Thomas St. James O'Connor

Hope in the Midst of Challenge: Evidence-Based Pastoral Care:

Describes the origins and characteristics of evidence-based pastoral care and utilizes a case with a person with cerebral palsy demonstrating this approach. Draws on evidence from research and critically evaluates evidence. Notes the dynamic relationship between research and clinical practice and makes suggestions about utilizing evidence-based pastoral care in chaplaincy.

Making the most and making sense: ethnographic research on spirituality in palliative care.

Presents ethnographic research on spirituality in palliative care. Reviews the literature and interviews palliative care staff along with their patients. Discovers two dominant themes in the literature and interviews with staff and patients around spirituality: making the most of it now and making sense. Discusses findings and suggests implications for the practice of spiritual care.

Ancient and Medieval Labyrinth and Contemporary Narrative Therapy: How Do They Fit?

This essay describes the ancient and medieval labyrinth present in a variety of cultures. The labyrinth in Chartres Cathedral, France is presented in diagram and description. Contemporary narrative family therapy developed by Michael White and David Epston is summarized. Similarities and differences are noted between the labyrinth and narrative therapy. A case is provided on how the labyrinth could be used in a narrative therapeutic approach.

Horse of a Different Color: Ethnography of Faith and Disability

Uses the method of microethnography to identify and explore faith and disability themes in 26 disabled persons. Concludes that the faith factor of the disabled person is an essential coping strategy.

Canadian ethnographic study of sources and definitions of theological reflection in pastoral care and counseling.

What are the sources and definitions of theological reflection developed by Canadian practitioners of pastoral care and counseling? This study is part of a larger qualitative research project on theological reflection. This research reviews the literature, describes the ethnographic method, and presents the findings with a sample of 75. Main sources are sacred texts, personal experience, experiences of clients, and traditions of faith group. Definitions are meaning making, discovering the divine and discipleship with recommendations for future research listed.

Time spent weekly on theological reflection in pastoral care and counseling: A Canadian ethnographic study

This qualitative research examines how much time is spent in theological reflection in the praxis of pastoral care and counseling. Seventy-five persons were interviewed from four cultures: chaplains, pastoral counselors, community clergy and seminary students who had completed a congregational internship. Seventy participants were from Christian faith groups with five from Muslim, Unitarian and spiritual faith groups. Individual interviews and focus groups were used. Findings showed that seminarians averaged 7.5 hrs/wk, community clergy 7 hr/wk, chaplains 6 hrs/wk and pastoral counselors 4.2 hrs/wk, with many in the sample not able to specify a time. All affirmed that theological reflection is integrated into everything they do in ministry. In discussion of the data, we observed that the goals of ATS and CAPPE around theological reflection are being met. However, the research suggests that developing the discipline of theological reflection requires a specific time per week along with the practice of writing and obtaining new input. We recommend a minimum of four hrs/wk for formal theological reflection. Limitations and areas for future research are presented. Cette recherche qualitative examine combien d’heures s’est passées en toute réflexion théologique faite aux préoccupations de soin pastoral et de consultation pastorale. On avait tenu des entrevues avec soixante-quinze personnes de quatre cultures différentes: des aumôniers, des conseillers pastoraux, des clergés de la communauté et des étudiants du séminaire qui avaient terminé un stage de travaux pratiques congrégationaiste. Soixante-dix participants sortaient des groupes chrétiens de foi avec cinq qui venaient de la communauté des musulmans, de l’église Unitarien et des groupes spirituels de foi. On avait entrepris des entrevues avec des individus et des groupes de choix. Les résultats avaient indiqué que les séminaristes s’occupaient de leur travaux en moyenne de 7.5 heures par semaine; le clergé de la communauté, 7 heures par semaine; les aumôniers, 6 heures par semaine; et les conseillers pastoraux 4.2 heures par semaine avec beaucoup d’entre eux dans l’échantillon qui n’étaient pas capable d’indiquer des heures précises. Tous les gens avaient affirmé que la réflexion théologique était intégrée dans tout ce qu’ils faisaient dans leur travail pastoral. Dans la discussion des données, nous avons observé que les buts de l’ATS et du CAPPE autour de la réflexion théologique avaient été accomplit. Cependant, la recherche suggère que pour développer la discipline de la réflexion théologique on a besoin d’une période spécifique du temps par semaine pour le faire en plus de la pratique de l’écriture et pour obtenir les nouvelles données. Nous recommandons quatre heures par semaine au minimum pour faire de la réflexion théologique formelle. Des limitations et les secteurs pour la recherche dans l’avenir sont présentés.

Understanding, Integration and Transformation: A Canadian Ethnographic Study on the Goals of Theological Reflection in Pastoral Care and Counselling

Summary/Abstract What are the goals of theological reflection in the praxis of pastoral care and counselling in Canada? This qualitative study is ethnographic in design. A review of the literature is presented noting themes especially in the work of Stephen Bevans (2004), Robert Kinast (2000) and Elaine Graham, Heather Walton and Frances Ward (2005). Researchers interviewed 75 participants in four categories: chaplains, pastoral counsellors in the Canadian Association of Pastoral Practice and Education (CAPPE), community clergy, and students after internship in a theological reflection course. Interviews were audiotaped, transcribed and then coded for themes. Understanding and meaning, integration and transformation emerged as the strongest themes. Our discussion includes the topic of what ought to be normative goals for theological reflection, focusing on the question: ‘Could theological reflection be faith seeking understanding, integration, and transformation equally?’

Poetic Imagination: A Qualitative Study on Emotion, Images, and Verses from Sacred Texts in the Praxis of Theological Reflection in Pastoral Care and Counseling

ABSTRACT What is the role of emotions, imagination, and images in the praxis of theological reflection in pastoral care and counseling, and what images and/or verses from sacred texts best describe the process of theological reflection? These two questions guided this ethnographic study. Seventy-five practitioners of pastoral care and counseling were interviewed and field notes were also made. Findings include the importance of emotion and imagination with a variety of images and verses from sacred texts. Poetic imagination best describes the process. Discussion involves the implications of the findings with suggestions for teaching, ministry, and areas for future research. Lovers and madmen have such seething brains, Such shaping fantasies, that apprehend More than cool reason ever comprehends The lunatic, the lover, and the poet Are of imagination all compact.… William Shakespeare (1596, [1997]) A Midsummer Nights Dream, Act V, Sc I, 5–9

What Can Athens Learn from Jerusalem? A Response to “Religious Coping in Schizophrenia Patients: Spiritual Support in Medical Care and Pastoral Counselling”

alida van dijk is a doctor of ministry student at Waterloo Lutheran and an advanced student in spiritual care in casc working at St. Joseph’s Healthcare in Hamilton, Canada. Athens was the place where Hippocrates worked as a physician and developed the famous Hippocratic oath that continues to challenge and inspire many medical doctors in their practice. Jerusalem is where Christianity began. Soon after the beginning, Christians moved into the Gentile Greco-Roman world, away from their Jewish roots in Jerusalem. Christianity adapted to the new environment of Athens, drawing especially on the Greek philosophers. However, down through the ages, there has been continual dialogue, challenges, and sometimes fights between Athens and Jerusalem, between science and religion. The article by S. Mohr, C. Gillieron, P.-Y. Brandt, and P. Huguelet adds to that dialogue in this issue. These researchers from psychiatry and psychology have sought to discover if psychiatrists trained in religious issues can adequately address the religious needs of schizophrenic patients and facilitate better health care for these patients. The outcome of this study indicates that there is no difference between psychiatrists who address religious issues and those that don’t. However, we wonder about the outcome and whether science can learn from religion. First, we see the training of these psychiatrists through a ninety-minute session on religious issues as sorely inadequate. Ninety minutes is not enough. Religion and spirituality are vast topics, as the authors note. Religion in itself has produced countless volumes of thought.

Book Review & Note: Spiritual Caregiving in the Hospital: Windows to Chaplaincy MinistrySpiritual Caregiving in the Hospital: Windows to Chaplaincy Ministry. BueckertLeah Dawn and SchipaniDaniel S. (Eds.) (Kitchener, Ontario, Canada: Pandora Press, 2006. (Paperback).

Spiritual Caregiving in the Hospital: Wmdows to Chaplaincy Ministry. Leah Dawn Bueckert and Daniel S. Schipani (Eds.) (Kitchener, Ontario, Canada: Pandora Press, 2006. (Paperback). Spiritual care in health care has changed dramatically in the last twenty years. Twenty years ago, the common term was pastoral care used mostly in aJudeo-Christian context; now the term is spiritual care in an interfaith context that includes Islam, Judaism, Buddhism, Hinduism, Aboriginal spirituality, Christian, and all major faith groups. Twenty years ago, chaplains in the hospital were plentiful and some had little education and training other than congregational ministry. Now chaplains are fewer and most are highly specialized and educated with certification in the Association for Professional Chaplains (APC) or the Canadian Association for Pastoral Practice and Education (CAPPE). Spiritual care or pastoral care twenty years ago was the sole domain of chaplains and ordained clergy; now many chaplains are not ordained and every major discipline in the hospital views spiritual care as part of its area of competence. Into this new environment, comes Spiritual Caregiving in the Hospital: Windows to Chaplaincy Ministry. This book consists of three parts with 19 chapters. The volume is written by practitioners and for practitioners. Most of the contributors are active chaplains in various hospitals in Canada and the United States. Some are retired and some are supervisors in Clinical Pastoral Education. Leah Dawn Bueckert, is a chaplain and Daniel Schipani is Professor of Pastoral Care and Counseling at Associated Mennonite Biblical Seminary in Elkhart, Indiana. Topics in the book include a chaplains vocational journey, what it means to be a competent chaplain, and strategies in interfaith and interdisciplinary spiritual care. Issues like volunteers, spiritual care in ICU, emergency rooms, palliative care, persons with mental illness, perinatal loss are addressed. The editors also write on the chaplain as reflective practitioner and pastoral theologian, holistic care, and ethics of care. The book is written in the Anabaptist-Mennonite faith tradition; i.e., the chaplains who contribute identify with those traditions. The editors outline three goals for this book in its Introduction: