Spiritual care

The intention of this paper is to interpret the ontological conditions of youth identity crisis missionally. This is first done by conceptualising identity crisis as a psychological phenomenon using frameworks of authenticity and attachment to explain the impact of early attachment abuse, abandonment depression, insecure attachment anxiety with God, and self-regulation on the identity formation of the youth. Secondly, the paper introduces a missional hermeneutic that provides an interpretative framework for coping with the crises of identity amongst young people. A missional hermeneutic of care for coping with the crisis of identity formation, therefore, elaborates on the missional basis of biblical interpretation as a powerful framework within which to interpret a skewed, conflicted identity. The author herewith proposes a missional opportunity that can activate the missional consciousness of young people in their time of crisis and identity formation. Furthermore, the author insists that this missional methodology can be a very useful strategy for producing therapeutic change in young people and can help youth ministry workers and pastoral caregivers to reframe the crisis of youth identity from the perspective of 'missio Dei'.

This essay explores the self-reflexivity and particularity of an individual army chaplain in providing spiritual care with a soldier experiencing the effects of moral injury. With attention paid to pastoral identity and pastoral authority, the goal is to name how the embodied locations that are implicit in providing spiritual care are important for a chaplain’s own self-reflexivity. It is not enough to say that the chaplain is an officer, for example, but to name how this impacts the counseling relationship. Since chaplains do not exist in a vacuum, why are denominational resources essential in providing care? Through the use of case study, I argue how an army chaplain is critical in rebuilding moral identity

I vissuti corporeo-relazionali in psico-oncologia:
la Gestalt Therapy oltre il limite del modello della Kübler-Ross
Analizzando i vissuti corporeo-relazionali nella triade paziente-familiari-curanti, l’autrice Paola Argentino presenta la prospettiva gestaltica in psico-oncologia.  In modo originale correla alcuni principi epistemologici della GT all’intervento clinico di psicologia sanitaria, individuando quattro aree: l’intercorporeità estetica, funzionale, cenestesica e liminare.  Evidenzia, infine, come la GT, fornendo strumenti clinici di sostegno specifico nel percorso di consapevolezza di malattia, supera i limiti del modello della Kübler-Ross, affinchè l’ultima fase della malattia non consista nell’accettazione della propria morte, ma nel raggiungere l’integrità e la pienezza di vita.

The article is an overview exploring recent discussions about the concepts and forms of spiritual care. It analyses the main positions in the field and pinpoints the tendency of self-referential discourse. Often
the literature on spiritual care addresses spirituality only as a clinical
phenomenon and neglects its life-world contexts, the broader research on spirituality in theology, and religious studies. An outline from a historic and analytical point of view reveals that the term »spirituality« is much more soaked with Christian traditions (catholic and protestant) than is often recognized. In addition, the different concepts of spirituality in the ongoing discussions on spiritual care often neglected normative underpinnings. Finally, the article focuses on the implications for healthcare chaplaincy and outlines not only a theological assessment of actual forms of spiritual assessment but also pathways for narrative-oriented spiritual care.

断酒自助会Alcoholics Anonymous は、無数の自助会に「言いっぱなし聞きっぱなし」形式のミーティング方法を提供しただけでなく、「12 のステップ」をはじめとする数多くの文書を残している。それら文書は、彼らの失敗の経験が同時代と将来世代のために役に立つという確信に基づいている。なかでも、『12 のステップと12 の伝統』は、AAが1935 年の創立以来の急成長で直面したさまざまな失敗から学んだことを同時代の仲間や次代の仲間に共有するための書物であり、スピリチュアルケア、グリーフケアの実践や、自助会の運営に関わる者たちにとって有益な経験が記されている。「12 のステップ」は個々のメンバーの
内省を促しつつAAという共同体に向けてひらき、「12 の伝統」は、彼らの回復と生存を支える共同体であるAAをどのように守るかに関心が向けられている。AAは、スピリチュアルケア、グリーフケアの担い手にとって、自らの手痛い失敗を共有してくれる「先行く仲間」なのである。
キーワード： Alcoholics Anonymous、12 のステップと12

Directly after the Great East Japan disaster of 2011, myriad efforts in the disaster area drew volunteers seeking to help from all over the country. Buddhist priests were only one segment of the volunteer base, but a critical one for the role they play socially in conducting funerals and memorial services. Buddhist priest volunteers were suddenly confronted with horrible stories of suffering, and often did not know how to respond. Several with experience in psychology or spiritual care organized brief training sessions so volunteers would be armed with, at the very least, fundamental concepts of listening skills and ethical care provision. As the months passed, however, many of those leading these temporary endeavors began to realize a deeper need for long-term, recurring programs that provided a more in-depth and comprehensive training.

This dissertation aims to explore how Japanese Buddhists have adapted chaplaincy to the needs of contemporary Japan and how the field has developed within Japan’s particular socio-cultural circumstances. It does so primarily through the lens of training programs around Japan, the institutions that establish the parameters of such training, and the people who lead the programs. This research explores eleven programs identified as training Buddhist chaplains and three certifications that developed to professionally acknowledge their training. Although there is not sufficient space here to explore the full range of sectarian differences in approaches to care, a final part of the dissertation explores the Shingon tradition in more depth as an example of what Buddhist chaplains are actually doing after and outside of training, as well as what sectarian particularities exist.

This dissertation contends that in the case of Japan, Buddhists have developed training and practices for chaplains that maintain much of the image and understanding of the term “chaplaincy” while still attempting to appropriately adapt such roles to their specific cultural milieus. The research thus contributes to an expanded understanding of not only contemporary Japanese Buddhism, but also intercultural chaplaincy and spiritual care.


Contents

Part I
Chapter 1 Introduction - p. 2
Chapter 2 Japanese Buddhist Chaplaincy Awakens - p. 49

Part II
Chapter 3 Tohoku University Training Programs - p. 98
Chapter 4 Buddhist University Rinshōshukyōshi Programs - p. 138
Chapter 5 Further Chaplaincy Programs and Certifications - p. 196

Part III
Chapter 6 Three Mysteries of Care: Shingon Care Background - p. 229
Chapter 7 Contemporary Shingon Care - p. 256

Chapter 8 Conclusions - p. 305

Bibliography - p. 330

[First several pages of dissertation included in document]

Women's spiritual care networks are keeping the Islamic intellectual heritage fresh and intelligible for new generations of U.S.-based Muslims who are navigating faith, practices, and values as religious minorities. Here, I highlight leading voices and promising directions in the professionalization of Muslim women's spiritual caregiving. I detail how campus chaplaincy and seminary teaching positions have become vibrant settings for context-relevant guidance and spiritual mentorship among women.

Communicating with patients about their spiritual and existential issues is a core element of comprehensivepalliative care. Spiritual and existential issues are conceptually problematic and can be difficult to delineatefrom other health domains. Patients and families facing the end of life identify spiritual and existential needsas vital to their experience at the end of life and want their health care professionals to address them. Thisessay discusses the relevance of assessing and supporting patients as they deal with existential andspiritual issues at the end of life, while also providing clinical guidance for their health care professionals.Implicit and explicit means for communicating with patients about their existential and spiritual issues arediscussed. The pneumonic SACR-D: S–self-awareness, A–assessing the patient, C–compassionatepresence, R–referring for additional spiritual support, and D–dialogue, is presented as a clinicalframework to effectively communicate with patients about their existential and spiritual needs.

The aim of this study, by means of the meta-analysis technique, is to give an overview of spiritual care
researches published in health services in Turkey, from 2004 to 2018. Databases were searched and
took studies into consideration so as to reach the studies that directly associated with spirituality and
spiritual care in health services. These studies were overviewed with regards to distribution of years,
paradigms followed (theoretical/practical), research designs (qualitative/quantitative) and then those
sampling groups and scales in qualitative researches were systematically reviewed. According to the
study findings, it was concluded 80 studies relating to spirituality and spiritual care in health services.
51 of them are empirical and 29 are theoretical. 24 of empirical researches were done on health service
workers, 10 were on patients, 14 were on faculty members and/or those students, and 3 were on
relatives of patients. 41 of the empirical studies are quantitative research using scales and 10 are
qualitative using interview forms, while 8 different scales were used in the quantitative studies.
According to the study results, in the period, it is inferred that there were fluctuations in yearly
distributions of the related studies, however, there was an increasing in research numbers per year.
The empirical studies were nearly doubled the theoretical. The quantitative researches are
approximately four times of the qualitative researches. The vast majority of empirical studies were
based on scales, while the most preferred sampling group was health services workers. However, it
was not available any applied spiritual care modelling/program for patients. Any comprehensive
study, which was based on a long period, had not been found. In the researches, while it was
expressed that spiritual care is necessary, it is offered limited information about ‘how’ the spiritual
care should be done and “what” the spiritual care should include. Furthermore, it was not found any
inter disciplinary research.

ÖZET
Bu çalışmanın amacı, Türkiye’de sağlık hizmetlerinde 2004 ile 2018 yılları arasında yapılan manevî
bakımla ilgili araştırmaları meta-analiz tekniğiyle incelemektir. Yapılan araştırmalara ulaşmak için
veri tabanları taranmış ve sağlık hizmetlerinde maneviyat ve manevî bakım ile doğrudan ilişkili
araştırmalar dikkate alınmıştır. Bu araştırmalar yıllara, benimsenen paradigmaya (uygulamalı/teorik),
araştırma desenlerine (nitel/nicel) göre dağılımları incelenmiş ve daha sonra örneklem grupları ve
kullanılan ölçekler bakımından sistematik bir şekilde değerlendirilmiştir. Araştırmanın bulgularına
göre, sağlık hizmetlerinde konuyla ilgili yapılmış 80 araştırmaya ulaşılmıştır. Bunlardan 51’i
uygulamalı 29’u ise teoriktir. Uygulamalı araştırmalardan 24’ü sağlık çalışanları, 10’u hastalar, 14’ü
sağlık hizmetleriyle ile ilgili eğitim veren öğretim elemanları ve/ya onların öğrencileri ve 3’ü de hasta
yakınları üzerinde gerçekleştirilmiştir. Uygulamalı araştırmaların 41’i ölçek kullanan nicel araştırma
ve 10’u görüşme formundan yararlanan nitel araştırma iken nicel araştırmalarda 8 farklı ölçek
kullanılmıştır. Araştırmanın sonuçlarına göre bu zaman periyodunda, konuyla ilgili yapılan
araştırmaların yıllık dağılımında dalgalanmalar olmasına rağmen, her bir yıla düşen araştırma sayısı
bakımından bir artış vardır. Uygulamalı araştırmalar, teorik araştırmaların iki katı kadardır. Nicel
yayın sayısı nitel yayın sayısının yaklaşık olarak dört katı kadardır. Uygulamalı araştırmaların büyük
çoğunluğu ölçek kullanmışken, örneklem olarak en fazla sağlık çalışanları tercih edilmiştir. Diğer
yandan, hastalara uygulanan bir manevî bakım modeline/programına ulaşılamamıştır. Uzun bir
süreçte gerçekleştirilmiş kapsamlı bir çalışmaya ulaşılamamıştır. Araştırmalarda, manevî bakımın bir
gereklilik olduğu ifade edilmesine rağmen, bu manevî bakımın ‘nasıl’ yapılacağı ve bu manevi bakımın
içeriğinin ‘ne’ olması gerektiği ile ilgili sınırlı bir bilgi sunulmuştur. Dahası herhangi bir disiplinler
arası çalışmaya ise rastlanmamıştır.

This study aims to develop, implement, and test the effectiveness of a model prepared with a crossdisciplinary approach, which includes religious and spiritual elements that could be applied in the treatment of alcohol and substance addiction, especially in the rehabilitation process. The study adopts a mixed method research design. In the qualitative part, phenomenological analysis was used. In the quantitative section, scales were used to measure the participants' dependence. The study group included alcohol and substance addicts who were in the rehabilitation process at the Green Crescent Consultancy Center (YEDAM) and aged between 24and 56. Initially, the participants were given Addiction Profile Index (BAPI) to determine their demographic information, addiction level, and clinical chart, which is followed by Addiction Outcome Assessment Index (AOAI) during the interview process. Within the scope of the Spirituality-Based Addiction Counseling (MTBD) model, eight different interview sessions were held with each participant for an average of 45 minutes. Then, the data were discussed and evaluated in the light of the relevant literature. Quantitative findings indicated a slow but steady improvement in the participants, with slight fluctuations, from the pre-interview to the final interview (altruism) in MTBD Model. With regard to qualitative findings, the data showed that during the first steps of the model, the participants developed an awareness of how addiction affected them psycho-socially and spiritually, and during the following steps, this awareness was significantly effective in transforming their lives. It could be claimed that the model is a motivational element that reinforces the basic treatment and rehabilitation processes in the struggle to get rid of addiction and adds religious and spiritual meaning to this process.

The article differentiates between three meanings of spirituality and then focusses on the philosophical analysis of spirituality as a fundamental human potential. Hans Urs von Balthasar's definition of spirituality as a " basic practical or existential attitude which is the consequence and expression of the way in which human beings understand their religious – or more generally, their ethical committed existence " serves as a starting point for further reflections. To enhance von Balthasar's approach , concepts from phenomenological anthropology are introduced which emphasize the human situatedness. Finally the different dimensions of spirituality are outlined as modes of reference to what is perceived as ultimate or basic situation.

ZusammenfassungZahlreiche Studien aus dem US-amerikanischen Bereich weisen insgesamt auf einen leicht positiven Zusammenhang zwischen Religiosität/Spiritualität (R/S) und psychischer Gesundheit hin. Wegen des stark differenten religiös-kulturellen Hintergrunds können diese Befunde aber nicht ohne Weiteres auf den deutschsprachigen Bereich übertragen werden. Die hier vorgestellte Metaanalyse nimmt erstmals eine quantitative Integration der bisher aus Deutschland, Österreich und der deutschsprachigen Schweiz vorliegenden einschlägigen empirischen Studien vor. Es wurden 67 unabhängige Primärstudien in die Metaanalyse aufgenommen (

As one of the major world religions with multiple denominations, Buddhism (with both its formal devotees and allied sympathizers) can be found worldwide. It is now well-established that multiple contemplative traditions originating with Buddhism are of interest to the wider public. For example, a recent search of publications by scientists related to Buddhist meditation in the ScienceDirect database returned 2,069 results, of which 1,031 are peer-reviewed research articles with the vast majority published since 2010 (ScienceDirect 2021). It is therefore incumbent upon scholars of theology and religion to clarify the significance and relevance of this religious tradition for clinical and spiritual caregivers in particular and for practical theological hermeneutics of lived religion disciplines more generally. Such persons are especially qualified to attend to the qualitative and humanistic dimensions of interreligious literacy, engagement, and care. After the foundations for easily discerning Buddhists and their beliefs are reviewed in this section, the essential characteristics of Buddhist spiritual care are presented. Examples of care applications in Buddhist, interreligious, and secular contexts are then shared. This chapter endeavors to provide the reader with a comprehensive, theologically textured and yet concise edification in Buddhist spiritual care.

Ebook from publisher and also available from Heidelberg University server: https://archiv.ub.uni-heidelberg.de/volltextserver/31174/

ISBN 9781928314943
ISBN 9781928314950 (ebook)

This thesis explores how chaplains support staff members at the Women’s and Children’s Hospital. The hospital is part of the South Australian Government’s health system. The project began because of a staff member’s account of exclusion from support following an incident. The project involves interviews with staff to understand how they experience and perceive chaplains’ support for them. The interviews were analysed to uncover themes and common threads.

Two major themes are evident. One theme being the support that chaplains provide as part of the institution or organisation such as being part of a team, their educational contribution, their symbolic role and providing support in formal responses to crisis and trauma. The other is the relational role of the chaplains as they utilise spontaneous moments to care, such as conversations in the corridor, being available when needed, making time for coffee and combining this with an inclusive and respectful attitude.

Staff members speak of the multi-cultural, multi-faith context and secular nature of the public hospital system, and the ways that chaplains both negotiate this environment and provide respectful and non-judgemental care to patients, their families and staff. They also value that the chaplains offer a different perspective from those of the medical and nursing staff by bringing pastoral and spiritual insights to the conversation.

The context of this project is the Australian society with its suspicion of institutions and the church in particular. The patient, family and staff population of the hospital largely comprise a cohort who has little or no church affiliation. Australians speak of spirituality but are suspicious of religion. Yet, in the relational themes that staff members describe is the identification of the hospital as a village or community and the chaplains as the village priest or ‘holy man.’ Chaplains are also valued for their ability to engage with the spiritual conversations and provide appropriate rituals, blessings and prayers.

Staff members overwhelmingly speak of how chaplains support them in their workplace, often in informal and relational ways. Chaplains are valued and appreciated. What began as a story of exclusion concludes with a narrative of inclusion.

Der Beitrag untersucht das Konzept des ‚spirituellen Schmerzes' an einem Beispiel aus der Bereich der Pädiatrie und im Hinblick auf die Aufgaben interprofessioneller Spiritual Care. In einem ersten Schritt wird die mehrschichtige Genese des Konzepts bei Cicely Saunders nachgezeichnet, um es anschließend in Abgrenzung gegenüber verwandten Begriffen wie seelischem Schmerz (psychic pain), religiöser Anfechtung (religious struggle) oder spirituelle Bedrängnis (spiritual distress) weiter zu schärfen und theologisch zu vertiefen. Die Überlegungen münden in der These, dass ‚spiritueller Schmerz' als Sinnschmerz zu verstehen ist, der sich in körperlichem Schmerz manifestiert und diesen verstärkt.

Using an pediatric example, the article investigates the concept of spiritual pain with regard to interprofessional spiritual care. First, the genesis of the concept in Cicely Saunders' writings is traced. Second, the concept is clarified and differentiated from other concepts (psychic pain, religious struggle, spiritual distress). Third, the articles questions theological understandings of spiritual pain. It is to understand as a meaning-related pain that manifests itself in bodily pain and intensives it.

Purpose of review The role of chaplains/spiritual care professionals and the importance of addressing spiritual needs within interdisciplinary oncology teams are in need of systematic review and critical appraisal. This review focuses on four key areas: basic concepts of spirituality within the healthcare domain; the relevance of spirituality within cancer care; the role of spiritual care within interdisciplinary cancer teams; and the current status of spiritual care professionals in interdisciplinary cancer teams. Recent findings Addressing cancer patient's spiritual issues is recognized as a component of comprehensive cancer care. Spirituality has a positive effect on subjective and emotional aspects of cancer patient's health, including quality of life, wellbeing and distress. Failing to address cancer patients spiritual needs impacts patient wellbeing, satisfaction with care, perceived quality of care and is associated with higher healthcare costs. Although a variety of disciplines address spiritual issues, spiritual care professionals are recognized by patients, clinicians, researchers and within best practice guidelines of national health councils as specialists within this domain. Summary Spiritual care professionals are increasingly recognized as integral members of interdisciplinary oncology teams. However, the full integration of spiritual care professionals within the standard practice of oncology interdisciplinary teams is lacking, as spiritual care services continue to be treated as ancillary services within cancer care organizations.

Achtergrond
Geestelijk verzorgers in Nederland hebben vrijwel geen kennis van feiten en omstandigheden die van invloed zijn op de identiteit van hindoe patiënten. Bij een goede geestelijke verzorging komt een geestelijk verzorger met de hem of haar professioneel ten dienste staande middelen tegemoet aan  de  behoeften  van  de  patiënt.  Informatie  is  nodig  voor  passende  geestelijke  verzorging  van  hindoes volgens professionele normen.
Doel
Door gericht onderzoek bijeenbrengen van informatie die nodig is voor professionele geestelijke verzorging van hindoe patiënten in Nederland.
Methode
Informatie    werd    bijeengebracht    door    literatuuronderzoek,    participerend    veldonderzoek, observatie  en  interviews.  Bevindingen  in  de  praktijk  van  de  geestelijke  verzorging  werden  vervolgens  getoetst  aan  beschrijvingen  in  de  literatuur.  Nagegaan  werd  hoe  de  geestelijke verzorging van hindoes in Nederlandse zorginstellingen kan worden verbeterd.
Resultaten
Hindoes  hebben  in  Nederland,  binnen  een  dominante  andere  sociale  en  culturele  orde,  een  gemeenschappelijke  cultuur  en  historische
  achtergrond.  Tegelijk  beleven  zij  religie  steeds  meer  individueel. Er is een gevarieerde identificatie met India, Nederland en Suriname.
Hindoe patiënten hebben  in  de  geestelijke  zorg  behoefte  aan  gesprekken  waarin  zij  zichzelf  kunnen  zijn.  Soms  hebben  zij  behoefte  aan  spirituele  middelen  uit  de  eigen  traditie,  waaronder 
gebed, mantra-recitatie en lezing uit de heilige teksten.
Geestelijk  verzorgers  in  Nederlandse  zorginstellingen  zijn  universitair  opgeleid.  Zij  gaan  op  uiteenlopende wijzen met religieuze verschillen om. Wegens gebrek aan kennis over de cultuur en  religieuze  achtergrond  van  hindoe  patiënten,  verwijzen  zij  dezen  vrijwel  steeds  door  naar  ritualisten uit de hindoe-traditie. Als informatie over hindoes voor hen beschikbaar is, zullen zij naar verwachting meer het gesprek met hindoe patiënten aangaan en hen op professionele wijze
bedienen. Dit is mogelijk binnen een territoriale werkwijze.

La atención en cuidados paliativos tiene una parte abordable desde el modelo biomédico, pero hay otra parte del proceso y de la experiencia del paciente que no responde a ese enfoque, ahí es donde se da el sufrimiento y de donde surge la necesidad de entender y atender la dimensión más profunda de cada enfermo, su dimensión espiritual. Por Enric Benito Oliver Coordinador del Grupo de Espiritualidad SECPAL

MANKIND’S MOST IMPORTANT TECHNOLOGY!! --→
SKIP DIRECTLY TO MIND OVER MATTER. 
BECOME THE GOD THAT YOU ARE!!!

EUPHORIA, TELEPATHIC MOMENTS, HOMAGE BY NATURE, WEATHER CONTROL AND ALCHEMY / MANIFESTATION ARE NORMAL NOW AND WE'VE ONLY JUST BEGUN.

Resumen Los profesionales sanitarios y especialmen-te los que trabajamos en oncología y cuidados paliativos somos frecuentemente interpelados por el sufrimiento de nuestros pacientes. El modelo biomédico, es insuficiente para enten-derlo y atenderlo. Para ello se requiere ampliar la perspectiva, hacia una visión más abierta que incluya nuestra dimensión espiritual. La espiritualidad es un universal humano, y se expresa como el dinamismo que impulsa nuestro anhelo inagotable de plenitud y feli-cidad, que caracteriza la condición humana y que se expresa en la red de relaciones que cada persona establece. La enfermedad grave y la proximidad de la muerte son oportunidades de apertura a esta dimensión y de sanación. El profesional que conoce este proceso puede acercarse desde la hospitalidad, presencia y compasión y acom-pañar este itinerario. En este articulo intentamos explorar de forma resumida qué entendemos por espiri-tualidad, espiritualidad en clínica, necesidades y recursos espirituales, el itinerario de la per-sona que atraviesa un proceso de sufrimiento, perdida y/o muerte y las actitudes y herra-mientas de los profesionales para explorar, atender y acompañar en este espacio difícil y hasta ahora poco transitado. Abstract Healthcare professionals, and specially the ones in oncology and palliative care, are frequently questioned about our patients' suffering. The biomedical model is not enough for understanding and caring for it. Therefore, the perspective needs to be widened through a more open vision that includes our spiritual dimension. Spirituality is a human universal, that expresses as the dynamism that boosts our infinite desire of plenitude and happiness, that characterizes human condition and that is expressed in the net of relationships stablished by each person. Severe illness and proximity to death are opportunities of an opening to this dimension and of healing. Professionals that know this process can approach from hospitality, presence and compassion, and accompany patients in this journey. In this paper, we try to explore in a synthesized way, what is understood by spirituality, clinical spirituality, spiritual resources and needs, the journey of a person going through a suffering, loose or dying process, and the attitudes and tools of professionals to explore and accompany in this difficult and not very busy path.

Though a relatively new field, Islamic chaplaincy has become integral to many spiritual care and religious life divisions of public institutions that have undergone a significant shift towards a multifaith presence in approximately the last fifty years. These changes promote new opportunities in which Muslim chaplains can enrich religious life through their distinctive contributions to the field. Simultaneously, there are challenges that need to be addressed such as hiring practices that provide balanced support for Muslim chaplains, the avoidance of tokenization tendencies through ensuring the proper education of students training to become Muslim chaplains, and the need for such students to have their own space for development and formation that does not compromise their religious identities in Christian majority contexts. These challenges have facilitated creative solutions as well as calls for action from interfaith allies.

身体変容技法研究会での研究報告内容にもとづく。上智大学グリーフケア研究所では、米国の臨床牧会教育(Clinical Pastoral Education)に基づきながらも、日本の事情に合わせた傾聴者のトレーニングを2009年から大阪で行ってきた。著者は2014年の東京での開講に併せて教員としてプログラムに関わった。このプログラムは大阪での鉄道大事故の遺族を支援するためにはじめられたが、現在では、病院、在宅医療、福祉、心理などの各種ヒューマンケア専門家の現場を始めとして、社会一般において広く活用されるべく訓練を重ねている。その訓練プログラムの内容・詳細と、目的とするところを、訓練当事者として記した。

The author tested the thesis: providing a device with a personalized music playlist is one effective spiritual resource for people living with moderate to severe dementia in a long-term care facility when used on a regular basis in a spiritual care relationship. Listening to the familiar music helps build a relationship of care and support, helps the
resident feel comforted, lessens the anxiety of the resident, assists in meaning making, and lessens the resident’s feelings of isolation. This author wrote five case studies based on spiritual care visits over a period of three months. The research supported the thesis.

Christianity has, of course, a  long history, as do the discussions of that relationship. To promote the  possibility of “Christian philosophy” is also to comment on this “and”  which in the end is understood as that “love” which defines philosophy  as the “love of wisdom” (and finally, the wisdom of love). The position of  Towards a Christian Philosophy is thus not dissimilar to that of many of  the early Church Fathers, though that position is elaborated differently,  being enriched by attention to the history of Western philosophy.  Surprisingly for many, the texts of Martin Heidegger, Jacques Derrida,  and Paul Ricoeur lend assistance. While on the one hand, the historical,  orthodox, and catholic understanding of Christianity is affirmed, on the  other, the specifically philosophical pertinence of this understanding  emerges from the texts of the “philosophers” considered. Attending  to a (Christian) philosophical reflection on (Christian) philosophy  offers further elaborations of inherited doctrines, both Christian and  philosophical, including a way to read and think unique to the outcome.  Such is the adventure of this current work.

Les expériences de mort imminente, ou NDE (Near Death Experiences) ont été popularisées par R. Moody en 1975. Éclipse humaine, tunnel ou trou noir, elles sont aujourd’hui largement médiatisées. Lumières sur l’au-delà ou superstitions ? Visions ou hallucinations ? Preuves de Dieu ou impostures ? Que décrivent ces récits et que peut-on en déduire sur la mort et l’au-delà ? Peut-on en tirer des indications pour mieux accompagner aujourd’hui les mourants ?
Arnaud Join-Lambert, professeur de théologie à l’Université Catholique de Louvain, fait le point. En rassemblant les données disponibles sur ce phénomène, il nous fait avancer des récits de l’antiquité aux expériences de laboratoires, de la philosophie aux croyances. Son enquête rigoureuse donne les critères d’un discernement sérieux sur ces phénomènes et sur leurs conséquences pour la foi.
recensions: S. DECLOUX, in : Nouvelle revue théologique 133/1 (2011) 487 ; Raymond LAPRÉE, in : Counseling et spiritualité 30 n° 1 (2011) 171-174.

Contemporary science is integral to, if not the core of, Western civilization.  However, the modernism of ‘the West’ is under intense scrutiny. Not only is  it being reexamined and challenged; it is even unraveling … and with it the  science ideal itself. Science, Imagination & God joins this ongoing inquiry,  starting with the previously unthinkable discovery that not only language,  but poetic language in particular (and especially metaphor), is constitutive  of the fabric of scientific thinking and theories per se. This inquiry revisits  the Kantian foundations of modernism, with a fresh reading of the Critique  of Pure Reason, as well as considerations of Heidegger’s retrievals of Kant.  A connection between Kant’s synthetic a priori judgments and metaphors  is proposed and examined in negotiation with both Paul Ricoeur’s work on  metaphor and Jacques Derrida’s alternatives. The results are applied to key  topics in the philosophy of science, especially the theory-observation distinction  and objectivity. Perhaps surprisingly, “God” emerges from the  philosophical dialogues as both intrinsic and foundational.

Kesehatan merupakan suatu keadaan dinamis dari terwujudnya kesejahteraan fisik, psikis, sosial dan spiritual. Asuhan keperawatan spiritual merupakan bagian dari pelayanan keperawatan yang holistik dan komprehensif, namun keberadaannya masih menjadi wacana besar dan belum terlaksana secara optimal di pelayanan keperawatan. Metode penelitian ini adalah kualitatif dengan pendekatan fenomenologi. Partisipan berjumlah 13 orang yang merupakan perawat yang bekerja di Rumah Sakit, sampel di peroleh dengan metode purposive sampling, data dikumpulkan dengan metode wawancara mendalam secara terstruktur. Hasil penelitian didapatkan 4 tema yakni: Beban kerja dan kekurangan staf perawat, format pengkajian keperawatan spiritual belum maksimal, tingkat pengetahuan aplikasi pelayanan keperawatan spiritual masih kurang, Dukungan/ kebijakan manajemen Rumah Sakit belum maksimal. Rekomendasi dari penelitian ini diharapkan pelayanan perawat dalam memberikan asuhan keperawatan spiritual dapat terlaksana secara komprehensif dilayanan kesehatan, dengan menyediakan standar pendokumentasian keperawatan spiritual dengan baik dan benar yang tentunya dapat di dukung oleh pihak manajemen rumah sakit. Kata Kunci :hambatan pelayanan spiritual, Asuhan keperawatan spiritual. ABSTRACT Health is a dynamic state of physical, psychological, social and spiritual well-being. Spiritual nursing care is a part of holistic and comprehensive nursing services, but its existence is still a big discourse and has not been implemented optimally in the nursing service yet. This research method is qualitative with a phenomenological approach. There are 13 participants evolved in this study. Those participants were nurses who worked in hospitals, and choosen by a purposive sampling method. Collecting data applied a structured in-depth interview method. There are 4 themes found in this study were: workload and shortage of nursing staff, unstadardize spiritual nursing assessment form, the lack of nurses knowledge on spiritual nursing care, the lack of support and policy from hospital management. Research recommendations are providing spiritual nursing care is necessary in hospital services, and its implemented comprehensively and holitically thorough hospitla services, providing a guidelines for impelementing spiritual nursing care, and the importance of hospital management support.

Spiritual caregiving may be seen as a technique-based ministry. Empathic listening, effective use of silence, and other therapeutic interventions are invaluable for its provision. It is probable that caregivers may not see it as a function of the Holy Spirit. The study explored what Jesus' care plan in Luke 4:18 and 19 entailed, its announcement on a Sabbath and the subsequent healings on the same hallowed day, the significance of being anointed and the role that the Holy Spirit played in Jesus' ministry to broken humanity. The Johannine depiction of the Holy Spirit as the paraclete not only further illuminated the function of the Holy Spirit but described spiritual care roles. Paul's explanation of the intercessory role of the Holy Spirit aids in providing a basis for this ministry. This article discusses the spiritual caregiving ministry in the post-modern era using Jesus and the Holy Spirit as the models. The function and role of the Holy Spirit in its provision in the work of Jesus and the significance of ἄλλον παράκλητον in the offices of a chaplain, a pastor and other caregivers form an important component.

The early twentieth century saw a “revival” of the Orthodox Church through immigration, education of the hierarchy and rise of the middle class. With the Orthodox population moving to the west, a rebirth had taken place on theological topics and understandings of major teachings within the church. The role of the Bible in the life of the believer, the role of the priesthood and the understanding of salvation all became radically redefined during the 20th century. The interaction with different Christian denominations created a paradigm shift in how we understood salvation and the questions asked around the understanding of salvation. Orthodox teaching had moved from communal salvation to defending, as we know it in the west, “personal salvation”. Comments like, “We are saved by grace, works are not needed” and, “Why do you go through all those rituals, do you not know that once you accept Christ you are saved?” These comments generated a conversation and a shift took place in how we speak about salvation. The conversation shifted and today we have a wide range of answers. In this paper, I will seek to journey with you on two parts. The first part will seek to answer the question what is the Orthodox understanding of salvation? How was it understood in the early church? What is Christ’s role in salvation? How do we understand sin? The second part will seek to answer the question, why does any of this matter? I hope to intertwine my own personal dealings within chaplaincy and how that has affected my own understanding of salvation.

This work contains a detailed analysis of the Bodhicaryāvatāra by Śāntideva through the lens of spiritual care and counseling. The text was first qualitatively coded and analyzed. This analysis informed the exegesis to follow on 1) spiritual formation of the bodhisattva and 2) the relationship between care of others and emptiness of self. The work is an early attempt to connect practices of Buddhist spiritual care to foundational Buddhist scriptures and draw inspiration and guidance from those scriptures. The thesis concludes that the Bodhicaryāvatāra is a rich text for Buddhist chaplains and caregivers due to it's focus on the spiritual formation of the aspiring bodhisattva and its content.