PTSD:Pastoral,Psychological, &Theol Responses

Faculty: Carrie Doehring

This advanced-level course* uses a student-centered spiritually integrative pedagogy for learning how to practice socially just, interreligious, and research literate spiritual care of trauma. This process of spiritual integration has three experiential learning elements. First, students explore body- or breath-centered spiritual self-care practices that help them not become overwhelmed by reading about trauma, remembering their own experiences, or providing spiritual care of trauma. Second, students write about a personal experience of overwhelming stress in journal assignments in order to integrate what they are learning about spiritual care of trauma in the course readings and discussions.  The journal assignment provides a highly structured outline for (1) using spiritual self-care practices while (2) identifying the stress-generated beliefs and values generated by how they made sense of and copes with this particular experience, and then (3) identifying emotions that are part of using care practices and (4) exploring the values and beliefs about their overwhelming experience that emerge when they use spiritual self-care and share it with their spiritual care partner and Dr. Doehring. This journal assignment is designed to enhance spiritual integration, spiritual self-reflexivity, and spiritual reflexivity. The third experiential element is having zoom-recorded spiritual care conversations with their course learning partner in which they alternate being the caregiver and the care receiver. Students transcribe what they said in their caregiving roles and assess their capacities to be spiritually self-differentiated, spiritually and socially empathic, and spiritually reflexive (see the course Learning Goals). 

*IST 2012 Pastoral Theology and Care is a preprequisite

Here is a word file of what is posted on this page if you would like to print or save a copy: 2022 2 6 PTSD Course Syllabus_HIGHLIGHTED CHANGES Weekly Readings, Tasks, Assignments.docx 

Course Requirements:

Gathering Days: Synchronous zoom meeting on Friday, Feb 11, 1:00-5:00

Discussion posts and responses: 50% of grade Note: Each point is 1% of the final grade

W1- 4, 10– 10 points each week (7 points for posting; 3 points for responses)

Grading Rubric for Weekly Forum Discussion Posts and Responses

7 points for discussion posts: 

3 points for responses:

Journal Assignment 20% of grade 

Due Week 4: Journal Assignment Draft of Parts 1 and 2 and search terms for literature review

Due Week 6: This detailed outline (week 6 Assignment) guides you through the process of reflecting upon a particular experience of overwhelming stress. You will also do a literature search using terms that describe the kind of overwhelming stress you experienced and/or the beliefs from your spiritual/religious/cultural background that shaped your initial understanding and/or how you now understand this experience. (20%)

Spiritual Care Conversation assignments and discussions: 30% of grade

W2 Spiritual Care Conversation Assignment: Sign up with a learning partner or wait to be matched with one in your section so that you can meet during our gathering days’ time

W5 During Gathering Days you will schedule and record two 15” conversations spiritual care conversations about spiritual self-care practices with your partner (these will be recorded using instructions for saving iCloud recordings that generate transcriptions). In one conversation, you will be the spiritual caregiver practicing deep listening skills, and in the other conversation, you will be the spiritual care seeker describing spiritual self-care practices for coping with stress. You will also schedule your W7 spiritual care conversation

W7 Deep Listening Assignment: Assessing active listening and spiritual differentiation using the Week 5 transcripts– 10 points

W7 Read your partner’s assignment and submit your conversation guide, using this resource  –  5 points

W8 Two 15-20 minute spiritual care conversations with your learning partner and Carrie Doehring. In one conversation, you will be the spiritual caregiver, and in the other conversation, you will be the spiritual care seeker

W9 Spiritual Care Conversation Reflection Assignment: how you did/did not demonstrate course learning outcomes in this spiritual care conversation. 15 points

Final Grade Scale (Note: at Iliff professors determine grading scales they will use to assign final course grades) A 97-100; A- 93-96; B+ 89-92; B 85-88; B- 81-84; C+ 77-81; C: 73-76; C- 69-72; D+ 65-68; D 61-64; D- 57-60; F 0-59

Week 1

  1. Update your Canvas Profile
  2. Watch video
  3. Review course material (PowerPoint slides, course requirements, learning goals, and learning covenant
  4. Read Doehring (2021). Doehring, C. (2021). What makes care spiritual and trustworthy?
  5. Post to weekly discussion by Tuesday
  6. Post responses by Friday.

 

Week 2

  1. Read Thomas, M. (2019). Creating circles of peace: Mindfulness as a pastoral response to health, education, and violence in the Black Community. In D. J. Buhuro & C. Walker-Barnes (Eds.), Spiritual care in an age of #blacklivesmatter: Examining the spiritual and prophetic needs of African Americans in a violent America(pp. 58-66). Cascade Books. (9 pages) 
  2. Experiment with using a body-aware practice
  3. Read Doehring, C., & Kestenbaum, A. (in press). Practicing socially just, interreligious, and evidence-based spiritual care In S. Rambo & W. Cadge (Eds.), Introduction to chaplaincy and spiritual care. University of North Carolina Press. (23 pages)
  4. Read the section on “Why spiritual over pastoral care” (pp. 2 – 6) in Lartey, E., & Moon, H. (2020). Introduction. In E. Lartey & H. Moon (Eds.), Postcolonial images of spiritual care: Challenges of care in a neoliberal age(pp. 1-14). Wipf and Stock. (5 pages) 
  5. Read the Outline for the Journal Assignment and Carrie Doehring’s Journal Assignment 
  6. Post to weekly discussion by Tuesday
  7. Post responses by Friday.
  8. Sign up for a partner in your section or wait to be assigned one.

 

Week 3

  1. Listen to this interview with Bessel van der Kolk and/or read the transcript
  2. Experiment with using a breath- or body-based practice
  3. Read Pargament, K., & Exline, J. J. (2021). Chapters 1 – 3 in Working with spiritual struggles in psychotherapy: From research to practice. Guilford.
  4. Post to weekly discussion by Tuesday
  5. Post responses by Friday.

 

Week 4

  1. Experiment with using a body-aware practice
  2. Read

Keefe-Perry, C., & Moon, Z. (2019). Courage in chaos: The importance of trauma-informed adult religious education. Religious Education, 114(1), 30-41. https://doi.org/10.1080/00344087.2018.1435989

Doehring, C. (2022). Religious, spiritual, and moral stress of religious leaders in pandemics: Spiritual self-care. In Z. Moon (Ed.), Doing theology in the plight of pandemics, police violence, and post-truth politics (pp. 185-206). Wipf & Stock.

  1. Watch the hour video of the Jan 25 Iliff Renewal Program.
  2. Post to weekly discussion by Tuesday
  3. Post your draft of Parts 1 and 2 of the journal assignment, and the terms/words you are using in your literature searches of the Iliff library databases
  4. Post responses by Friday.

 

Week 5

Mandatory zoom gathering day: Friday Feb 11, 1 – 5 pm MT

During gathering days, learning partners will record their first zoom conversations for the week 7 assignment. Partners will also sign up for a time in week 8 for their spiritual care conversations with Carrie Doehring

 

Week 6: Journal assignment

 

Week 7:

  1. Deep Listening Transcription Assignment
  2. Read your partner’s journal assignment and submit your conversation guide

 

Week 8: Do your spiritual care conversations in one of the available times with Dr. Doehring

 

Week 9  Spiritual Care Conversation Reflection Assignment

 

Week 10: Post to discussion and make at least one response.

 

Readings: There are no textbooks required for this course. Course readings are collected in the

Bibliography: All of our readings and resources referenced each week are also gathered here so that you can quickly find readings or resources from past weeks.

Alves, D., Neimeyer, R. A., Batista, J., & Gonçalves, M. M. (2018). Finding meaning in loss: A narrative constructivist contribution. In E. Bui (Ed.), Clinical handbook of bereavement and grief reactions (pp. 161-187). Humana Press. https://doi.org/10.1007/978-3-319-65241-2_8 Alves & Neimeyer et al-2018-Finding-meaning-in-loss_A narrative constructivist contribution.pdf 

Brewer, J. (2017). The craving mind: From cigarettes to smartphones to love--Why we get hooked and how we can break bad habits. Yale University Press.

Brewer, J. (2021). Unwinding anxiety: New science shows how to break the cycles of worry and fear to heal your mind. Penguin. Note: your local library may have copies of this e-book and e-audiobook (this is read by the author). 

Buhuro, D. (2019). From viral to voyeuristic: When police brutality videos turn into black death tourism; self care for black trauma. In D. J. Buhuro (Ed.), Spiritual care in an age of #BlackLivesMatter: Examining the spiritual and prophetic needs of African Americans in a violent America (pp. 3-8). Cascade. (Iliff library e-book)

Buhuro, D. J. (2019). #BlackHealthMatters: Addressing food oppression in the Black community. In D. J. Buhuro (Ed.), Spiritual care in an age of #blacklivesmatter: Examining the spiritual and prophetic needs of African Americans in a violent America. Cascade Books. (Iliff library e-book)

Coble, R., & Springer, M. (In press). Interpersonal competence in contextualizing power dynamics in socially just spiritual care. In S. Rambo & W. Cadge (Eds.), Introduction to chaplaincy and spiritual care. University of North Carolina Press. 2021 Chapter 8 Coble & Springer June 1, 2021.docx 

Doehring, C. (2015). The practice of pastoral care: A postmodern approach (Revised and expanded ed.). Westminster John Knox. 

Doehring, C. (2021) What makes care spiritual and trustworthy? 2021 12 18 Doehring What makes care spiritual and trustworthy.docx

Doehring, C. (2019). Using spiritual care to alleviate religious, spiritual, and moral struggles arising from acute health crises. Ethics, Medicine and Public Health, 9, 68-74. doi: https://doi.org/10.1016/j.jemep.2019.05.003 Doehring 2019 Using spiritual care to alleviate religious, spiritual, and moral struggles arising from acute health crises.pdf 

Doehring, C. (2019). Searching for wholeness amidst traumatic grief: The role of spiritual practices that reveal compassion in embodied, relational, and transcendent ways. Pastoral Psychology, 68(3), 241-259. https://doi.org/10.1007/s11089-018-0858-5  Doehring 2019_Searching For Wholeness.pdf

Doehring, C. (In press). Religious, spiritual, and moral stress of religious leaders in pandemics: Spiritual self-care. In Z. Moon (Ed.), Doing Theology in the Plight of Pandemics, Police Violence, and Post-Truth Politics. Wipf & Stock. Doehring chapter on spiritual self-care 10-28-2021.docx 

Doehring, C., & Kestenbaum, A. (in press). Practicing socially just, interreligious, and evidence-based spiritual care In S. Rambo & W. Cadge (Eds.), Introduction to chaplaincy and spiritual care. University of North Carolina Press. 2021 Chapter 6 Doehring & Kestenbaum Oct 16 2021.docx 

Drescher, K. D., & Foy, D. W. (2010). When horror and loss intersect: Traumatic experiences and traumatic bereavement. Pastoral Psychology, 59, 147-158. https://doi.org/10.1007/s11089-009-0262-2 Drescher & Foy 2010 When horror and loss intersect traumatic and how clergy can help.pdf Note: this article provides a helpful description of complex grief, which could be relevant to journal assignments about grief and loss.

Graham, L. K. (2017). Moral injury: Restoring wounded souls. Abingdon Press. (available as an e-book at Iliff).

Hill, C. (2019). My mind's made up: Barriers to accessing mental health services for the African American community. In D. J. Buhuro (Ed.), Spiritual care in an age of #blacklivesmatter: Examining the spiritual and prophetic needs of African Americans in a violent America. Cascade Books.  (Iliff library e-book)

Hutt, K. (2019). A manifesto: Black spiritual care in American hospitals. In D. J. Buhuro (Ed.), Spiritual care in an age of #blacklivesmatter: Examining the spiritual and prophetic needs of African Americans in a violent America. Cascade Books. (Iliff library e-book)

Hunsinger, D. v. D. (2021). Trauma-informed spiritual care: Lifelines for a healing journey. Theology Today, 77(4), 359-371. https://doi.org/10.1177/0040573620961145  Hunsinger 2021 Trauma informed spiritual care_Lifeline for a healing journey.pdf

Ibrahim, C. (2022). Spiritual care by and for Muslim women in the United States. Journal of pastoral theology, 1-7. https://doi.org/10.1080/10649867.2022.2028054 Ibrahim-2022-Spiritual-care-by-and-for-muslim-women in the US.pdf 

Kinnard, J. N. (2021). Interreligious dialogue: A critical analysis. In Postcards from the field: Educating religious leaders for our multifaith context: A cohort funded by the Wabash Center for Teaching and Learning. Kinnard Teaching Interreligious Dialogue.docx 

Koppel, M. S. (2021). Body connections: Body-based spiritual care. Abingdon. (available as an e-book at Iliff's library).

Lamothe, R. (2021). Pastoral theology and the problem of political violence. Journal of Pastoral Theology, 1-20. https://doi.org/10.1080/10649867.2021.2005287 

Lamothe, R. (2021). A pastoral theology of dwelling: Political belonging in the face of a pandemic, racism, and the Anthropocene Age. Journal of pastoral theology, 31(2-3), 89-109. https://doi.org/10.1080/10649867.2021.1896194 Lamothe-2021-A-pastoral-theology-of-dwelling-Political Belonging in the Face of a Pandemic, Racism, and the Anthropocene Age.pdf 

Lartey, E., & Moon, H. (2020). Introduction. In E. Lartey & H. Moon (Eds.), Postcolonial images of spiritual care: Challenges of care in a neoliberal age (pp. 1-14). Wipf and Stock.  Lartey & Moon 2020 Intro Postcolonial_Images_of_Spiritual_Care pp 1 -14.pdf 

Lewis, S., et al. (2020). Introduction Another way: Living and leading change on purpose (pp. 1-22) St. Louis, Missouri, Chalice Press. (22 pages). {available as an Iliff library e-book]

Lizardy-Hajbi, K. (2020). Frameworks toward post/decolonial pastoral leaderships. Journal of Religious Leadership, 19(2), 98-128. Lizardy-Hajbi 2020 Frameworks toward post_decolonial pastoral leaderships.pdf 

Lizardy-Hajbi, K. (2021). Processes toward post/decolonial pastoral leaderships. Journal of Religious Leadership, 20(1), 136-167. Lizardy-Hajbi_Processes Toward PostDecolonial Pastoral Leaderships.docx 

Menakem, R. (2017). My grandmother's hands: Racialized trauma and the pathway to mending our hearts and bodies. Central Recovery Press. Chapter 11 describes settling practices. [Available as an e-book at Iliff and an e-audio book in many public libraries]

Here is a link to a section from an interview with Krista Tippett,  host of the NPR show On Being, where he has her use a settling practice that helps people be aware of stress generated by racial identities. “Learning to settle your body and practicing wise and compassionate self-care are not about reducing stress; they’re increasing your ability to manage stress, as well as creating more room for your nervous system to find coherence and flow.” (Menakem, 2017, p. 153) (2017). 

Another interview with Menakem can be found here

Nadal, K. (2018) Microaggressions and traumatic stress: Theory, research, and clinical treatment. American Psychological Association. http://dx.doi.org/10.1037/0000073-001 Nadal 2018 Microaggressions-and-Traumatic-Stress-Intro.pdf

Neimeyer, R. A., & Burke, L. A. (2015). Loss, grief, and spiritual struggle: The quest for meaning in bereavement. Religion, Brain & Behavior, 5(2), 131-138. https://doi.org/10.1080/2153599x.2014.891253  Neimeyer & Burke 2017 Grief, loss and spiritual struggles, the quest for meaning.pdf 

Neimeyer, R. A., Pitcho-Prelorentzos, S., & Mahat-Shamir, M. (2019). “If only…”: Counterfactual thinking in bereavement. Death Studies, 1-10.https://doi.org/10.1080/07481187.2019.1679959

Neimeyer-2021-“If only...”_ Counterfactual thinking in bereavement.pdf      

O'Connor, T. S. J., & Kirby, M. (in press). Interpersonal competencies in spiritual care. In S. Rambo & W. Cadge (Eds.), Introduction to chaplaincy and spiritual care. University of North Carolina Press. O'Connor & Kirby Interpersonal Competencies in Spiritual Care 2-17-2021.docx 

Pargament, K. (2008). The sacred character of community life. American Journal of Community Psychology, 41(1), 22-34. https://doi.org/10.1007/s10464-007-9150-z   Pargament 2008 The Sacred Character of Community Life.pdf

Pargament, K., & Exline, J. J. (2021). Working with spiritual struggles in psychotherapy: From research to practice. Guilford. You can find PDFs of the first three chapters in here: Week 3 Instruction    Here is a link to the e-book in Iliff's library:  If needed: username - iliff password - learn!1  

Thomas, M. (2019). Creating circles of peace: Mindfulness as a pastoral response to health, education, and violence in the Black Community. In D. J. Buhuro & C. Walker-Barnes (Eds.), Spiritual care in an age of #blacklivesmatter: Examining the spiritual and prophetic needs of African Americans in a violent America (pp. 58-66). Cascade Books. Thomas Chapter in Buhuro Spiritual_Care_in_an_Age_of_#BlackLivesMatter.pdf 

Tinker, G. E. (2014). Redskin, tanned hide: A book of Christian history bound in the flayed skin of an American Indian: the colonial romance, Christian denial and the cleansing of a Christian school of theology. Journal of Race, Ethnicity, and Religion, 5(9). Tinker-2014-Redskin-Tanned-Hide-A-Book.pdf  

Tinker, T. w. u. (2020). Final colonization of American Indians, Part 1. Religious Theory E-Supplement To The Journal For Cultural And Religious Theory, June 1. Tinker 2020 Religious Studies – The Final Colonization Of American Indians, Part 1.pdf 

Waters, S. E. (2019). Addiction and pastoral care. Eerdmans Publishing. [Available as an e-book at Iliff]

van der Kolk, B. A. (2014). The body keeps the score: Brain, mind, and body in the healing of trauma. Viking.  [Available as an e-book at Iliff; many public libraries have the e-audio book] Here is a link to an interview with Krista Tippett,  host of the NPR show On Being

Here is a helpful NPR story (Links to an external site.) on traumatic aspects of COVID that includes Bessel van der Kolk's discussion of whether or not it's helpful to talk about COVID stress as traumatic.   Here is the transcription: van der Kolk on 2022 Jan 19 NPR interview about PTSD and covid stress.docx 

Wallace, B. R. (2020). Absence and presence - Living the mystery: A model of care for African American women using the theory of ambiguous loss. Black Women and Religious Cultures, 1(1), 1-24. https://doi.org/10.53407/bwrc1.1.2020.100.01  Wallace 2020 Absence and Presence_Living the Mystery_A Model of Care for African American Women.pdf

Helpful readings/websites on meaning-making:

Patheos  (Links to an external site.)is a website recommended by Prof. Kinnard for finding out beliefs, practices, and topics related to particular religious traditions and communities.

Cavanagh, S. (2014). A sensuous pursuit of justice: An examination of the erotically pleasurable and morally formative practice of yoga. Canadian Theological Review, 3(1), 44-54. Cavanagh 2014 A sensuous pursuit.pdf 

Gauthier, T. J. (2016). Hope in the midst of suffering: a Buddhist perspective. Journal of pastoral theology, 26(2), 133-137. https://doi.org/10.1080/10649867.2016.1244412 Gauthier 2016 Hope in the midst of suffering_A Buddhist perspective.pdf 

Nelson, S. L. (2003). Facing evil: Evil's many faces: Five paradigms for understanding evil. Interpretation, 57(4), 399-413. https://doi.org/10.1177/002096430005700405  [This article describes Christian paradigms for understanding suffering]  Nelson_FACING_EVIL.pdf 

Schuhmann, C., & Damen, A. (2018). Representing the good: Pastoral care in a secular age. Pastoral Psychology, 67(4), 405-417. https://doi.org/10.1007/s11089-018-0826-0 Schuhmann & Damen 2018_Representing The Good Pastoral Care in a Secular Age.pdf 

Wildman, W. J. (2016). Theology without walls: The future of transreligious theology. Open Theology, 2(1), 242-247. https://doi.org/10.1515/opth-2016-0019 Wildman 2016 Theology Without Walls The Future of Transreligious Theology [Open Theology].pdf

Helpful Readings/Websites on Suicide Prevention

The action alliance: faith-hope-life

https://qprinstitute.com/

VA SUICIDE RISK ASSESSMENT GUIDE

Brown-Daniels, D. (2019). When life doesn't seem worth living: Congregations engaged in suicide intervention and prevention during the era of the Black Lives Matter Movement. In D. J. Buhuro (Ed.), Spiritual care in an age of #blacklivesmatter: Examining the spiritual and prophetic needs of African Americans in a violent America. Cascade Books. (Iliff library e-book)

Cardon, K. (2022). Suicide justice: Adopting Indigenous feminist methods in settler suicidology. Health, 26(1), 66-80. https://doi.org/10.1177/13634593211046837   Cardon 2021 Suicide justice_Adopting Indigenous feminist methods in settler suicidology.pdf

 Doehring 2022 Spiritual Care for those experiencing despair and thoughts of ending their lives.docx      

McGraw, J. S., Docherty, M., Chinn, J. R., & Mahoney, A. (2021). Family, faith, and suicidal thoughts and behaviors (STBs) among LGBTQ youth in Utah. Psychology of Sexual Orientation and Gender Diversity. https://doi.org/10.1037/sgd0000517  McGraw et al 2021 Family, Faith, and Suicidal Thoughts and Behaviors (STBs) Among LGBTQ Youth in Utah.pdf  

Pappas, S. (2021). New research on suicide prevention. APA Monitor, 52(6). APA 2021 New research in suicide prevention.pdf 

Rasmus, S. M., Charles, B., John, S., & Allen, J. (2019). With a spirit that understands: Reflections on a long‐term community science initiative to end suicide in Alaska. American journal of community psychology, 64(1-2), 34-45. https://doi.org/10.1002/ajcp.12356 Rasmus et al 2019 - With a Spirit that Understands Reflections on a Long‐term Community Science Initiative to End Suicide in Alaska.pdf 

Ruocco, K. A., Patton, C. S., Burditt, K., Carroll, B., & Mabe, M. (in press). TAPS Suicide Postvention ModelTM: A comprehensive framework of healing and growth. Death Studies, 1-12. https://doi.org/10.1080/07481187.2020.1866241  Ruocco-2021-TAPS Suicide Postvention Model_A comprehensive framework of healing and growth.pdf

White, J., & Morris, J. (2019). Re-thinking ethics and politics in suicide prevention: Bringing narrative ideas into dialogue with critical suicide studies. International Journal of Environmental Research and Public Health, 16(18)http://dx.doi.org/10.3390/ijerph16183236 White & Morris 2019 Re-Thinking Ethics and Politics in Suicide Prevention.pdf 

The Role of Faith Community Leaders in Preventing Suicide.pdf 

Mental Health First Aid Assessing Suicide.pdf 

Mental Health First Aid for Adolescents Assessing Suicide.pdf 

Myths about adolescent suicide.pdf 

Doehring 2021 Suicide & resilience.pptx 

2022 Learning Areas and Goals for Spiritual Care Courses

Written by Carrie Doehring cdoehring@iliff.edu

1-6-2022

 

Learning socially just, interreligious, and research literate spiritual care[i]

Socially just spiritual care pays attention to how stress, struggles, and suffering are exacerbated by social inequities that limit access to resources, such as social, spiritual, and material support. For example, a black lesbian leader of a multi-racial, politically diverse congregation faces increasing opposition from several members who challenge her leadership. In low moments, her exhaustion makes her question her vocation. “I always knew I wasn’t smart enough as a black woman. I should have stayed in the closet and never come out,” are refrains that increase her anxiety and depression. When she seeks help from her regional denomination’s committee overseeing congregational care, the convenor refuses to bring her request for an intervention before his committee, telling her to find a therapist, conveying there is something wrong with her. A minister mentor practicing socially just spiritual care helps her explore how antagonist church members and the denominational convenor of congregational care are making her the ‘identified patient’ within congregational and denominational systems that need to be held accountable for the ways they are targetting her because of her gender, racial, and sexual orientation identities.

Socially just spiritual care uses antiracist and “post/decolonial leadership frameworks that “resist and dismantle the systems that have allowed for injustices and violences (racial and otherwise) to flourish for centuries” (Lizardy-Hajbi, 2020, p. 99).  Socially just spiritual care identifies religious and spiritual practices, values, and beliefs that justify inequities and support religiously based prejudice and discrimination. For example, in many historical and contemporary contexts, sacred texts are used to justify discrimination against LGBTQI persons. Childhood and adolescent spiritual struggles arising from shame about sexual orientation may resurface in haunting ways for people who hoped their journeys of spiritual integration made them no longer vulnerable to such toxic childhood shame.

Bringing post and decolonial orientations to understanding spiritual care interactions makes [us] realize the impossibility of ‘doing no harm’ in a world organized by colonialism. Socially just spiritual care that does no harm is enormously challenging and always unfinished. When chaplains use calming spiritual practices, they may be able to feel in their bodies and their very bones their interconnectedness with a suffering humanity and creation…. Pastoral theologian Larry Graham [2017, pp. 139, 44] describes how lament may be a process of “sharing anguish, interrogating causes, and reinvesting hope” with God as “our co-creative partner in healing, sustaining, and guiding the shaken, shattered, exploded, bombed, bulleted, and drowning human community” ….The profound shame, guilt, grief, fear, and moral distress of…learning [how to practice socially-just spiritual care] can be supported only through personal and communal practices of lament. (Doehring & Kestenbaum, in press, pp. 18-19)

Interreligious spiritual care builds upon an intercultural approach to spiritual care that uses comparative studies of religion to understand how the ways we talk and think about religion is “entangled with imperialism,” as comparative religious studies scholar David Chidester demonstrates in his landmark book, Empire of Religion: Imperialism and Comparative Religion (2014, p. xvii). Interreligious spiritual care combines

Interreligious spiritual care is essential for ensuring spiritually trustworthy relationships that respect the mystery and narrative truth of another’s spiritual and religious practices, values, and beliefs.  Caregivers are more likely to trust the process of spiritual care when they are using spiritual self-care practices that help them monitor stress and relational boundaries and experience inherent goodness within themselves and others. Spiritual self-care enables them to lament and bear suffering together in collaborative, co-creative caring linking care of persons with care of world (Graham, 1992).

Community faith leaders and chaplains need to be research literate—able to find, understand, and use research on how aspects of religion and spirituality help and/or harm people (e.g., the religious and spiritual struggles of experiencing God and/or religious authorities as judging; the ways that chronic religious, spiritual and moral struggles intensify trauma and moral injury). Research literacy counteracts the ways that fears, especially from the Christian Right, generate conspiracy theories and paranoia that justify an anti-science agenda and literal readings of selective sacred texts that cause harm. For example, religiously-based denial of global warming perpetuates the destruction of creation through global warming denials (Alumkal, 2017). Religiously-based values and beliefs justifying personal ‘freedom’ to not wear masks or get covid vaccines endanger those who are vulnerable because of age and health-care status.

Learning Goal: Practicing a spiritually integrative learning process

Spiritual integration is a collaborative and relational process of using spiritual practices for coping with stress compassionately, finding purpose through overarching values, and exploring beliefs and meanings about stress and suffering in ways that align personal/communal healing with social and ecological justice. Spiritual self-care that includes calming practices (e.g., slow, deep breathing) helps people become aware of

The following model depicts how a trigger may spark physiological stress and related emotions. Negative moral emotions of shame, self-blame, blame, and anger isolate people, prompting them to cope in habitual ways that are reinforced by consumer cultures (e.g., avoidance, seeking relief through the use of social media, food, addictive substances, and compulsive behaviors) that inhibit compassionate accountability for self-care and change.  Spiritual practices that connect people with goodness (within themselves, in humanity, and transcendently) will increase awareness of triggers and the lure of habitual coping. Using in-the-moment spiritual practices will increase self-compassion about how stress generates life-limiting values and beliefs that often reinforce prejudice (directed inwardly through shame or outwardly through anger and blame), and collaborative accountability for co-creative just care of self and others.

2022 Choosing life.svg

Spiritual practices focused on managing stress will often help people become more compassionate toward themselves and others, decreasing self-judgment that compounds stress. Spiritual self-care practices often help people experience the goodness of their relational webs that may include transcendent and immanent goodness (e.g., with creation, God, Buddha, Allah).  Taking time to intentionally use calming practices that foster an inherent, relational, or cosmic sense of goodness will help spiritual caregivers use in-the-moment calming practices when they become aware of their stress responses. Body-oriented spiritual self-care will help spiritual caregivers experience a felt sense[iv] of spiritual trust in the process of lifelong learning that grounds them in what is life-giving within their own religious and/or spiritual heritage, identity, and communities.

 

Learning outcomes for developing and demonstrating spiritual integration

Spiritual care courses at Iliff prepare students to become community faith leaders and chaplains engaged in an ongoing collaborative process of spiritual integration by

  1. Experimenting with calming practices, such as slow, deep breathing, and intrinsically meaningful calming and settling practices
  2. Identifying when an aspect of their coursework triggers a stress response in them
  3. Identifying differences between their bodies’ stress response and the calming effects of their spiritual practices
  4. Describing what self-compassion feels like during calming practices, for example, through the warmth of touch during slow, deep breathing
  5. Using self-compassion to identify stress-based emotions (e.g., anger, helplessness, fear, shame, guilt, disgust)
  6. Using a calming practice while listening to/reading responses from others to experience the mystery of the other

In weekly forum discussions and assignments, students report on how they are

Practicing spiritual self-differentiation

When community faith leaders and chaplains are attuned to how stress triggers emotions, habitual responses, and memories, they can use calming and settling spiritual practices to hold these memories in self-compassion. They may then be able to spiritually care for self by separating past memories from present circumstances in a process of spiritual self-differentiation. Self-differentiation helps community faith leaders and chaplains manage relational boundaries in the emotional intensity of intimate, family, work and learning community relationships.

Self-differentiation in intimate/high investment relationships is both an interpersonal process of managing relational boundaries and a psychological process of managing emotions, thoughts, and behaviors. Those in professional helping relationships learn how to psychologically self-differentiate in order to maintain healthy boundaries. Chaplains and community faith leaders draw upon their knowledge of faith traditions in order to be spiritually self-differentiated. They are able to separate their beliefs and values about suffering from another’s beliefs and values in ways that respect the mystery of the other.

The added dimension of spiritual self-differentiation is what helps chaplains and community faith leaders develop intercultural and interreligious capacities for learning from jarring encounters with cultural and religious differences, “which may disrupt meaning systems and catalyze defenses or offer the opportunity for religious transformation” (Morgan & Sandage, 2016, p. 130).[v][vi]  Learning how to practice intercultural spiritual care is a developmental process of paying attention to jarring encounters that evoke responses to cultural differences (e.g., related to race, religion, gender, sexual orientation) across “a spectrum extending from ethnocentric mindsets, which involve less differentiated perspectives on cultural differences, to ethnorelativism, which demands higher levels of awareness and sensitivity (Bennett, 1993, 2004)” (Morgan & Sandage, 2016, p. 133).[vii] Interreligious spiritual care is a specialized kind of intercultural competency that integrates:

The term interreligious competence highlights this integration of graduate studies, especially comparative studies of religion, with formation and clinical training enhancing spiritual self-differentiation in communities of faith and religiously diverse contexts. The term interreligious is used here to describe practices, values, and beliefs within spiritual, religious, and moral orienting systems, which may include humanist, agnostic, or atheist orientations, as well as those who may or may not use the term spiritual in describing their traditions and communities (for example, Buddhist, Confucian, Hindu, or American Indian persons).

 

Learning outcomes for developing and demonstrating spiritual self-differentiation

Spiritual care courses at Iliff prepare students to become community faith leaders and chaplains who practice spiritual self-differentiation by

  1. Developing a solid flexible spiritual self—sometimes called spiritual or pastoral authority—that truly respects religious differences by not enacting a hierarchical system of religious/spiritual traditions and practices, with some more superior or truthful than others. Students are able to use their agential power grounded in their specialized knowledge of and training in spiritual care, and in their organizational role.
  2. Using calming spiritual practices that help students recognize when stress makes them cope with jarring experiences of cultural and religious differences by wanting to fuse with/disengage from others in ways that minimize, polarize, or use inclusion as a way of ‘re-centering’ themselves in familiar or habitual orientations that blur differences.
  3. Practicing deep listening by using receptive power that echoes the language used by the other to describe their suffering and sources of hope and comfort.
  4. Venturing out of the ‘comfort zone’ of familiar spiritual practices, values, and beliefs, tolerating discomfort for the sake of spiritual growth.

In weekly forum discussions and assignments, students report on how they are

 

Practicing spiritual and social empathy

Spiritual and social empathy builds upon spiritual self-differentiation by using spiritual and social perspective-taking, which involves standing in the other’s shoes to the extent that one can, and imagining the world from the other’s spiritual perspective, especially the macro systems of intersecting social privileges or disadvantages within the other’s cultural and political contexts. Perspective-taking helps students differentiate spiritually and emotionally while considering differences in social advantages and disadvantages, especially racial differences. Blurring one’s own and another’s perspective will lower empathic attunement and could contribute to spiritual neglect, coercion, and microaggressions.

 

Learning outcomes for developing and demonstrating spiritual and social empathy

The following are examples of learning outcomes for how students integrate key concepts in spiritual and social empathy with an interpersonal capacity for ‘seeing the other’ and using communication styles and skills appropriately in particular learning and spiritual care interactions:

  1. Using specialized knowledge from their theological and religious studies to consider the macro systems of intersecting social privileges or disadvantages within a care seeker’s current context
  2. Using an overarching orientation of post/decolonialism[x] to name the ways that colonialism exercises power over all aspects of ecological, transnational, political, and economic life
  3. Bringing post and decolonial orientations to understanding the impossibility of ‘doing no harm’ in a world organized by colonialism; bringing antiracist perspectives to understand that “there is no such thing as a non-racists or race-neutral policy [or idea]. Every policy in every institution in every community in every nation is producing or sustaining either racial inequity or equity between racial groups “(Kendo, 2020 p. 18). A
  4. Sharing lament through spiritual practices; interrogating and protesting inequities.

 

In weekly forum discussions and assignments, students report on how they are

Practicing Spiritual Self-Reflexivity

Spiritual reflexivity goes beyond theological reflection to understand how a chaplain’s/community faith leader’s and care seeker’s social, religious/spiritual identities interact in the process of exploring contextual intentional values and beliefs about suffering cocreated within relationships of trust in spiritual care, learning circles, and communities of faith. Reflexivity begins with identifying how one’s stress-oriented and intentional beliefs and values are shaped by one’s own intersecting social privileges and disadvantages. The next step is to use spiritual and social empathy to imagine the other’s stress-generated values and beliefs and how these are shaped by their social location. Calming practices help one identify core contextual values and beliefs about particular experiences of suffering and hope. Spiritual reflexivity includes understanding possible interactions among (1) one’s beliefs and values about the care receiver’s experience, one’s role as their chaplain or community faith leader, and one’s social location, (2) the care receiver’s beliefs and values about their experience, roles, and social location. Students use agential and receptive power in fine-tuning their communication styles/skills in listening to and guiding a search for meanings.

 

Learning outcomes for practicing spiritual self-reflexivity

The following are examples of learning outcomes for how students integrate key concepts in spiritual self-reflexivity using communication styles and skills appropriately in particular learning and spiritual care interaction

  1. Using key concepts from readings to understand develop contextual intentional values and beliefs about suffering/hope intrinsically and contextually meaningful given interacting social locations
  2. Using key concepts in readings to listen for how another’s social location and narratives might generate their stress-related embedded beliefs and values about particular kinds of suffering/hope
  3. Describing the process of co-creating contextual meanings and values through the process of spiritual care conversations. enhance self-differentiation in specific spiritual care and learning interactions

 

In weekly forum discussions and assignments, students report on how they are

 

Practicing research-literate spiritual care

Students in this course begin to develop research literacy by

References

Alumkal, A. (2017). Paranoid science: The Christian Right's war on reality. NYU Press.

Brewer, J. (2021). Unwinding anxiety: new science shows how to break the cycles of worry and fear to heal your mind. Penguin.

Chidester, D. (2014). Empire of religion: Imperialism and comparative religion. The University of Chicago Press.

Cornell, A. W. (2013). Something new, here and now: Breaking free of the habitual. Psychotherapy Networker, 37(6).

Doehring, C., & Kestenbaum, A. (In press). Introduction to interpersonal competencies. In S. Rambo & W. Cadge (Eds.), Introduction to chaplaincy and spiritual care. University of North Carolina Press.

Doehring, C., & Kestenbaum, A. (In press). Practicing socially just, interreligious, and evidence-based spiritual care In S. Rambo & W. Cadge (Eds.), Introduction to chaplaincy and spiritual care. University of North Carolina Press.

Gendlin, E.T. (1996) Focusing Oriented Psychotherapy: A manual of the experiential method. Guilford Press.

Graham, L. K. (1992). Care of persons, care of worlds: A psychosystems approach to pastoral care and counseling. Abingdon Press.

Graham, L. K. (2017). Moral injury: Restoring wounded souls. Abingdon Press.

Hammer, M. (2011). Additional cross-cultural validity testing of the intercultural development

inventory. International Journal of Intercultural Relations, 35, 474-487.

Hammer, M. R., Bennett, M. J., & Wiseman, R. (2003). Measuring intercultural sensitivity:

The intercultural development inventory. International Journal of Intercultural

Relations, 27(4), 421-443.

Lizardy-Hajbi, K. (2020). Frameworks toward post/decolonial pastoral leaderships. Journal of Religious Leadership. 19(2), 98-128.

Morgan, J., & Sandage, S. J. (2016). A developmental model of interreligious competence. Archiv für Religionspsychologie / Archive for the Psychology of Religion, 38(2), 129-158. https://doi.org/10.1163/15736121-12341325

Pargament, K. (2007). Spiritually integrated psychotherapy: Understanding and addressing the sacred. Guilford Press.

Pargament, K., Desai, K. M., & McConnell, K. M. (2006). Spirituality: A pathway to posttraumatic growth or decline? In L. G. Calhoun & R. G. Tedeschi (Eds.), Handbook of posttraumatic growth: Research and practice (pp. 121-135). Erlbaum.

Trevino, K. M., Pargament, K., Krause, N., Ironson, G., & Hill, P. (2019). Stressful events and religious/spiritual struggle: Moderating effects of the general orienting system. Psychology of Religion and Spirituality, 11(3), 214-224. https://doi.org/10.1037/rel0000149

 

[i] The goals are elaborated with a case study in Doehring and Kestenbaum (in press).

[ii] Building on developmental assessments of intercultural competency, Morgan and Sandage have proposed a theoretical model of interreligious competency (IRC) where people have a greater capacity for spiritual empathy and “complexity in understanding (a) one’s own religiosity, and (b) other religious perspectives.” Jonathan Morgan and Steven J. Sandage, "A Developmental Model of Interreligious Competence," Archiv für Religionspsychologie / Archive for the Psychology of Religion 38, no. 2 (2016): 144.

[iii] Psychiatrist Judson Brewer (2021) writes compelling about the ‘addiction’ of anxiety and how to use mindfulness practices to make last changes in how people cope with stress.

[iv] Eugene Gendlin describes a 'felt sense' of one's body in this way: “The felt sense is the wholistic [sic], implicit bodily sense of a complex situation” (Gendlin 1996, p. 58).  Ann Weiser Cornell defines it as: “A felt sense is a fresh, immediate, here-and-now experience that is actually the organism forming its next step in the situation the person is living in” (2013, p.11).

[v] Pargament, Desai, and McConnell (2006, p. 130) defines spiritual integration as “the extent to which spiritual beliefs, practices, and experiences are organized into a coherent whole.”

[vi] “For religious individuals, pluralism often presents a particularly radical confrontation with the constructed nature of one’s own meaning system. Nietzsche (1907) predicted that

 most people are not willing to accept the degree to which they construct cultural and religious meaning systems. Recognizing the cultural construction of belief often seems to imply the contingency and relativity of deeply held morals and values; therefore, people will often resist such self-awareness to limit existential anxiety. Since religious diversity can often force anxiety related to this recognition, it is perhaps not surprising that encounters with religious difference can lead to prejudice and even violence (Hunsberger & Jackson, 2005). Conversely, such encounters can also be powerfully transforming for individuals and even entire religious traditions (Wuthnow, 2007).  Ricoeur (1967) described a “second naïveté” where individuals have faced the contingency of their morals and values, but nevertheless re-engage their religious traditions with full, post-critical awareness of the ambiguity of such participation. A similar description of mature faith is given by Tillich (1951), and re-emphasized by Neville (2013), who both urge the acceptance of broken symbols, which never fully capture the sacred that they point to, yet nevertheless offer a means for engaging that ineffable ultimate. From these perspectives, religious diversity is no longer a threat but an opportunity for deeper engagement and personal commitment” (Morgan & Sandage, 2016, p. 133).

[vii] The Developmental Model of Intercultural Sensitivity (DMIS) uses The Intercultural Development Inventory (IDI; Hammer, 2011; Hammer, Bennett, & Wiseman, 2003) to assess development across this spectrum of responding to cultural differences.

[viii] When academic degree programs do not include courses in comparative studies of religion supporting interreligious practices, students and religious leaders may perpetuate spiritual harm through interreligious naivete. For an introduction to how comparative studies shape interreligious dialogue, see Paul Hedges, Controversies in Interreligious Dialogue and the Theology of Religions (London: SCM Press, 2010).

[ix]  One’s orienting system refers to stable values, beliefs, practices, and relationships that guide the individual toward the realization of significant purposes in life (Pargament, 2007).

“The orienting system is an individual’s “general way of viewing and dealing with the world”

(Pargament, 2001, p. 99). It is multidimensional and includes core beliefs (e.g., life is fair), behavioral practices (e.g., diet), emotionality (e.g., anger), social connections (e.g., relationships with family/friends), and R/S factors (e.g., relationship with God). Resources within the orienting system such as strong social support and a secure relationship with God may be particularly helpful in the context of stressful life events by lending guidance and stability, thereby reducing the impact of those events on distress (Pargament, 2001). However, burdens within the orienting system such as negative emotions and unhealthy lifestyle behaviors are deficits that may increase distress after a disruptive life” (Trevino et al., 2019, p. 215).

[x] Lizardy-Hajbi uses the term “’post/decolonial’ in order to acknowledge both the separate contextual and theoretical streams from which challenges to coloniality have arisen in the literature, as well as to highlight their common foundational aims as critiques to colonial being-thinking-acting” Kristina Lizardy-Hajbi, "Frameworks toward Post/Decolonial Pastoral Leaderships," Journal of Religious Leadership 19 no. 2 (2020): 98-128.

Learning Covenant in Spiritual Care Courses

Confidentiality: Personal disclosures are not to be discussed outside of class without agreement and permission. Students can talk about their stress/emotional reactions with trusted others, as long as the focus is on them and not the content of what other students share. In case study assignments that are not fictional, students need to disguise the identity of care seekers. Students must be aware of and abide by the mandatory reporting laws of the state in which they provide professional caregiving. If they are designated spiritual caregivers within their religious tradition, they need to also be aware of what their religious organization requires. If students have reason to suspect or have first-hand knowledge of recent, current or ongoing child abuse or neglect perpetrated on a child currently under the age of 18 years, elder abuse, sexual and domestic violence, or threats of homicide or suicide in any of the pastoral situations they use for fulfilling the requirements of this course they need to seek immediate consultation with supervisors, denominational leaders, and the professor of this course so that proper reporting procedures can be ascertained. Current information on (1) "clergy as mandated reporters" and (2) links to state laws can be found at the Children's Bureau of the US Department of  Health and Human Services. Faculty will abide by the bounds of professional and Title IX reporting laws rather than absolute confidentiality. Under Iliff’s Mandatory Reporting Policy, all employees, with the exception of the Dean of the Chapel and Spiritual Formation,[i] are mandatory reporters. The primary purpose for sharing this information with the Title IX Coordinator is to ensure the impacted party receives information about rights and resources, and that Iliff is able to respond appropriately to such incidents.

Self-Differentiation: In preparing forum posts and responses, assignments, and spiritual care conversations, students are responsible for (1) tracking how they experience stress in their bodies and stress-related emotions, and (2) using practices that foster self-compassion and empathy, such that their emotional/stress reactions are resources for learning, not liabilities.

Levels of self-disclosure: The purpose of self-disclosure is to develop competencies in spiritual care, especially a commitment to one’s own process of spiritual integration that enhances self-differentiation and a capacity for empathy. The purpose of self-disclosure in this learning context is not for personal healing. In deciding how to use/disclose personal experiences in discussions and assignments, students need to track their levels of stress before they share in class discussions, and in assignments/forum postings, and to not disclose experiences that overwhelm their capacities for self-differentiation, spiritual integration, and critical thinking skills. Students need to use their support systems when they become overwhelmed and in making decisions about what kinds of personal experiences to share in weekly posts and journal/case study assignments.

Respect for differences: Students are responsible for using social and theological empathy to imaginatively step into and respect the worlds of those who are different from them in terms of beliefs, values, practices, and social location.

Group and team learning depend upon timely posts and assignments: Every effort must be made to post on time. If posts will be late, faculty, students must notify faculty, forum discussion groups, and/or learning partners. If assignments are consistently late and if late assignments jeopardize their learning partner’s deadlines, students may be required to withdraw from the course. Normally incompletes are not granted because all learning in the course is collaborative.

Availability of faculty: Faculty in spiritual care courses will normally respond within 24 hours to emails (Contact Carrie Doehring by email). Messages sent within Canvas are sometimes hard to track amidst other Canvas notifications. Spiritual care faculty offer support but not spiritual care or counseling and are available to help students with referrals for spiritual care, spiritual direction, and counseling. 

Self-care: If this course makes you aware of sources of stress you'd like to work on with professional support, please see consider accessing help through Iliff's EAP. 

Academic Standards: All students are expected to abide by Iliff’s statements on Academic Integrity, as published in the Masters Student Handbook.  Students should demonstrate academic and professional communication skills that include coherent expression of ideas, use of good grammar, and appropriate citation of sources referenced in responses and assignments. In this course, we use APA format for citations and references.  Iliff's writing lab has a link to suggested sites for writing resources and style guides. Use this link to find the Purdue Online Writing Lab, and their guide to APA 7 formatting.  All course participants should use inclusive language and language that respects the diversity of sexuality, gender, and sexual orientation.

Discussion posts and responses are also expected to meet these academic standards (vs. more casual standards that apply to other online conversations/emails). Please proofread assignments and discussion posts before you submit them. Seek support from Iliff's writing lab as needed.

 

[i] College and university chaplains are included in the category of Confidential Resources, which usually includes those working in the Counseling Center, Health Center, and the University Chaplain. Faculty/staff members who happen to be similarly licensed in their field (e.g., who may be accredited as professional chaplains or licensed mental health professionals). are not exempt from reporting. Student chaplains are usually mandated reporters.

Discussion posts and responses: 50% of grade Note: Each point is 1% of the final grade

W1- 4 Discussion – 10 points

W10 Discussion – 10 points

Grading Rubric for Weekly Forum Discussion Posts and Responses

7 points for discussion posts: 

3 points for responses:

Journal Assignment

Go to this page for details on this assignment: Week 6 Journal Assignment that takes you through the process of reflecting upon a particular experience of overwhelming stress. You will also do a literature search using terms that describe the kind of overwhelming stress you experienced and/or the beliefs from your spiritual/religious/cultural background that shaped your initial understanding and/or how you now understand this experience. (20%)

Spiritual Care Conversation assignments and discussions:

30% of grade

W2 Spiritual Care Conversation Assignment: Sign up with a learning partner or be assigned with one in your section so that you can meet during our gathering days’ time

W5 During Gathering Days you will schedule and record two 15” conversations spiritual care conversations about spiritual self-care practices with your partner (these will be recorded using instructions for saving iCloud recordings that generate transcriptions). In one conversation, you will be the spiritual caregiver practicing deep listening skills, and in the other conversation, you will be the spiritual care seeker describing spiritual self-care practices for coping with stress. You will also schedule your W8 spiritual care conversation

W7 Active Listening Assignment: Assessing active listening and spiritual differentiation using the Week 5 transcript – 10 points Week 7 Deep Listening Transcription Assignment

W7 Read your partner’s assignment and submit your conversation guide  –  5 points

W8 Two 15-20 minute spiritual care conversations with your learning partner and Carrie Doehring. In one conversation, you will be the spiritual caregiver, and in the other conversation, you will be the spiritual care seeker

W9 Spiritual Care Conversation Reflection Assignment: Week 9 Assignment: Spiritual Care Conversation Reflections (15%) 15 points

Final Grade Scale (Note: at Iliff professors determine grading scales they will use to assign final course grades) A 97-100; A- 93-96; B+ 89-92; B 85-88; B- 81-84; C+ 77-81; C: 73-76; C- 69-72; D+ 65-68; D 61-64; D- 57-60; F 0-59

 

 

Mandatory Week 5 Gathering Days Synchronous zoom gathering: Friday, Feb 11 from 1 - 5 p.m.

We'll review the course structure and expectations in the Week 1 module. Course materials for each week are organized into ten modules, which can be accessed through the Modules option on the left column of the Canvas menu. Week 1 Slides_ How the course works.pdf

If this course makes you aware of sources of stress you'd like to work on with professional support, please see details about these professional services available for Iliff students:

If you feel like you need professional support, please know that you are eligible to receive free services from EAP (Employee Assistance Program).  All of Iliff students are enrolled in the EAP.  This is a comprehensive support service that provides counseling, coaching, and thousands of other resources. Regardless of where you live, you have access to this service!  Usually, an EAP service is provided for staff and faculty in higher education, but we have extended it to Iliff students! 

Here is a summary of their services, and you can find all of their available services and how to access them by clicking HERE (Links to an external site.):

DateDayDetails
Jan 12, 2022WedWeek 1 Discussiondue by 06:59AM
Jan 19, 2022WedWeek 2 Discussiondue by 06:59AM
Jan 26, 2022WedWeek 3 Discussiondue by 06:59AM
Feb 02, 2022WedWeek 4 Discussiondue by 06:59AM
Feb 05, 2022SatWeek 4 Journal Assignment Draft of Parts 1 and 2due by 06:59AM
Feb 19, 2022SatWeek 6 Journal Assignmentdue by 06:59AM
Feb 23, 2022WedPosting the link to your zoom caregiver conversationdue by 06:59AM
Feb 23, 2022WedWeek 7 Deep Listening Transcription Assignmentdue by 06:59AM
Feb 26, 2022SatWeek 7 Post your conversation guide heredue by 06:59AM
Mar 12, 2022SatWeek 9 Assignment: Spiritual Care Conversation Reflections (15%)due by 06:59AM
Mar 16, 2022WedWeek 10 Discussiondue by 05:59AM