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Journal articles on the topic 'Ethical pastoral care'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

Poling, James. "An Ethical Framework for Pastoral Care." Journal of Pastoral Care 42, no. 4 (December 1988): 299–306. http://dx.doi.org/10.1177/002234098804200403.

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Defines the ethics of pastoral care as the project which relates suffering and power. Examines a biblical story (2 Samual 13) which demonstrates the relation of suffering and power. Claims that the most sinister aspects of social injustice is the devaluation of certain persons and their suffering and the denial of moral and religious obligations toward such persons. Urges pastoral care practitioners to be self-critical regarding the use of power in relation to suffering else they become the pawns of an unjust society and its mistreatment of persons.

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Foskett, John. "Ethical issues in counselling and pastoral care." British Journal of Guidance and Counselling 20, no. 1 (January 1, 1992): 39–50. http://dx.doi.org/10.1080/03069889200760041.

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Foskett, John. "Ethical Issues in Counselling and Pastoral Care." British Journal of Guidance & Counselling 20, no. 1 (January 1992): 39–50. http://dx.doi.org/10.1080/03069889208253608.

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4

Denton, Donald D. "No Sterile Field: The Role of Ethics in Pastoral Diagnosis." Journal of Pastoral Care 49, no. 1 (March 1995): 39–46. http://dx.doi.org/10.1177/002234099504900106.

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Uses a theological case of a confessed war crime to explore the role of ethics and law in the practice of pastoral diagnosis. Illustrates the case by discussing it within the ethics of care, justice, prima facie duties, and current legal practice. Concludes with a discussion of how pastoral counselors may introduce ethical language into diagnosis and treatment planning in the current environment of care delivery.

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5

Phillips, Donald F. "Pastoral Care: Finding a Niche in Ethical Decision Making." Cambridge Quarterly of Healthcare Ethics 2, no. 1 (1993): 99–106. http://dx.doi.org/10.1017/s0963180100000694.

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The last three articles within this section of Cambridge Quarterly have focused on organizations or disciplines outside the mainstream of bioethics that are making inroads within the field. This issue's article may be viewed as a departure, but it is not-my thesis is that despite the active presence of the clergy in the ethics field, individuals involved in pastoral care are often thought by health professionals, as well as by a sizeable number of pastors themselves, to not be within the mainstream of ethical decision-making for patients.

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6

Strunk, Orlo. "Ethical/Moral Issues in Pastoral Care and Counseling." Journal of Pastoral Care 42, no. 4 (December 1988): 281–82. http://dx.doi.org/10.1177/002234098804200401.

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7

Peltomäki, Isto. "Theology and Philosophy of Care." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 3 (September 10, 2019): 370–87. http://dx.doi.org/10.1515/nzsth-2019-0020.

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Summary This paper explores pastoral care as a common task of all Christians in the light of theology and philosophy of love in contemporary Finnish Lutheran theology. Pastoral care is about taking care of one’s suffering neighbours, which theologically is about love. The so-called Finnish school of Luther studies considered Luther as a theologian of love. Finnish theological ethics has concentrated on interpretation of Luther’s theology. Luther’s concept of love has been reinterpreted by Risto Saarinen with the idea of gift and recognition. Following Saarinen, and Jaana Hallamaa’s ethical theory of agency, the paper illustrates how the Lutheran idea of love can be based on agency, gift giving and reciprocity and so be understood as praxis in terms of Christian life. To conclude, the question of what makes caring Christian in nature, or pastoral care in other words, is explored in the light of faith as trust.

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Sutton, A. "Pastoral Care and Ethical Issues In and Out of Work: A Pastoral Perspective." Journal of Medical Ethics 14, no. 4 (December 1, 1988): 214. http://dx.doi.org/10.1136/jme.14.4.214-a.

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9

De Jong Van Arkel, Jan. "Recent Movements in Pastoral Theology." Religion and Theology 7, no. 2 (2000): 142–68. http://dx.doi.org/10.1163/157430100x00027.

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AbstractThe article maps the major trends and movements in the field of pastoral care and counselling and pastoral theology during the last ten years as they are reflected in publications. The areas which receive focused attention are the influence of and response to postmodern culture; renewed interest in ethical problems and the way these are attended to; the phenomenal contributions by feminist and womanist pastoral theologians; the much more prominent use of theological language rather than psychological jargon; renewed interest in the importance of pastoral anthropology; the recurring theme of spirituality; the attention given to the communal and contextual aspects of pastoral work; the effort to recognise the importance of making provision for congregational pastoral counselling; and the new emphasis on narrative and outcomes-based models of pastoral counselling. A model is proposed for pastoral work which recognises four distinct forms of care: mutual care, pastoral care, pastoral counselling and pastoral therapy.

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De Jongh Van Arkel, Jan. "Recent Movements in Pastoral Theology." Religion and Theology 7, no. 4 (2000): 142–68. http://dx.doi.org/10.1163/157430100x00351.

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AbstractThe article maps the major trends and movements in the field of pastoral care and counselling and pastoral theology during the last ten years as they are reflected in publications. The areas which receive focused attention are the influence of and response to postmodern culture; renewed interest in ethical problems and the way these are attended to; the phenomenal contributions by feminist and zuomanist pastoral theologians; the much more prominent use of theological language rather than psychological jargon; renewed interest in the importance of pastoral anthropology; the recurring theme of spirituality; the attention given to the communal and contextual aspects of pastoral work; the effort to recognise the importance of making provision for congregational pastoral counselling; and the new emphasis on narrative and outcomes-based models of pastoral counselling. A model is proposed for pastoral work zuhich recognises four distinct forms of care: mutual care, pastoral care, pastoral counselling and pastoral therapy.

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11

Binon, Jana. "Ethical Implications of Diversity in Pastoral Care: Power at Play?" Journal of Spirituality in Mental Health 14, no. 1 (January 2012): 2–22. http://dx.doi.org/10.1080/19349637.2012.642660.

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12

Clarke, Katherine M. "Lessons from Feminist Therapy for Ministerial Ethics." Journal of Pastoral Care 48, no. 3 (September 1994): 233–43. http://dx.doi.org/10.1177/002234099404800304.

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Suggests a parallel between the situation that provoked a code of ethics for feminist therapy and the current situation in pastoral ministry. Notes that both professions have critiqued others' professional ethics and have tended to consider themselves, by definition, ethical. Observes that both professions possess diverse theoretical perspectives and often propose practices which raise ethical dilemmas not governed by traditional codes of ethics. Opines that boundary maintenance in small communities and the notion of overlapping relationships may carry solutions from some feminist therapy to the solving of problems of ministerial ethics. Claims that making self-care a part of ethics is essential.

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Holmes, Paul A., and Mary J. Meehan. "Ethical Awareness and Healthcare Professionals." Journal of Pastoral Care 52, no. 1 (March 1998): 33–40. http://dx.doi.org/10.1177/002234099805200105.

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Reports the results of a survey that sought to measure the “ethical awareness” of healthcare professionals at a number of area hospitals and nursing homes. Notes that the survey was helpful in isolating areas for needed inservices on ethical issues. Indicates that in creating the ethical environment necessary for the making of ethical decisions, pastoral care staff can offer encouragement to administrators in assessing the ethical awareness of the hospital's employees in such a way that not only clinical staff, but support staff and administrators as well, become more aware that many “non-clinical” situations are also the arena for ethical decision-making.

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Lapsley, James N. "The Clergy as Advocates for the Severely Demented." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 56, no. 4 (December 2002): 317–25. http://dx.doi.org/10.1177/154230500205600402.

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The author sets forth the argument that pastoral caregivers ought to consider expanding their traditional role of ministering to dementia patients by pressing the issue of whether appropriate medication might significantly lessen the suffering of these persons. After discussing and documenting the current understanding regarding the nature of pain, the author outlines several advocacy, ethical, and procedural issues that could be included in providing pastoral care to this population, at the same time not minimizing more traditional faith-based activities.

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Marshall, Joretta L. "Alternative Visions for Pastoral Work with LGBTQ Individuals, Families, and Communities: A Response." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 71, no. 1 (March 2017): 60–68. http://dx.doi.org/10.1177/1542305017693637.

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Multiple theological perspectives provide frameworks for pastoral work with lesbian, gay, bisesxual and trans individuals, families, and communities. One model is offered by those who argue for celibacy or heterosexual marriages for those who self-identify as part of LGBTQ communities. This article names other theologically grounded perspectives with the goal of inviting practitioners to broaden their understandings and wrestle with the implications of their theological and ethical stances. When reflecting on the intersection of spirituality and sexuality, the meaning of theological terms such as sin, contributions from queer theologians and pastoral counselors, and the limitations of binary categories common in our theological history, this article encourages pastoral counselors and spiritual care providers to re-examine theological assumptions they bring to their work. The article ends with questions and opportunities for ongoing pastoral theological work and reflection.

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Simmonds, Anne L. "Pastoral Perspectives in Intensive Care: Experiences of Doctors and Nurses with Dying Patients." Journal of Pastoral Care 51, no. 3 (September 1997): 271–81. http://dx.doi.org/10.1177/002234099705100303.

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Reports the findings of a researched action in ministry which explored the experience of intensive care physicians and nurses working with dying patients. Uses qualitative research method with grounded theory to collect data via individual taped and transcribed interviews with eight staff physicians, six house staff, and seven nurses. Reports that all interviewees acknowledged that overtreatment of dying patients makes working in the intensive care unit difficult and that house staff acknowledged feelings of failure at the death of their patients. Notes that staff physicians acknowledged that it is easier to continue treating than to make a decision to stop, thus avoiding difficult conversations or ethical decisions. Considers the relevance of these and other findings for ministry.

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Griffin, Horace L. "Revisioning Christian Ethical Discourse on Homosexuality: A Challenge for Pastoral Care in the 21st Century." Journal of Pastoral Care 53, no. 2 (June 1999): 209–19. http://dx.doi.org/10.1177/002234099905300210.

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Våga, Bodil Bø, Karen Marie Moland, and Astrid Blystad. "Boundaries of confidentiality in nursing care for mother and child in HIV programmes." Nursing Ethics 23, no. 5 (August 2016): 576–86. http://dx.doi.org/10.1177/0969733015576358.

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Background: Confidentiality lies at the core of medical ethics and is the cornerstone for developing and keeping a trusting relationship between nurses and patients. In the wake of the HIV epidemic, there has been a heightened focus on confidentiality in healthcare contexts. Nurses’ follow-up of HIV-positive women and their susceptible HIV-exposed children has proved to be challenging in this regard, but the ethical dilemmas concerning confidentiality that emerge in the process of ensuring HIV-free survival of the third party – the child – have attracted limited attention. Objective: The study explores challenges of confidentiality linked to a third party in nurse–patient relationships in a rural Tanzanian HIV/AIDS context. Study context: The study was carried out in rural and semi-urban settings of Tanzania where the population is largely agro-pastoral, the formal educational level is low and poverty is rife. The HIV prevalence of 1.5% is low compared to the national prevalence of 5.1%. Methods: Data were collected during 9 months of ethnographic fieldwork and consisted of participant observation in clinical settings and during home visits combined with in-depth interviews. The main categories of informants were nurses employed in prevention of mother-to-child transmission of HIV programmes and HIV-positive women enrolled in these programmes. Ethical considerations: Based on information about the study aims, all informants consented to participate. Ethical approval was granted by ethics review boards in Tanzania and Norway. Findings and discussion: The material indicates a delicate balance between the nurses’ attempt to secure the HIV-free survival of the babies and the mothers’ desire to preserve confidentiality. Profound confidentiality-related dilemmas emerged in actual practice, and indications of a lack of thorough consideration of the implication of a patient’s restricted disclosure came to light during follow-up of the HIV-positive women and the third party – the child who is at risk of HIV infection through mother’s milk. World Health Organization’s substantial focus on infant survival (Millennium Development Goal-4) and the strong calls for disclosure among the HIV-positive are reflected on in the discussion.

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19

Campbell, Iain. "Paramedic delivery of bad news: a novel dilemma during the COVID-19 crisis." Journal of Medical Ethics 47, no. 1 (October 30, 2020): 16–19. http://dx.doi.org/10.1136/medethics-2020-106710.

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As a result of the COVID-19 global pandemic, paramedics in the UK face unprecedented challenges in the care of acutely unwell patients and their family members. This article will describe and discuss a new ethical dilemma faced by clinicians in the out-of-hospital environment during this time, namely the delivery of bad news to family members who are required to remain at home and self-isolate while the critically unwell patient is transported to hospital. I will discuss some failings of current practice and reflect on some of the ethical and practical challenges confronting paramedics in these circumstances. I conclude by making three recommendations: first, that dedicated pastoral outreach teams ought to be set up during pandemics to assist family members of patients transported to hospital; second, I offer a framework for how bad news can be delivered during a lockdown in a less damaging way; and finally, that a new model of bad news delivery more suited for unplanned, time-pressured care should be developed.

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Roy-Steier, Stephanie. "Coming Up Short: The Catholic Church’s Pastoral Response to the Transgender Crisis in America." Religions 12, no. 5 (May 12, 2021): 337. http://dx.doi.org/10.3390/rel12050337.

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The Vatican and United States Conference of Catholic Bishops (USCCB) have issued official responses to the phenomenon of gender diversity, as well as instructions for the education and care of transgender and gender diverse (TGD) people in America. However, have these authorities effectively utilized current sociological research to develop and implement contextually appropriate pastoral practices that are lifegiving and to the greatest benefit of this at-risk population? This article argues that they have not and that their recommendations have been linked to increased harm and marginalization. Utilizing Richard Osmer’s framework for practical theological interpretation, this article begins with an overview of the Magisterium’s guidance, followed by a summary of quantitative data gleaned from national surveys, population studies, and demographic analyses that reveals unique experiences of suffering and oppression. The middle sections bring in leading theories and findings from social, health, and medical fields, which illustrate TGD needs and vulnerabilities and expose the Magisterial offices’ dangerous failure to meet or even acknowledge them. The final sections call for a revised pastoral approach grounded in the concrete situations of TGD people and congruent with the Church’s commitment to love, service, and social justice. Good practice models and ethical norms are suggested for immediate incorporation into care and praxis.

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21

Sullivan, Brian T., Mikalyn T. DeFoor, Brice Hwang, W. Jeffrey Flowers, and William Strong. "A Novel Peer-Directed Curriculum to Enhance Medical Ethics Training for Medical Students: A Single-Institution Experience." Journal of Medical Education and Curricular Development 7 (January 2020): 238212051989914. http://dx.doi.org/10.1177/2382120519899148.

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Background: The best pedagogical approach to teaching medical ethics is unknown and widely variable across medical school curricula in the United States. Active learning, reflective practice, informal discourse, and peer-led teaching methods have been widely supported as recent advances in medical education. Using a bottom-up teaching approach builds on medical trainees’ own moral thinking and emotion to promote awareness and shared decision-making in navigating everyday ethical considerations confronted in the clinical setting. Objective: Our study objective was to outline our methodology of grassroots efforts in developing an innovative, student-derived longitudinal program to enhance teaching in medical ethics for interested medical students. Methods: Through the development of a 4-year interactive medical ethics curriculum, interested medical students were provided the opportunity to enhance their own moral and ethical identities in the clinical setting through a peer-derived longitudinal curriculum including the following components: lunch-and-learn didactic sessions, peer-facilitated ethics presentations, faculty-student mentorship sessions, student ethics committee discussions, hospital ethics committee and pastoral care shadowing, and an ethics capstone scholarly project. The curriculum places emphasis on small group narrative discussion and collaboration with peers and faculty mentors about ethical considerations in everyday clinical decision-making and provides an intellectual space to self-reflect, explore moral and professional values, and mature one’s own professional communication skills. Results: The Leadership through Ethics (LTE) program is now in its fourth year with 14 faculty-clinician ethics facilitators and 65 active student participants on track for a distinction in medical ethics upon graduation. Early student narrative feedback showed recurrent themes on positive curricular components including (1) clinician mentorship is key, (2) peer discussion and reflection relatable to the wards is effective, and (3) hands-on and interactive clinical training adds value. As a result of the peer-driven initiative, the program has been awarded recognition as a graduate-level certification for sustainable expansion of the grassroots curriculum for trainees in the clinical setting. Conclusions: Grassroots medical ethics education emphasizes experiential learning and peer-to-peer informal discourse of everyday ethical considerations in the health care setting. Student engagement in curricular development, reflective practice in clinical settings, and peer-assisted learning are strategies to enhance clinical ethics education. The Leadership through Ethics program augments and has the potential to transform traditional teaching methodology in bioethics education for motivated students by offering protected small group discussion time, a safe environment, and guidance from ethics facilitators to reflect on shared experiences in clinical ethics and to gain more robust, hands-on ethics training in the clinical setting.

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Macke, Frank J. "Sexuality and Parrhesia in the Phenomenology of Psychological Development: The Flesh of Human Communicative Embodiment and the Game of Intimacy." Journal of Phenomenological Psychology 38, no. 2 (2007): 157–80. http://dx.doi.org/10.1163/156916207x234266.

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AbstractIn the three published volumes of his History of Sexuality Foucault reflects on themes of anxiety situated in the Christian doctrine of the flesh that led to a pastoral ministry establishing the rules of a general social economy—rules that enabled, over time, a discourse on the flesh that took thrift, prudence, modesty, and suspicion as essential ethical premises in the emerging “art of the self.” Rather than sensing flesh as a charged, motile potentiality of attachment and intimacy, it came to be seen as skin—as the limit of a sovereign body, embedding guilt and shame into the texture of its expression. This essay pursues the psychological and communication problematic of intimacy as a critical and developmental experience of the flesh. Foucault's concept of self-care and parrhesia, Merleau-Ponty's concept of flesh and embodiment, and Bataille's concept of glory and eroticism contribute to a phenomenology of human development that seeks to articulate an idea of a self diffierentiated from the unspoken binds of familial anxiety and emotionality.

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Febrianto, Martinus Dam. "Pandemi Covid 19 dalam Perspektif Visi Kebangkitan Paus Fransiskus." Studia Philosophica et Theologica 21, no. 1 (May 4, 2021): 1–23. http://dx.doi.org/10.35312/spet.v21i1.220.

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Abstract: The Covid-19 pandemic has had a major impact on human life. People get sick, lose loved ones, get laid off, lose their incomes, worry about the future, or even suffer the threat of starvation. This tribulation can lead people to existential questions, which for the believer may lead to questions about the goodness and the care of God. However, instead of dwelling on why all of this has to be experienced, it seems more urgent to answer the question of what we should do as well as why we should do it. In the case of global pandemic, solidarity is an important word that has been called out by many figures from various backgrounds. Solidarity in the perspective of Pope Francis departs from a Christological vision which becomes a solid basis for human solidarity and conversion. This paper seeks to explore this theological vision, which is likely to be a valuable contribution to theological discourse as well as ethical and pastoral choices in the midst of difficult times. Abstrak: Pandemi Covid-19 telah membawa dampak yang besar bagi kehidupan umat manusia. Orang jatuh sakit, kehilangan orang yang dikasihi, terkena pemutusan kerja, kehilangan penghasilan, cemas akan hari depan, bahkan mengalami ancaman kelaparan. Berbagai kesukaran yang besar ini dapat membawa orang pada pertanyaan-pertanyaan eksistensial, yang bagi orang beriman bisa jadi mengarah para pertanyaan mengenai kebaikan dan kepeduliaan Allah. Akan tetapi, alih-alih berkutat pada pertanyaan mengapa semua ini harus dialami, tampaknya lebih urgen untuk menjawab pertanyaan mengenai apa yang seharusnya dilakukan, juga mengapa kita harus melakukannya. Dalam hal ini, solidaritas menjadi kata penting yang telah diserukan oleh berbagai pihak dari beragam latar belakang. Solidaritas dalam perspektif Paus Fransiskus beranjak dari visi Kristologis yang menjadi dasar yang kuat bagi pertobatan dan solidaritas antarmanusia. Tulisan ini berupaya mengeksplorasi visi teologis tersebut, yang kiranya menjadi sumbangan berharga bagi pemaknaan teologis sekaligus pilihan etis dan pastoral di tengah masa yang sulit.

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Thorton, Edward E. "Book Review: Religious Ethics and Pastoral Care." Review & Expositor 82, no. 1 (February 1985): 164–65. http://dx.doi.org/10.1177/003463738508200152.

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Walaskay, Maxine. "Book Review: Religious Ethics and Pastoral Care." Interpretation: A Journal of Bible and Theology 39, no. 2 (April 1985): 216–18. http://dx.doi.org/10.1177/002096438503900229.

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Giraldo, José Silvio Botero. "Acompanhamento pastoral aos casais e às famílias." Revista Eclesiástica Brasileira 75, no. 297 (August 16, 2018): 153–76. http://dx.doi.org/10.29386/reb.v75i297.375.

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Síntese: O presente artigo propõe-se um tema de grande atualidade, muito evidenciado no pós-Concílio Vaticano II pelos últimos Papas e pelos teólogos pastoralistas: o “acompanhamento pastoral”. Na atual mudança de época, urge introduzir na Igreja o ar de renovação teológica, assim como o desejava o Papa João XXIII. Como afirma a Gaudium et spes (n. 5), “a passagem de uma época estática para outra mais evolutiva e dinâmica gera uma série de problemas que exige novas análises e novas sínteses”. Em sintonia com este postulado, apresentam-se aqui algumas atitudes pastorais a serem cultivadas, a fim de que se faça frente à problemática dos casais e das famílias. Estas atitudes demandam a acolhida de algumas analogias que ajudarão a resolver certos conflitos conjugais e familiares.Palavras-chave: Secularização. Casais. Família. Acompanhamento. Ética.Abstract: This paper deals with a very current topic singled out in the post-Vatican II period by recent Popes and by pastoral theologians: “pastoral care”. In the current change of era, there is an urgent need in the Church, for a new breath of theological renewal just as Pope John XXIII wished. As stated in the Gaudium et spes (n. 5), “the passage from a static era to a more evolutionary and dynamic one creates a series of problems that require new analyses and new syntheses”. In line with this basic tenet, we present here some pastoral attitudes to be cultivated, so that we can confront the problems of couples and families. These attitudes require the acceptance of some “analogies” that will help solve some marital and family conflicts.Keywords: Secularization. Couples. Family. Pastoral care. Ethics.

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Chrulew, Matthew. "Pastoral counter-conducts: Religious resistance in Foucault’s genealogy of Christianity." Critical Research on Religion 2, no. 1 (March 24, 2014): 55–65. http://dx.doi.org/10.1177/2050303214520776.

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The internal resistance to religious forms of power is often at issue in Michel Foucault’s genealogy of Christianity. For this anti-clerical Nietzschean, religion is, like science, always a battle over bodies and souls. In his 1978 Collège de France lectures, he traced the nature and descent of an apparatus of “pastoral power” characterized by confession, direction, obedience, and sacrifice. Governmental rationality, both individualizing and totalizing, is its modern descendant. At different moments, Foucault rather infamously opposed to the pastorate and governmentality such ethico-political spiritualities as the Iranian Revolution and ancient Greek ascesis, but he also took care to identify numerous forms of resistance specific and internal to Christianity itself. His lecture of 1 March 1978 outlined five examples of “insurrections of conduct”: “eschatology, Scripture, mysticism, the community, and ascesis.” I will detail Foucault’s analysis of pastoral counter-conducts, and explore how he sets up the nature and stakes of this tension within Christianity and its secular kin.

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Curran, Charles E. "Religious Ethics and Pastoral Care. Don S. Browning." Journal of Religion 66, no. 2 (April 1986): 224–25. http://dx.doi.org/10.1086/487381.

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Menio, Diane A. "Improving Long-Term Care through Abuse Prevention and Ethics Training." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 74, no. 2 (June 2020): 147–49. http://dx.doi.org/10.1177/1542305020925412.

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This article presents a solution for a critical issue, that is, elder abuse, and is focused on prevention through education and training for staff. Pastoral care and mental health professionals can benefit by using this film and curriculum for professional development when providing counseling, or when caring for elder clients on a long-term basis.

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Ramsay, Nancy J. "Compassionate Resistance: An Ethic for Pastoral Care and Counseling." Journal of Pastoral Care 52, no. 3 (September 1998): 217–26. http://dx.doi.org/10.1177/002234099805200302.

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Develops an ethic for ministries of care and counseling grounded in a scriptural and theological perspective which stresses the empowering love of God and the real possibilities of human love for one another. Argues that such a scriptural and theological framework holds special power in the recovery from child sexual abuse. Proposes and explicates the notion of “compassionate resistance” and how it can serve as a dynamic witness for sexual abuse survivors.

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Wittrahm, Andreas. "Ethics Training in the Fields of Healthcare, Pastoral Care, Education and Social Work." European Journal of Mental Health 10, no. 01 (June 30, 2015): 3–22. http://dx.doi.org/10.5708/ejmh.10.2015.1.1.

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Grimell, Jan. "Contemporary Insights from Biblical Combat Veterans through the Lenses of Moral Injury and Post-Traumatic Stress Disorder." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 72, no. 4 (October 8, 2018): 241–50. http://dx.doi.org/10.1177/1542305018790218.

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This psychological exegesis reconsiders biblical characters through recent theories on moral injury and post-traumatic stress disorder (PTSD). The purposes of this article are to shed new light on these characters and to engage in conversations of what the findings may mean for pastoral care and their connections to theology. The findings include the proposal of four categorical types of combat veterans that illustrate the development of PTSD, resilience, moral injury, and unfaltering abidance to the warrior ethics.

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Eliason, Grafton Todd, Mark Lepore, and Douglas Holmes. "Ethics in Pastoral Care and Counseling: A Contemporary Review of Updated Standards in the Field." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 67, no. 2 (June 2013): 1–11. http://dx.doi.org/10.1177/154230501306700203.

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Gentry, Jerry. "“Don't Tell Her She's on Hospice”: Ethics and Pastoral Care for Families Who Withhold Medical Information." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 62, no. 5_suppl (December 2008): 421–26. http://dx.doi.org/10.1177/15423050080620s501.

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Penaskovic, Richard. "Karl Rahner at Vatican II." Philosophy and Theology 32, no. 1 (2020): 291–314. http://dx.doi.org/10.5840/philtheol2021716141.

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Karl Rahner had a powerful influence on Vatican II for four well-known reasons: his fluency in Latin, his intellectual brilliance, his strenuous work ethic, and his wide knowledge of Catholic theology. Rahner’s contribution as a peritus was surpassed only by Gérard Philips and Yves Congar, all three of whom advised the key conciliar fathers such as Cardinals Suenens, König, and Frings. This essay traces the influence of Rahner on the four Vatican II Constitutions, Sacrosanctum Concilium, Lumen Gentium, Dei Verbum, and Gaudium et Spes. It concludes with a reflection on the pastoral care that infused his work.

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Youngblood, Peter W. "The Problem of Global Interfaith Chaplaincy: The Case of Hong Kong." International Journal of Asian Christianity 1, no. 2 (September 11, 2018): 329–45. http://dx.doi.org/10.1163/25424246-00102009.

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In theU.S.and Europe, clinical spiritual care (hospital chaplaincy) is a non-sectarian ministry meant to provide support to all persons, regardless of faith. This model faces a challenge in religiously pluralistic settings like Hong Kong, where caregiving is provided by devout practitioners from conservative Christian traditions. Conflicts regarding ultimate Truth, salvation, and ethics—largely avoided by pastoral theology—are laid bare in such contexts. The theological approaches of academic fields like theology of religions and comparative/interreligious theology are useful for understanding the various perspectives involved, but do not resolve the tension between individual religious beliefs and the demands of a public interfaith ministry. The unique characteristics of Chinese spirituality and religion further complicate matters. Ultimately, what is needed is a theological paradigm of care that does not neglect the critical truth-claims of those religions involved, including the desire to evangelize.

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Clements, Niki Kasumi. "Foucault’s Christianities." Journal of the American Academy of Religion 89, no. 1 (March 1, 2021): 1–40. http://dx.doi.org/10.1093/jaarel/lfab024.

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Abstract The publication of Michel Foucault’s Les Aveux de la chair (History of Sexuality, Volume 4: Confessions of the Flesh) thirty-four years after his death highlights and complicates the relevance of Christian texts—notably from the second through fifth centuries—to Foucault’s forms of critical analysis between 1974 and 1984, as his interests migrate from monastic disciplines to pastoral power to governmentality to the care of the self. What begins as suspicion towards confession as a tool of Catholic power anticipating modern psychoanalysis becomes a critical genealogy of subjectivity from western antiquity to modernity. To frame Foucault’s dynamic engagement with forms of Christianity, I establish three stages over his last decade as he moves from diagnosing mechanisms of power to analyzing ethics as care of the self. Tracing Foucault’s textual and critical developments enables better analysis of Confessions of the Flesh and affirms methodological possibilities in the study of religion today.

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Meaney, Joseph. "Deprived of Spiritual and Physical Needs." Ethics & Medics 45, no. 7 (2020): 1–5. http://dx.doi.org/10.5840/em20204575.

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Pandemic precaution policies—in particular, extreme restrictions on visitors—have caused a failure of spiritual care for hospital patients, especially those not diagnosed with or at high risk of the disease in question. Many hospitals make significant pastoral efforts for patients. But phone conversations with ordained chaplains and visits by lay chaplains cannot substitute for Confession, Communion, and Anointing of the Sick. It is unreasonable to exclude clergy who have taken appropriate precautions to protect themselves and others, and no urgent medical reason exists to justify denying patients access to sacraments; doing so violates civil rights and religious liberty. Crises calls for greater accommodation of believers in danger of death, who may need a priest even more than a doctor. Serious consideration has to be given as to when the costs of a precautionary policy can no longer be ethically justified.

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Brathwaite, Renea. "Tongues and Ethics: William J. Seymour and the "Bible Evidence": A Response to Cecil M. Robeck, Jr." Pneuma 32, no. 2 (2010): 203–22. http://dx.doi.org/10.1163/157007410x509119.

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AbstractThe "Bible evidence" doctrine was one of the most significant teachings to emerge first at the Topeka revival and subsequently at Azusa Street. For better or worse, it has come to define classical Pentecostalism. Cecil M. Robeck, Jr. has argued that central Pentecostal pioneer William Joseph Seymour entertained doubts about the doctrine from early on and eventually came to reject it. This paper provides a detailed analysis of the arguments Robeck makes from the evidence he finds in the Apostolic Faith papers and the Doctrines and Discipline. Contrary to Robeck, the paper concludes that Seymour did not entirely reject the Bible evidence teaching; rather, he made certain key clarifications in light of personal and pastoral concerns.

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McKie, Andrew, Fiona Baguley, Caitrian Guthrie, Carol Jackson, Pamela Kirkpatrick, Adele Laing, Stephen O’Brien, Ruth Taylor, and Peter Wimpenny. "Exploring clinical wisdom in nursing education." Nursing Ethics 19, no. 2 (March 2012): 252–67. http://dx.doi.org/10.1177/0969733011416841.

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The recent interest in wisdom in professional health care practice is explored in this article. Key features of wisdom are identified via consideration of certain classical, ancient and modern sources. Common themes are discussed in terms of their contribution to ‘clinical wisdom’ itself and this is reviewed against the nature of contemporary nursing education. The distinctive features of wisdom (recognition of contextual factors, the place of the person and timeliness) may enable their significance for practice to be promoted in more coherent ways in nursing education. Wisdom as practical knowledge (phronesis) is offered as a complementary perspective within the educational preparation and practice of students of nursing. Certain limitations within contemporary UK nursing education are identified that may inhibit development of clinical wisdom. These are: the modularization of programmes in higher education institutions, the division of pastoral and academic support and the relationship between theory and practice.

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Asamoah-Gyadu, Johnson Kwabena. "Faith, An Alien and Narrow Path of Christian Ethics in Migration." Exchange 43, no. 1 (March 13, 2014): 68–88. http://dx.doi.org/10.1163/1572543x-12341303.

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Abstract The rise of African immigrant communities in the diaspora, especially in Europe and North America, have contributed significantly to the renewal of Christian presence in those contexts. There are significant numbers of the membership of African immigrant congregations who are economic migrants and whose immigration statuses have not been regularized. The average undocumented migrant lives a very difficult life due to the inability to provide authentic papers for work. This affects the lives of immigrants in several ways, including access to healthcare and education for children. In those circumstances the temptation to survive by assuming false identities is very strong. The mission of immigrant churches includes the provision of ‘protection’ for their vulnerable members who need to survive a physically precarious diaspora. That African immigrants often reinterpret their problems in terms of attacks from supernatural forces and envious witches at ‘home’ in Africa informs the approach of the leadership to care and counselling. This paper proposes to identify the pastoral problems of African immigrant Christians within the context of situation ethics and how the inability to regularize their stay in Europe and North America affects Christian morality and mission in ‘alien lands’.

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Jordan, Portia, I. Clifford, and M. Williams. "THE EXPERIENCES OF CRITICAL CARE NURSES WITH REGARD TO END-OF-LIFE ISSUES IN THE INTENSIVE CARE UNIT." Africa Journal of Nursing and Midwifery 16, no. 2 (January 21, 2015): 71–84. http://dx.doi.org/10.25159/2520-5293/35.

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Nurses in the intensive care unit might be faced with emotional conflict, stress and anxiety when dealing with end-of-life issues and thus need to be supported. In understanding the experiences of nurses, enhanced support can be given in order to assist nurses to deal better with end-of life issues in the intensive care unit. The purpose of the study was to explore and describe the experiences of nurses’ with regard to end-of-life issues in the intensive care unit. A qualitative, explorative, descriptive and contextual research design using a semi-structured interview approach was used. The target population for the study comprise twenty registered nurses in the intensive care unit. Of the twenty nurses, only nine were willing to participate in the study. Purposive sampling method was used to interview nine nurses in a private intensive care unit. Data collected was thematically analysed, using Tesch’s method. Four major themes were identified, namely: (1) conflicting emotions; (2) family relations; (3) multi-disciplinary team relations; and (4) supportive strategies when dealing with end-of-life issues. The study concluded that nurses experienced different emotions, conflict and stress when dealing with end-of-life issues in the intensive care unit. A need for supportive relations with family members, the multi-disciplinary team and support from management were reported. Immediate debriefing, enhancing communication amongst multi-disciplinary team members, having a permanent counsellor or pastoral counselling, an ethics committee and training programmes in place to address end-of-life issues are a few of the support strategies that can assist critical care nurses in dealing with end-of-life issues in the intensive care unit.

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S. Lon, Yohanes. "KASUS ABORSI DAN PEMBUANGAN BAYI SEBAGAI KEPRIHATINAN GEREJA DAN IMPERATIF EDUKATIFNYA BAGI DUNIA PENDIDIKAN." JIPD (Jurnal Inovasi Pendidikan Dasar) 4, no. 1 (January 31, 2020): 12–22. http://dx.doi.org/10.36928/jipd.v4i1.296.

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The disposal of infants and criminal provocatus abortion committed by students have been a concern of the Manggarai community today. According to Indonesian state law and the teachings of the Church, the two acts violate the law, norms and ethics in society and religion. These actions result in eliminating lives that are believed to originate from God. This research found that they are caused by free sex behavior, lack of sexual education and lack of pro-life culture and pro-life education. Therefore, this article recommends that educational institutions and religious institutions, especially Catholic religions should be more active in promoting sexual education for adolescents, building a pro-life culture for the whole community and developing effective pastoral care. Churches and educational institutions should not only function to provide social, religious and educational sanctions, but mainly to become institutions that are present in the suffering and anxiety of young people who are entangled in problems. By doing such things, the disposal of infants and abortion cases are expected to be reduced or lost.

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Cox, Gerry, Gerry Cox, Richard B. Gilbert, Neil Thompson, Richard B. Gilbert, and Richard B. Gilbert. "Book Reviews: Wrestling with the Angel, Parenting after the Death of a Child: A Practitioner's Guide, Baseball Forever! A Boy's Book on Grief, Loss, and Healing, is God Still at the Bedside? The Medical, Ethical, and Pastoral Issues of Death and Dying, Grieving beyond Gender: Understanding the Ways Men and Women Mourn, Helping Grieving People—When Tears are Not Enough: A Handbook for Care Providers, Grief and Bereavement in Contemporary Society: Bridging Research and Practice." Illness, Crisis & Loss 20, no. 1 (January 2012): 85–96. http://dx.doi.org/10.2190/il.20.1.j.

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Sianipar, Godlif. "Piet Go, Ensiklik Rerum Novarum dan Quadragesimo Anno dan Transformasi Moral Millenial." Studia Philosophica et Theologica 21, no. 1 (May 4, 2021): 97–113. http://dx.doi.org/10.35312/spet.v21i1.219.

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This research discusses about moral problems that are occuring daily in the society and the Church as pointed out by Piet Go Twan An. Those moral problems are the problems created by firstly the Indonesian Marriage Law; secondly the problem of pastoral care among the priests should be reformed to suit inter-personal relations with God’s people so that the Church’s missions are recived affectively and efficiently; thirdly the problem of corruption in the government and the needs for the Church to be pro-active in eradicating corruptions; and the last point is the problem of homosexuality or LGBT issues. Solution is offered by moral transforming among its people (the faithful and the people) namely personal ethic transformation based on the Papal Encyclic Rerum Novarum and Quadragesimo Anno. This research is to address the question of how much personal moral transformation is needed to overcome moral problems in the society. The samples of this research are 895 people of Christians and Cahtolics in Medan. By using the Analysis Factor and SEM methods, it is predicted that there will be an increase of 0.08 on the transformation of personal morals if there is an effort of 0.28 points to improve the morals of the faithful and the people of Medan.

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Zovkić, Mato. "A CATHOLIC VIEW OF INTERRELIGIOUS DIALOGUE IN THE TIME OF POPE FRANCIS." Zbornik radova 17, no. 17 (December 15, 2019): 205–24. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.205.

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The Second Vatican Council (1962-1965) drew the attention of Catholics to human dignity of non-Christian believers who have right to their religious identity. After the Council Popes Paul VI, John Paul II and Benedict XVI established and supported the Pontifical Council for Interreligious dialogue with the task to study other religions as they perceive themselves and to organize friendly encounters with their representatives. Pope Francis, elected on 13 March 2013, brought into his ministry the experience of a Church leader in South America. This is why in his teaching documents, encounters and discourses he points out the social role of religion (Evangelii Gaudium, nos 176-258), the need for preserving environment as our common home (Laudato si, 199-245) and special pastoral care of couples in mixed marriages as believers who can practice interreligious dialogue by persevering in their religious affiliation (Amoris Laetitia, 247-248). On his apostolic journeys to Jordan, Palestine, Israel, Bosnia and Herzegovina and Egypt he met representatives of civil authorities and Muslim religious leaders. Sheikh of Al-Azhar Ahmed Al Tayeb gave him the opportunity to address the Muslim participants at the Peace Conference in Cairo on 28 April 2017. Pope Francis’s acts and speeches can inspire Religious Education teachers in Bosnia and Herzegovina to develop respective religious identities in their students by preserving shared values and introducing them to universal ethics.

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Siagian, Simon. "Fenomena Sosial Climber Ditinjau Dari Perspektif Etika Kristen." FIDEI: Jurnal Teologi Sistematika dan Praktika 2, no. 2 (December 10, 2019): 303–24. http://dx.doi.org/10.34081/fidei.v2i2.55.

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AbstrakSocial climber adalah orang yang memerankan dirinya sebagai kaum sosialita melalui aksesoris yang menempel di tubuhnya, tetapi keberadaan materinya tidak mendukung. Bagi mereka kepuasan hidup utamanya bertumpu pada hal material, akibatnya mereka pun kerap bersikap pamer dalam kehidupan sehari hari maupun di media sosial, dengan tujuan agar mendapatkan sanjungan. Corok kehidupan seperti ini harus diwaspadai karena berpotensi membuat pelakunya mengenyampingkan Tuhan. Adapun pendekatan metode yang digunakan dalam penulisan artikel ini adalah metode lingkaran pastoral dan studi literatur.Pelaku social climber cenderung hanya berfokus pada kenikmatan duniai. Kehidupan yang hanya mementingkan unsur-unsur materialis bagian dari keinginan duniawi sebagaimana Alkitab kemukakan. Apabila sudah menjadi pelaku social climber akan merusak jati pribadi yang bersangkutan karena ia tidak bisa menerima keadaan dirinya, akibatnya hal yang salah akan dilakukan guna tuntunan menjadi social climber. Dampak yang bisa mengakibatkan pelakunya korupsi, menghalalkan segala cara untuk mendapatkan sesuatu, dan tentunya ini bertentangan dari perspektif etika Kristen yang mengajaran untuk hidup jujur dan bersyukur akan apa yang dimiliki.Kata-kata kunci: Fenomena, Social, climber, Iman, Kristen, Materi.AbstractSocial climber is a person who plays himself as a socialite through accessories attached to his body, but the existence of the material does not support. For them the main life satisfaction is based on material things, as a result they are often showing off in their daily lives and on social media, with the aim of getting flattery. This type of life must be watched out because it has the potential to make the culprit put aside God. The method approach used in writing this article is the pastoral circle method and literature study.Social climber tends to only focus on worldly pleasures. A life that is only concerned with the materialist elements is part of worldly desires as the Bible says. If you have become a social climber, it will damage the personal identity of the person concerned because he cannot accept his condition, as a result the wrong thing will be done to guide you into a social climber. The impact that can lead to the perpetrators of corruption, justifies any means to get something, and of course this is contrary from the perspective of Christian ethics that teaches to live honestly and be grateful for what is owned.Key words: Phenomenon, Social climber, Faith, Christianity, Material

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Clancy, Sharon Louise, and John Holford. "“Life-changing things happen”." Education + Training 60, no. 6 (July 9, 2018): 620–36. http://dx.doi.org/10.1108/et-03-2018-0069.

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Purpose The purpose of this paper is to examine the implications for adults of learning in a residential context and whether the residential aspect intensifies the learning process, and can lead to enhanced personal transformation, moving beyond professional skills and training for employability. Design/methodology/approach The paper reports on research, conducted in 2017, with 41 current and former staff and students (on both short courses and longer access courses) in four residential colleges for adults: Ruskin, Northern, Fircroft and Hillcroft Colleges. Findings Key findings include the powerful role residential education plays in accelerating and deepening learning experiences, particularly for adults who have faced extraordinary personal and societal challenges and are second chance learners. The colleges, all in historic settings, confer feelings of worth, security and sanctuary and the staff support – pastoral and academic, bespoke facilities and private rooms are vital enabling mechanisms. Seminar-style learning creates opportunity for experiential group learning, helping to foster critical thinking and challenge to mainstream views. Social implications The colleges’ ethos, curricula and traditions foster among students an “ethic of service” and a desire to offer “emotional labour” to their own communities, through working for instance in health and social care or the voluntary sector. Originality/value Little research has been undertaken in contemporary settings on the impact of learning in a residential environment, particularly for second chance learners and vulnerable adults. Still less research has examined the wider implications of learning in a historic building setting and of learning which extends into critical thinking, intellectual growth, transformation and change.

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Lovinger, Robert J. "Reviews of The guide to pastoral counseling and care; Psychotherapy with priests, Protestant clergy, and Catholic religious: A practical guide; and Spirituality, ethics, and relationship in adulthood: Clinical and theoretical explorations." Psychoanalytic Psychology 19, no. 2 (2002): 398–402. http://dx.doi.org/10.1037/0736-9735.19.2.398.

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Rumbold, Bruce, Pranee Liamputtong, Jaya Pinikahana, Marion Moloney, Denise Cooper, and Gregory Murphy. "Book Reviews: 'Families, Labour and Love: Family Diversity in a Changing World', 'Social Research Methods', 'The Social Origins of Health and Well-Being', 'National Hepatitis C Resource Manual', 'Euthanasia, Ethics and Public Policy: An Argument Against Legalisation', 'Spirituality and Palliative Care: Social and Pastoral Perspectives'." Australian Journal of Primary Health 9, no. 1 (2003): 118. http://dx.doi.org/10.1071/py03015.

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