Religions

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9 pages, 198 KiB

Open AccessArticle

Are Hospital Chaplains Under Stress in Hong Kong? Preliminary Results from a Pilot Study

by Leung Andrew Luk

Religions 2019, 10(5), 325; https://doi.org/10.3390/rel10050325 - 15 May 2019

Cited by 4 | Viewed by 3124

In Hong Kong, healthcare professionals are under great stress when performing their duties in public hospitals, in which patient beds are usually fully occupied, and the workload is high. Hospital chaplains are members of the healthcare team in a hospital, as well: Are [...] Read more.

In Hong Kong, healthcare professionals are under great stress when performing their duties in public hospitals, in which patient beds are usually fully occupied, and the workload is high. Hospital chaplains are members of the healthcare team in a hospital, as well: Are they also under stress? Furthermore, is there any relationship between religious experience and stress? This study aims to provide some background information about the health status of hospital chaplains, and to explore any relationships between stress and their spiritual experiences. A total of 100 hospital chaplains were invited to participate in this cross-sectional study, and a 60% valid response rate was obtained. Participants completed the Depression, Anxiety and Stress Scale 21 and the Daily Spiritual Experience Scale. The results showed that most of the hospital chaplains (78.3%) have a normal stress level, and the prevalence of mild to severe symptoms of stress is low (21.7%) when compared with the stress levels of nurses (41.1%) found in another study. However, more anxiety was expressed by younger hospital chaplains; this is common in caring professions, and they should have mentoring and support. All hospital chaplains have a higher level of spiritual experiences, which was not found to be related to stress. Full article

(This article belongs to the Special Issue Theology and Practical Life)

14 pages, 259 KiB

Open AccessArticle

An Ecumenical Experiment in Colonial Hong Kong: The Start of the Tsuen Wan Ecumenical Social Service Centre (1973 to 1997) and Its Local Praxis

by Wai-Yin Christina Wong

Religions 2019, 10(5), 294; https://doi.org/10.3390/rel10050294 - 28 Apr 2019

Cited by 1 | Viewed by 3228

Abstract

Based on both documentary research and a series of interviews, this study retrieves the ecumenical spirit of the beginning of the dismissed Tsuen Wan Ecumenical Social Service Centre (TWESSC), a Christian non-governmental organization. Early ecumenical praxis among six local churches (including one Catholic [...] Read more.

Based on both documentary research and a series of interviews, this study retrieves the ecumenical spirit of the beginning of the dismissed Tsuen Wan Ecumenical Social Service Centre (TWESSC), a Christian non-governmental organization. Early ecumenical praxis among six local churches (including one Catholic parish) testified to the need to work for (and with) the poor and to advocate for social justice, as promoted and sponsored by the World Council of Churches in the early 1970s. The TWESSC was recognised as an effective activist group in colonial Hong Kong, but was disbanded in 1997, due to conflict between the executive committee (including church representatives) and its frontline social workers and its service recipients. This article contributes to the study of ecumenism in Hong Kong in two ways. Firstly, it examines the emergence of the ecumenical movement in Hong Kong against the broader background of the involvement of church groups in community development. Secondly, it explores how the Hong Kong churches were occupied by the subvention of frontline services by the government since the 1980s, and how they sought to silence dissenting voices in the ecumenical movement. Full article

(This article belongs to the Special Issue Theology and Practical Life)

21 pages, 1073 KiB

Open AccessArticle

Listening to the Powerless: Experiences of People with Severe Intellectual Disabilities in an Evangelical Church

by Sarah Shea

Religions 2019, 10(4), 287; https://doi.org/10.3390/rel10040287 - 23 Apr 2019

Cited by 1 | Viewed by 4984

Abstract

The experiences of people with severe intellectual disabilities (SID) in local churches are rarely studied, and their voices are not being heard in the research and religious communities. This study is an attempt to narrow the gap. Through a research method that combined [...] Read more.

The experiences of people with severe intellectual disabilities (SID) in local churches are rarely studied, and their voices are not being heard in the research and religious communities. This study is an attempt to narrow the gap. Through a research method that combined person-centred care and action research, this study looks to explore the experiences of three persons with SID in a Hong Kong evangelical church, and give an account of the cultural and religious forces that have marginalized them. Findings show that it is not merely feasible but also necessary for church caregivers to listen to these powerless individuals if they want to be liberated from destructive stereotypical images of SID, broaden their basis of religious epistemology, and transform their spiritual care practices. However, the study reveals that there are some remaining barriers. It is found that the problematic evangelical style of spirituality has made Christians without disabilities misconceive individuals with SID as either inferior in the matter of faith or even incapable of coming to faith. Three corresponding types of pastoral responses that have kept persons with SID at the margins of the faith community are identified and discussed in this paper. The research results implies that evangelical Christian communities need nothing less than a critical examination of the logic of coming to faith if they want to remove such religious prejudice against persons with SID in future. Full article

(This article belongs to the Special Issue Theology and Practical Life)

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19 pages, 5647 KiB

Open AccessArticle

An Understanding of Religious Doing: A Photovoice Study

by Patricia Eyres, Katrina Bannigan and Gayle Letherby

Religions 2019, 10(4), 269; https://doi.org/10.3390/rel10040269 - 15 Apr 2019

Cited by 3 | Viewed by 4416

Abstract

The ability to participate in everyday activities that hold meaning and value is a determinant of health and wellbeing. Occupational therapists work with people when health and social barriers limit this valued participation. However a challenge persists in including religious practice or ‘doing’ [...] Read more.

The ability to participate in everyday activities that hold meaning and value is a determinant of health and wellbeing. Occupational therapists work with people when health and social barriers limit this valued participation. However a challenge persists in including religious practice or ‘doing’ within therapy, with many occupational therapists feeling ill-equipped and reluctant to address religious doing. The study reported here examines religious doing within the lives of participants from a number of faith traditions. A photovoice method is used, with participants discussing photographs that they have taken to describe their religious doing. Data are analyzed using a phenomenological reflective lifeworld approach. Findings are grouped into six themes and are explored using both verbatim quotes from transcripts and some of the photographs taken by participants. A reflective description of the core aspects of participants’ practical religious doing is constructed from the data, with the intention of providing occupational therapists with a basis from which to begin to consider practical religious doing within the lives of their clients. It is proposed that occupational therapists do not need an in-depth knowledge of theology and doctrine but rather an understanding of key and familiar occupational principles such as person-centred habits and routines, and community connectedness. Full article

(This article belongs to the Special Issue Theology and Practical Life)

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14 pages, 217 KiB

Open AccessArticle

Interfaith Chaplaincy as Interpretive Hospitality

by Peter Ward Youngblood

Religions 2019, 10(3), 226; https://doi.org/10.3390/rel10030226 - 26 Mar 2019

Cited by 9 | Viewed by 6886

Abstract

Hospital chaplaincy must reconcile competing epistemologies of health and salvation (Christian, clinical, holistic, etc.), but when done in interfaith situations this task becomes more difficult. As current models of spiritual care are insufficient, this paper proposes a paradigm based on Paul Ricoeur’s hermeneutics [...] Read more.

Hospital chaplaincy must reconcile competing epistemologies of health and salvation (Christian, clinical, holistic, etc.), but when done in interfaith situations this task becomes more difficult. As current models of spiritual care are insufficient, this paper proposes a paradigm based on Paul Ricoeur’s hermeneutics of translation, as adapted for comparative theology by Marianne Moyaert. In particular, it looks at his idea of linguistic hospitality as a way to structure relations, spiritual assessments, and pastoral interventions in interfaith chaplaincy without reducing the unique strangeness of “the Other”. Furthermore, a practical, performative (ritual) hospitality can overcome the epistemological and soteriological obstacles that have frustrated systematic theologies of religion. Full article

(This article belongs to the Special Issue Theology and Practical Life)

17 pages, 328 KiB

Open AccessArticle

“I Will Show You My Faith by My Works”: Addressing the Nexus between Philosophical Theodicy and Human Suffering and Loss in Contexts of ‘Natural’ Disaster

by Roger Philip Abbott

Religions 2019, 10(3), 213; https://doi.org/10.3390/rel10030213 - 20 Mar 2019

Cited by 4 | Viewed by 4571

Abstract

As a practical theologian and researcher in the field of ‘natural’ disasters, as well as being a disaster responder chaplain, I am often confronted by, and have to confront, the nexus between theology/philosophy and “real life” in extremely traumatic contexts. The extreme suffering [...] Read more.

As a practical theologian and researcher in the field of ‘natural’ disasters, as well as being a disaster responder chaplain, I am often confronted by, and have to confront, the nexus between theology/philosophy and “real life” in extremely traumatic contexts. The extreme suffering that is often the consequence of catastrophic natural disasters warrants solutions that can help vulnerable populations recover and adapt to live safely with natural hazards. For many practice-based responders, speculative theological/philosophical reflections around situations that are often human-caused seem predominantly vacuous exercises, potentially diverting attention away from the empiricism of causal human agency. In this article, I explore a middle ground involving a nuanced methodological approach to theodicy that is practical but no less intellectually demanding, that is theological more than philosophical, practical more than theoretical; a middle ground that also takes seriously the human culpability as causal for the human, and some would say the divine, suffering from disasters. I will include in this exploration my ethnographic fieldwork following the catastrophic earthquake to hit the Caribbean nation of Haiti in 2010. Full article

(This article belongs to the Special Issue Theology and Practical Life)

13 pages, 217 KiB

Open AccessArticle

Keeping It Real: Decolonizing Christian Inter-Religious Practice as an Exercise in a Practical Theology of the Cross

by Pamela R. McCarroll

Religions 2019, 10(3), 203; https://doi.org/10.3390/rel10030203 - 16 Mar 2019

Cited by 3 | Viewed by 3722

Abstract

“What is suffering? What is hope?” These are questions I have asked for years with classes full of students training for Christian ministry. Now, I ask these questions in classes with Buddhist, Muslim, Jewish, Christian, and ‘spiritual but not religious’ students, all in [...] Read more.

“What is suffering? What is hope?” These are questions I have asked for years with classes full of students training for Christian ministry. Now, I ask these questions in classes with Buddhist, Muslim, Jewish, Christian, and ‘spiritual but not religious’ students, all in training to be spiritual care therapists. The institution where I serve is in the process of transitioning from a mono-religious Christian theological College to a centre for multi/inter-religious education. Those of us who teach in the program are disrupted continually by pedagogical challenges that both perplex and energize us. The multi-religious classroom decolonizes spaces long dominated by Christian theological discourse. Course content yields to a fluid and open-ended, interactive process. My “mastery of the field” gives way to an ongoing practice of surrender—a kenotic self-emptying—that usually leaves me shaken in overwhelming awe or angst-ridden questioning. Through a practical theological methodology that begins with lived human experience, this paper shares an autoethnographic account of my experience as a teacher in the multi-religious classroom. It presents key dimensions of the theology of the cross as an interpretive framework and closes by examining how the theology of the cross offers a practical Christian theological reflective process to empower decolonizing pedagogy. Full article

(This article belongs to the Special Issue Theology and Practical Life)

10 pages, 196 KiB

Open AccessArticle

Participation as a Christian Ethic: Wojtyla’s Phenomenology of Subject-in-Community, Ubuntu, and the Trinity

by Neil Pembroke

Religions 2019, 10(1), 57; https://doi.org/10.3390/rel10010057 - 17 Jan 2019

Cited by 3 | Viewed by 7167

Abstract

Participation is defined as being-with and acting-for others with the aim of advancing the common good. Karol Wojtyla’s philosophy of community and the Sub-Saharan ethic known as Ubuntu are used to describe a participative ethic. These philosophies approach participation in a particular way—namely, [...] Read more.

Participation is defined as being-with and acting-for others with the aim of advancing the common good. Karol Wojtyla’s philosophy of community and the Sub-Saharan ethic known as Ubuntu are used to describe a participative ethic. These philosophies approach participation in a particular way—namely, through positing both an ‘I-Thou’ and a ‘We’ dimension. Neither in Wojtyla’s philosophy, nor in Ubuntu, do we find references to Christian theology. Though it is evident that these philosophies incorporate certain moral values embraced by the Christian community, it is necessary to make the theological alignment explicit. The main aim of the essay is to do just that. It is argued that participation is rightly construed as a Trinitarian ethic. Full article

(This article belongs to the Special Issue Theology and Practical Life)

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