
indispensable in contemporary ministry’ (1995:58). The theoretical perspectives, and

the analysis they can provide can become ‘tools’ for ministry (1995:59-61). These
idioms of pastoral care mark something of a meeting point between the secular and

religious spheres that can be discerned to stand not simply in tension but alongside
each other in apposition (Hayes 2010:2-3). Indeed as Sheldrake asserts, there is

something ‘unhealthy’, in conceiving of such a divide between these contexts and he
suggests that within post-modernism the ‘secular order’ should be taken seriously as
an ‘essential ingredient of Christian faith’ (1996:7-8).

The challenge for faith practitioners however is that the secular methods of care

increasingly deliver a variety and an excellence that is difficult for religion to match.
This is certainly the case within Devon and Cornwall Constabulary where there are
many layers of pastoral support provided to those working within the organisation.

This ranges from mutual colleague support that can be accessed after traumatic
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incidents, the provision of comprehensive professional counselling , free access to
physiotherapy sessions, and the support of a dedicated Occupational Health Unit for
all physical and mental health issues. These methods demonstrate an ethos of

whole-person care including ‘spiritual self care’ based upon ‘reflection’, being ‘open
to inspiration’, and cherishing ‘optimism and hope’, as outlined within the
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constabulary’s Trauma Risk Management (TriM) Handbook .

Hence within the social sciences there can be discerned a secular hermeneutic of

spirituality that deals with spirituality in its ‘lower case’ form. This arises from the
exchange between religious and secular cultures that we shall explore in the next

chapter. Fink suggests that in adopting the language of faith these secular
expressions have become quasi-religious, and he perceives a risk that they may

come to replace a ‘true spiritual growth’ with a ‘psychological paradigm’, and that ‘a
language that was once very large and awesomely beautiful has been transformed

19 The Employee Assistance Programme (EAP) is delivered through an independent professional counselling
company and provides 24 hour telephone and online counselling, and face to face counselling free of charge to
employees of the Constabulary and their immediate families (D&C Police intranet).
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The Trauma Risk Management (TRiM) process used by the constabulary has evolved from that used by the
Royal Marines and is peer group delivered. TRiM highlights specific responses to trauma that include physical,
mental, psychological, emotional, and spiritual aspects (TRiM Handbook).