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Empathy spiritual
Importance of spirituality in health care
The role of spirituality in health care
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Spiritual care means putting people in touch with God through compassionate presence, active listening, witness, prayer, Bible reading and partnering with the body of Christ (the church community and the clergy). “It is never coercive or rude” (Shelly & Miller, 2006, p.265). My definition of spiritual care accords with the definition provided by Shelly & Miller. My religious beliefs promoted me to have a compassionate presence, be active listener, and pray with and for those in need of prayer, express empathy, humility and commitment to the others, even while sometimes challenging the ideas expressed. Compassionate listening often requires a personal vulnerability that leaves the listener open to rejects or ridicule. Sometimes a word of witness
is appropriate and helpful. I also fulfill the spiritual care definition by using my resources as a nurse to find clergy or religious leaders that can further address the spiritual needs of my patients. However, I work in the hospital with patients with mental and developmental disabilities, and the hospital has always promoted an environment of meeting our patients’ spiritual needs, by allowing hospital staff to provide holistic care, but God meets spiritual needs, we don’t. God works through people, including nurses, to communicate his grace to others.
A Biopsychosocial spiritual assessment (BPSS) is vital to use when providing a framework for the client’s presenting problems. It serves as a guide to help Social Workers determine how the client’s biological, psychological, social, and spiritual dimensions affect their overall functioning. The BPSS assessment allows the Social Worker to view the client holistically, examine barriers that prevent the client from receiving proper treatment, and the ways the client’s interacting systems have an impact in their life. For the purpose of this paper, I will complete a biopsychosocial assessment based on the information my client has disclosed to me and implement strategies necessary to achieve his treatment goals.
... By having them journal their prayers to God daily and encouraging them to read these entries frequently to refresh the memories of those prayers and seek for those that are answered allows for each client to find their way to a spiritual understanding that is not necessarily demonstrated by my impact, but that of God Himself. I am available to answer questions that pertain to the bible, but allow clients to interpret the teaching to their lives and recovery. These approaches allow clients to not rely on my experiences, but on their own encounters and knowledge. Gently guiding them to hear and see how God works in a client’s life is a rewarding and satisfying experience.
Clinton, T. & Ohlschlager, G. (2002). Competent Christian counseling: Foundations and practice of compassionate soul care. Colorado Springs, CO: WaterBrook Press.
The assessment tool that I plan to use in this intervention is the biopsychosocial spiritual assessment tool. This assessment tool will give me a good impression of what Marcel is dealing with. This assessment tool will give me information such as some of Marcel’s background information, such as age, mender, and ethnicity. This assessment tool will also give me some insight on Marcel’s childhood. Some of the things he may have experienced in that time in his life that has caused a negative effect on his life and if some of those experiences are connected to the problem that he is having. This assessment tool will also address some of Marcel’s family background. This information is important because it may show some of the
Therefore, I would use deep listening in my intercultural spiritual care conversation. “Deep listening, as a relational practice, is the ongoing dripline “of suspending self-orientated, reactive thinking and opening one’s awareness to the unknown and unexpected” (Bidwell, p.5) I believe it is important to pay attention to nonverbal cues. Therefore, I would use mindfulness in my intercultural spiritual care conversation. “Mindfulness and deep listening each evoke a “peaceful abiding” that facilitates awareness of subtleties of body, speech, and mind”. (Bidwell, p.5) I believe it is important to meet people right where they are. Therefore, I would try chanting in my intercultural spiritual care conversation. “Chanting certain sutras is believed to have a calming effect on the mind of the dying person.” (Grefe, p.122) I value self-awareness as it relates my intercultural spiritual care conversation. Therefore, I would be aware of my personal feelings and assumptions. “When I am providing spiritual care to a person of a different culture, my effectiveness is directly related to my awareness of my personal feelings and assumptions”. (Grefe, p.128) I believe we need to nurture relationships. As a result, in my intercultural spiritual care conversations “we need to develop ways to understand and nurture relationships, not just to exchange beliefs.” (Grefe, p.188). I value the difference between what some call their relationship with God and for others
Spiritual formation is a process that morphs as we grow and change. There is no one singular correct path this type of journey takes because each journey is as individual as the person who is experiencing it. Most obvious, the journey will be different from those who identify as religious and those who do not and will diversify with in each category. For example, the spiritual journey a Buddhist takes will be different from that of a believer in Judaism or Christianity. In fact, the journey will continue to diversify between Christians, male and female, age groups, even by demographic location. Consequently, the spiritual formation process is as diverse as it is intricate and we may never be able to discover all the journey options. Although individuals may not actively recognize they are experiencing spiritual formation it is a process that affects all. Because it is in human nature to question, learn, grow, and act, everyone to a certain extent is exposed to a unique spiritual formation journey.
African American Pastoral Care by Edward P. Wimberly is a supplement to the book written in 1979 on Pastoral Care in the Black Church. Pastoral Care by African Americans shows pastoral counselors how to care for African Americans through a narrative methodology. By linking personal stories and the pastor's stories to the heart language of the Bible stories, counselors can use God's unfolding drama to bring healing and reconciliation to human lives. Further, demonstrating that caring can be shown through story telling and is widely used by the black church.
...locking out the idea. Spirituality also assists in fostering a healthy patient. Many individuals believe in a higher power and therefore we as nurses should encourage that connection when we see it being made. Spiritual connections are a way to give the patient an outlet. They are able to express themselves and rely on something other than physical care and diagnoses. They are about to look to this higher being for encouragement, peace, and healing.
In today’s society, there are a large number of individuals who are on the pursuit for spiritual development that is consistent with their “belief that spirituality is vital for growth and essential for dealing with life’s problems” (Morrison, Clutter, Pritchett, & Demmitt, 2009). Even moreso it’s no surprise to learn about the movement among the vast number of clients seeking to address concerns of spirituality within their counseling sessions.
Deep knowledge of the heart of God, is the most important quality for someone in a pastoral role. “Do you know the incarnate God? In our world of loneliness and despair, there is an enormous need for men and women who know the heart of god, a heart that forgives, that cares, that reaches out and wants to heal…The knowledge of Jesus’ heart is a knowledge of the heart. And when we live in the world with that knowledge, we cannot do other than bring healing, reconciliation, new life, and hope wherever we go.'; Spiritual maturity is essential as the above quote of Henri Nouwen explains and is further defined by St Gregory the Great where he wrote, “That man, therefore, ought by all means to be drawn with cords to be an example of good living…who studies so to live that he may be able to water even dry hearts with the streams of doctrine…'; , for a rounded and biblically sound approach as a carer. However the relationship between the individual and Christ is inevitably ever changing. The pastoral caregiver has to have an open mind to this spiritual development in such things as his or her spiritual gifts, for growth within him or herself and within his or her care giving.
I’d like to state the most obvious observation that I’ve made about spiritual formation; that is that I will always need to be seeking for ways to nurture my personal spirituality throughout my life. I know that to most people this may sound like a “duh” statement, but for me it has truly become a reality and one that I must admit I have been struggling to embrace. I was brought up in a church that, like most traditional churches, stayed happy living in the “comfort zone” of their Christianity. They took everything that the Bible said at face value without digging in to find out why they believed what they believed. I had never been challenged to look deeper into the text. In the past few years I have felt the need to tunnel out of this cave of what I feel is best labeled “Christian ignorance”. In the process though, I have had to come to terms with letting go of the things that brought me comfort and provided me with what I thought it took to have a close relationship with God. Some of those things were tangible. Most were not. The things that were the least tangible actually ended up being the hardest to let go of.
The shepherd and sheep relationship is the best illustration for the relationship between pastor and parishioners. When Jesus asked Simon Peter does he love him three times and said to him “Feed my sheep”, the shepherd and flock relationship has been set. Since Jesus is our good shepherd (Jn. 10:11a), he laid out a good example for us to follow - to lay down his life for the sheep. (Jn. 10:11b) Thus, the wellness of both in and out of the parishioners should always be the concern in the pastors’ hearts. Soul care for the people is essential. Christian friendship is the foundation of Christian soul care. Pastoral ministry including preaching, teaching, and worship forms the broad context of pastoral counseling. Pastoral care is within pastoral ministry but broader than pastoral counseling. God’s love is the source and motivation. Within the pastoral care, there are spiritual direction and pastoral
Faith healing is predicated on the belief that certain places or individuals have the power to cure and heal. Meaning, something or someone can cure a disease or heal an injury by means of his / its connection to a Higher Power. Faith healing may involve prayer, a visit to a house of prayer or shrine, or just a strong belief in a Supreme Being.
There are two main pastoral care issues within this situation. The first is the question of how churches should be hospitable during joys and concerns. The sharing of joys and concerns in worship has biblical roots (Romans 12:15 and Galatians 6:2 ). It is a practice that has been done in churches for centuries. There are a few different ways that churches go about sharing joys and concerns. This usually happens right before the pastoral prayer or the prayers of the people.
This paper will include a self-assessment of my own spirituality and how I view spirituality. Peer-reviewed scholarly articles will be included in the essay pertaining to spirituality and my belief. In the following paragraphs will also include the integration of spirituality within social work practice. I believe spirituality does various things for me in my life: it heals me, helps in a time of need, and guides me towards positive aspects of life, which many people believe the spirit does the same for them.