Edward P. Wimberly

Pastor Wimberly took ordination as a Methodist minister, teaches at Interdenominational Theological Center, and has authored a number of pastoral counseling books. He begins with the idea of finding "spiritual replenishment" in our individual stories. Even as "myths", our personal narratives empower us and "leave us vulnerable" in ways that ignite our intention to help others. His chapter on "family myths" explores the "etiology of ideal expectations in the family of origin". His catalogue includes the marital myths of jubilation, settling, parental substitute, origin pitfalls, unlimited affection. He turns to "family myths" and the one about "dire consequences", among others.

Wimberly suggests that Ministry Myths also help and hinder us, and limns a chapter on "reauthoring the myths that bind us" as a transformational exercise. We can transform, because these myths are social creations, not just inherited bonds. After a deep dive into the stories, and our own themes, he speaks of "allowing the True Self to Surface". However, he exemplifies this chapter with a relatively granular examination of the themes of a divinity student -- touching upon Birth Mythology and Order, Gender, Naming, Siblings, Roles, Discipline, and Story Identification -- without dealing with the fact that "Self" itself is a Myth. The idea of a Self is a spectacular illusion.

This book provides great material for empowering the Calling and using it for change and healing. The author concludes with a powerful chapter on the journey of the "Wounded Healer". This model can be used for reauthoring our personal, marital, family and ministry myths. His "peer to peer" explorations address the loneliness of ministers and helpers, fostering renewal by reauthoring -- stepping into the unfolding process.… (mais)

The African American pastors have the added challenges of "liberation" along with the burdens of healing, sustaining, guiding, and reconciling the members of the community. In revising his previously published material (1979, 1991), the academically formidable author notes that the "indigenous storytelling model assumed that the connected relational village existed and that the faith worldview was undergirded by a soul theology with many interrelated and interconnecting themes." That village has since collapsed. [viii]

I love the way he quotes the author of Ephesians 6:12: "For our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places." [ix]

Wimberly empowers and restores the storyteller. While both the need and the tradition are pronounced in the black churches, all communities of faith can benefit for reflection and recounting the unfolding story.… (mais)