If you love 2 x 2 models, you will love this. Maybe. I led a group supervision session this afternoon for coaches throughout the UK. As a prompt for contracting, signposting and focusing, I drew a simple grid with 2 polarities: (a) Person – Situation and (b) Here & Now – There & Then.

We can think of 'Here & Now' as in the room; 'There & Then' as in the situation or story. This creates 4 permeable zones of interest and inquiry for supervision and coaching and potential prompts for reframing. I’ll offer some sample questions below that can be used or adapted in each zone:

Person – Here & Now. How is this situation impacting on you here and now? As you talk about this now, what stands out as most important to you? What are you aware of here and now? How are you feeling now as you talk about this? Which aspect of this would you like to focus on here and now?

Person – There & Then. What role are you playing in this situation? What responsibility are you taking for what’s happening? What outcome are you hoping for in this situation? What are you noticing and not-noticing in this situation? What critical strengths is this calling for from you?

Situation – Here & Now. What is the current situation? Who is influencing, involved in or impacted by the situation and how? What opportunities and challenges are emerging in this situation here and now? Which aspects of the situation are most important to pay attention to at the moment?
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Situation – There & Then. What’s the back story to this situation? What goals and outcomes were identified at the outset? If this project was to be successful, what would success look and feel like for different stakeholders? What professional and policy issues will need to be taken into account?

I met with a group of leaders last week whose roles include mentoring, supervision and pastoral support. The focus of our time together was how to learn and use a coaching approach to enhance the work they do with people and groups. In the midst of conversation, some said they would be interested to hear more about reflective practice and how to do it using coaching skills.

Time was short so I hastily scribbled a reflective practice cycle on a flipchart. It draws on work by Argyris, Schon and Honey & Mumford. I explained that there are at least two ways we can think about this. Classical educationalists often start from a focus on theory, core principles etc. (and, in this group’s case, theology) and then move on to look at how to apply the theory to practice.

By contrast, reflective practice often starts from observation of an experience (or experiment), then moves on to reflection on that experience, then to consider how it resonates with, challenges or informs a hypothesis or theory. This implies critical thinking and by extension, aims to guide future practice. In this sense, it shares common principles with related fields such as action research.

And so how to apply a coaching approach…
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1. Contracting: What are we here to do? How shall we do this? 2. Observation: What happened? What were you aware of? 3. Awareness: How did you feel? What assumptions were you making? 4. Sense-making: What surprised or confused you? How does it fit (or not) with what you know/believe? 5. Learning: ‘What have you discovered in this? 6. Action: And so..? What next?

When was the last time you paid detailed attention to how you walked across a room at home to open the door? When was the last time you had one of those car journeys where, when you arrived at your destination, you couldn’t remember anything of the journey? The ability of the human body and mind to run on auto-pilot is quite amazing. It enables us to fulfil familiar tasks with minimal conscious effort and attention, thereby allowing us to focus on other things we want or need to.

That’s the upside. And it’s a very useful upside for day-to-day life and work. The downside is that, in some situations, doing what we do because that’s what we do can cause us to miss important factors, significant variables and valuable learning opportunities. This is where reflective practice comes in. It’s what is says on the proverbial tin: reflection before, during and after action. Easier said than done, you may say. True: so here are some tips from experience that I’ve found useful.

Tip 1: Pause. If you don’t stop to think from time to time, you may not stop to think at all. Tip 2: Plan. Choose key moments for critical reflection, e.g. at the start of a project – ‘What are we here to do?’; mid-way through – ‘How are we doing?’; afterwards – ‘What are we learning?’ Tip 3: Provoke. Seek out stimulating literature; work with contrasting cultures; invite people to test your assumptions. Tip 4: Practise. Reflective practice takes…erm…practice. Pause, reflect act. Act pause reflect.

I had a new, short, mini-article published online in About Leaders this week called, ‘What is really going on here?’

http://www.aboutleaders.com//bid/176196/leadership-dynamics-what-is-really-going-on-here?source=Blog_Email_[Leadership%20Dynamics%3A.

It introduces examples of different frames of reference we may use when working with people as a leader or coach. I would love to hear what you think, what frames you use and what experiences you have in this area. Looking forward to hearing from you!

​I was leading a development seminar for leaders this week, introducing various schools of psychology and their application to coaching thinking and practice, when a colleague challenged me. ‘How does Christian spirituality fit with the models you are presenting?’ It was a great question. How to develop an effective, integrative and authentic coaching approach that is consistent with Christian beliefs and values and, at the same time, draws on the best of psychological theory and coaching practice. Let me call this ‘pastoral coaching’.

The reflective practice model I’ve developed in coaching over the years could be depicted as three interlocking circles: (a) theology and spirituality, (b) theory and research, (c) experience and practice. The coach enables the client to explore and respond to these domains. The theological dimension could be conceived of as what the client and others believe about God and, thereby, as an existential metaphysic, what he, she or they believe about everything else. Spirituality could be conceived as living out personal and shared beliefs.

The theory dimension is concerned with principles or conclusions drawn from experimentation, observation and critical reflection in relevant fields of thinking and practice. Research is concerned with on-going exploration, experimentation, analysis and learning. Experience is what happens when the client acts in the world. This could be conceived of in phenomenological or rational-scientific terms. Practice is about the client enacting decisions about behaviour, action and engagement in real-life relationships and situations.

I was influenced some years ago by Foskett & Lyall (Helping the Helpers, 1988) who wrote an excellent book on developing supervision in the pastoral care arena. Foskett was a psychotherapist, Lyall, a university lecturer in practical theology. They proposed that Christian development tends to deal with issues from one of two perspectives: ‘applied theology’ which entails application of Biblical principles to practice or 'theological reflection’ which entails critical reflection on Biblical material in light of experience.

Green in Let's do Theology (1990) illustrates the former as the ‘Swedish Method’ of engaging with biblical material. It entails posing a number of questions, e.g. what things in the passage illuminate or inspire you; what things don’t you understand; what things in the passage surprise you; what things to you agree with and approve of; what are you turned off by, reject or question; can you name something like it from elsewhere in the Bible; can you name something like it from your own life and experience; what are you now prompted to do?

In contrast, Lyall in 'Pastoral Action and Theological Reflection' (Spiritual Dimensions of Pastoral Care, 2000)  illustrates the latter approach through a case study. In effect, he proposes starting with a real-life experience and posing questions to it, e.g. what are the components of the situation; who is involved; what policies or protocols applied; what ethical issues did it raise; how did the past influence the present; what did decisions taken reveal about wider social or systemic values and decisions; where were the signs of God’s grace?

The first approach starts with God and works out towards reflection and application; the second starts out with experience and works out towards reflection and God.

Green’s book expands the theological reflection method by drawing on Kolb’s learning cycle (1984) which combines experience, perception and reflection and cognition and behaviour, and applies it to pastoral contexts. In a later text, Graham, Walton & Ward published a new book (Theological Reflection, 2005) that explored a range of theological reflection methods including theology-in-action or praxis which insists that ‘proper theological reflection cannot be formed independently of practical engagement.’

It’s this praxis model that I find most compelling. Much of the Bible itself depicts God engaging actively with people and communities in the midst of the clarity, confusion, joy and struggle of normal life. If theology as an enterprise is about knowing God and not simply knowing about him, it’s difficult to see how it can be properly developed in the abstract or in an isolated classroom environment. The challenge is how to understand and relate to God authentically without superimposing our own assumptions onto him.

This is where the coaching task and agenda become significant. How to enable a person or team to make sense of complex, ambiguous experience in order to act with personal and professional integrity and to influence positive change. This is particularly important for leaders of organisations operating in fast-moving fluid environments. It’s easy to feel confused or paralysed, to lose one’s nerve, to feel draw into regressive behaviours or to sacrifice integrity for short-term expediency. Holistic coaching can play a role in helping leaders navigate turbulence and stay well.

So how does this work in practice? I may start with inviting a Christian client to share an issue. It could be an issue from the Bible or an issue from experience. I may pose questions for reflection, e.g. of all the issues we could have spoken about, what is it about this issue that feels pressing or significant for you at the moment (i.e. why this, why now); how are you feeling now as you talk about it; what would you like to move towards as a result of this conversation; what questions or issues is it raising for you; what role would you like me to play?

As the conversation progresses, I may pose more questions, moving around the theology and spirituality, theory and research and experience and practice model as a conceptual backdrop. Weeson in his article, Theological Reflection on Practice (The Foundations of Pastoral Studies & Practical Theology, 1986) offers a number of particularly helpful pointers for the theology and spirituality dimension that draw on his experience or mentoring students. Since this dimension is the main focus of this blog, I will quote him fully here:

"Where is God's activity to be found in the situation we are exploring? Is the client's understanding of God limited so that he or she looks for His activity only in the (say) institutional framework or charismatic (personal) experience? What characteristics of God dominate the client's thinking? Can the client relate events and encounters with people to a theology of creation, providence or redemption? Does the client show theological imagination in forging an understanding of God's activity that is both true to Christian beliefs and relevant to the context?

Is there a link between the experience encountered and some biblical character or situation? Can the client make connection with (say) a relevant issue which is addressed in a New Testament epistle or with the experiences of an Old Testament or a Gospel character? Are such links drawn with integrity and with due hermeneutic rigour or has the client a speculative tendency to make the Bible fit? How do proper connections throw light on an appropriate Christian strategy for engagement?

How is a particularly painful or baffling situation handled? Can the client face and deal with ambiguity and complexity? Is there an ability to work with a doctrine of God or an understanding of humanity that will make some sense of the complexity? Or does the client show a tendency to run back into tidy formulations? Can the client ultimately retain convictions and yet live with areas of uncertainty? Can he or she handle this ambiguity in an encounter with a baffled person?

How has an event or encounter affected the level or pattern of the client's prayer life? Has the client learned how to incorporate an ambiguous situation into his or her intercession? Has an experience resulted in a deeper meditative understanding of God and His purposes? Has the context promoted some new biblical insights which have fed personal devotion?

What theological material demands further study as a result of the reflection on practice? Is there now an area (e.g. life and death, sin and salvation, justice and forgiveness, grace and truth, personal and corporate, freedom and responsibility, suffering and hope, holiness and incarnation, humility and leadership, discipline and love) where more work should be done? Has the client identified books, materials or people to help that further study?"

The challenge for the coach is how to help the client or client group develop and move forward without projecting the coach’s own theological and spiritual constructs onto the client or the client’s situation. This demands high levels of self-awareness, sensitivity, wisdom, discernment and skill. The coach needs to pay close attention to his or her own intuition (‘inner voice’), the voice of the client, the indirect voice of the client’s world or system through the client and, ultimately, the voice of God.