This advanced course integrates knowledge, capacities, and skills for practicing socially just, interreligious, and research-literate spiritual care of moral stress and injury. This course draws upon psychological research on acute moral stress/injury and moral foundations theory on how people use “intuitive ethics” when moral stress arises from conflicting values. Readings on socially just spiritual care focus on practices, beliefs, and values that lament harm done by religiously based violence. A spiritually integrative pedagogy uses (1) spiritual self-care practices and deep listening conversations about self-care; (2) a spiritually integrative assignment about a personal experience of moral stress; (3) conversations with a learning partner about this integrative assignment. These experiential components help students develop capacities for spiritual self-differentiation, empathy, and reflexivity. IST 2012 Pastoral Theology and Care is a prerequisite.

Mandatory Zoom Sessions are on Wednesday 5:30 pm - 6:45 pm MT in Weeks 2 & 4

Atari, M., Haidt, J., Graham, J., Koleva, S., Stevens, S. T., & Dehghani, M. (2022). Morality beyond the WEIRD: How the nomological network of morality varies across cultures. PsyArXiv (March 4). https://doi.org/10.31234/osf.io/q6c9r Atari, Haidt, Graham et al 2022 Morality Beyond the WEIRD HIGHLIGHTED.pdf

Barrs, K., & Doehring, C. (in press). An intercultural approach to spiritually oriented therapy of military moral injury. In S. J. Sandage & B. D. Strawn (Eds.), Spiritual diversity and psychotherapy. American Psychological Association. This chapter illustrates how Barrs and Doehring, spiritually-oriented therapists, draw upon moral foundations theory to articulate values underlying their caring for veterans experiencing military moral injury.  Barrs & Doehring in press An Intercultural Approach to Spiritually Oriented Therapy of Military Moral Injury.docx

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). There is a helpful interview about the book here by Ezra Klein, who talks with Dr. Brewer about Klein's habit of anxiety.

Doehring, C., (2019). Military moral injury: An evidence-based and intercultural approach to spiritual care. Pastoral Psychology, 68(1), 15-30. https://doi.org/10.1007/s11089-018-0813-5 

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 

Haidt, J. (2012). The righteous mind: Why good people are divided by politics and religion. Pantheon Books. On the website https://moralfoundations.org/ you can find a link to Chapter 7 in Jonathan Haidt’s (2012) The Righteous Mind.

Jennings, W. J. (2020). After whiteness: An education in belonging. Erdmanns. 

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 (Links to an external site.) 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

McClure, B. J. (2019). Emotions: Problems and promise for human flourishing. Baylor University Press. 

Moral Foundations Theory is described on the website https://moralfoundations.org/. On this page, you will also find a link to Chapter 7 in Jonathan Haidt’s (2012) The Righteous Mind.

Pargament, K., & Exline, J. J. (2021). Working with spiritual struggles in psychotherapy: From research to practice. Guilford. Available as an e-book at the Iliff library. NOTE: several students have reported trouble accessing the e-book. IT sent these instructions: Use this link.  On the webpage, click on the purple "I" under View Online, students will then need to click on Iliff login and log in using their Iliff credentials. 

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 (Links to an external site.),  host of the NPR show On Being

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.

Rambo, S., & Cadge, W. (Eds.), (2022). Chaplaincy and spiritual care in the twenty-first century: An introduction. University of North Carolina Press. Available as an e-book at the Iliff library. Part II on meaning-making has these helpful chapters (see below). Cadge & Rambo_2022_PART2 MEANINGMAKING_Chaplaincy And Spiritual Care.pdf 

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 

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 

Gottman, J. M., Cole, C., & Cole, D. L. (2019). Negative Sentiment Override in Couples and Families. In J. Lebow, A. L. Chambers, & D. C. Breunlin (Eds.), Encyclopedia of couple and family therapy (pp. 2019-2022). Springer International Publishing. https://doi.org/10.1007/978-3-319-49425-8_180          Gottman et al. 2019 Negative Sentiment Override.pdf 

Sandage, S. J., & Jankowski, P. J. (2013). Spirituality, social justice, and intercultural competence: Mediator effects for differentiation of self. International Journal of Intercultural Relations, 37(3), 366-374. https://doi.org/10.1016/j.ijintrel.2012.11.003       Sandage & Jankowski 2013 Spirituality, social justice, and intercultural competence.pdf 

Schnarch, D., & Regas, S. (2012). The Crucible Differentiation Scale: Assessing differentiation in human relationships. Journal of Marital and Family Therapy, 38(4), 639-652. https://doi.org/10.1111/j.1752-0606.2011.00259.x      Schnarch 2012 Crucible differentiation scale.pdf 

Our course is organized into weekly modules. Click on "Modules" on the left-hand list of navigation tabs (below Home ) to see the modules.

Spiritual Care courses at Iliff are grounded in the degree goal for the Masters of Arts in Pastoral and Spiritual Care, which describes Iliff’s distinctive approach to teaching spiritual care: Integrate knowledge, capacities, and skills for practicing socially just, interreligious, and research literate spiritual care through demonstrating 1) a spiritually integrative learning process; 2) spiritual self-differentiation; 3) spiritual and social empathy; 4) spiritual self-reflexivity; 5) research-literate spiritual care.

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. Socially just spiritual care courses build upon Iliff’s core value of social justice, taught and practiced throughout its curriculum.

Interreligious spiritual care builds upon an intercultural approach to spiritual care (Morgan & Sandage, 2016), and is ethically mandated for those practicing spiritual care in religiously-diverse contexts. The approach to interreligious spiritual care taught at Iliff builds upon core coursework in the comparative study of religion that understands how the ways we talk and think about religion are “entangled with imperialism” (Chidester, 2014, p. xvii). Interreligious spiritual care is essential for ensuring spiritually trustworthy leadership and relationships that respect the mystery and narrative truth of another’s spiritual and religious practices, values, and beliefs.

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.

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.

Self-differentiation helps community faith leaders and chaplains manage relational boundaries in the emotional intensity of intimate, family, work and learning community relationships. 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,)

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.

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.

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 builds upon Iliff’s core value of social justice, taught and practiced throughout its curriculum. For example, Dr. Kristina Lizardy-Hajbi 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” (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 (Morgan & Sandage, 2016), and is ethically mandated for those practicing spiritual care in religiously-diverse contexts.[ii] The approach to interreligious spiritual care taught at Iliff builds upon core coursework in the comparative study of religion that understands how the ways we talk and think about religion are “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). “We in the field of pastoral theology are challenged by the legacies of colonialism and the ways in which ‘care’ is—and has been—a colonizing practice” (Lartey & Moon, 2020, p. 3).  Comparative courses taught at Iliff use “an intensive, critical analysis of the interreligious dialogue project” as Dr. Jacob Kinnard describes and illustrated as follows:

It begins with a fundamental question that runs throughout the entire course: Is such dialogue even possible? Can members of different religious groups genuinely meet as equals, or does one group always have the discursive upper hand? Is there a hidden agenda in such dialogue?  More particularly, is it possible for Christians to dialogically engage with non-Christians without, either consciously or unconsciously, translating the religious language of the other into the religious language of the self?.... A guiding principle here is that interreligious dialogue involves risk, a kind of openness that necessarily makes one vulnerable, and that this vulnerability runs both ways…. Iliff students are well versed in the language of diversity, but perhaps less adept at the energetic engagement piece. (Kinnard, 2021, p. 1)

The term interreligious could appear to exclude spiritual care to those with humanist, agnostic, or atheist orientations, as well as those who reject the term spiritual in describing their traditions and communities (for example, Buddhist, Confucian, Hindu, or American Indian persons). Pastoral theologian Emmanuel Lartey addresses this issue:

An important feature of intercultural work, one that is now most powerfully evident across the world, is inter-religious interaction. The world as we know it now clearly recognizes the variety and diversity of religious traditions and human-value orientations. In ‘human-value orientations’, I would include non-theistic, atheistic, and humanistic life persuasions. The dialogical and interactive practices recommended in intercultural pastoral practice are particularly called for in inter-religious spiritual care. Intercultural pastoral care is currently at the forefront of the streams of inter-religious spiritual care that are bringing practitioners of care from different faith-based perspectives into collaborative action together in hospitals and institutions across the globe. (Lartey, 2020, p. 7)

As Lartey and Moon note, “ 'spiritual’ or ‘pastoral’ care should not be circumscribed to ‘faith’ traditions. Such a mindset limits what is considered spiritual or even religious” (2020, p. 5).  

To address the ways that the term interreligious excludes—even erases—values, beliefs, and practices not named as religious or spiritual, Iliff coursework uses a socially just approach to interreligious spiritual care that builds upon the teaching and scholarship of Iliff faculty. For example, Dr. Tink Tinker has written extensively about how terms like religion and spirituality are imposed upon American Indians to make aspects of their lives and communities ‘fit’ into categories used within western religious studies. Writing as a scholar, social activist, and practitioner, he describes how

Colonialism messes everything up. For 30 years I could never really figure out what to call my work in the community—in english to explain to non-Natives. My brother, who is heyoka ieska, suggested years ago that I, like himself, just use “traditional American Indian spiritual leader” when we had to fill in that blank on a couple’s marriage license—even though the colonialist language is problematic. We have neither “spirituality” nor “leaders” per se in the euro-christian sense in our languages, and the truth is that I never “led” anybody. I was merely present at 4Winds as another (yet key) community resource to which people could turn. (Tinker, 2020, p. 5)[iii]

Interreligious spiritual care is essential for ensuring spiritually trustworthy leadership and 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.

Figure 1. Spiritual care that does no harm promotes social justice, respects religious and cultural differences, and draws upon research on how aspects of religion and spirituality may be helpful or harmful.

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.

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[x] of spiritual trust[xi] 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.

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

Students are assessed each week on how they demonstrate spiritual self-care through reflexive descriptions exploring spiritual practices.

A course assignment used in advanced courses in posttraumatic stress, moral stress and injury requires students to complete a highly structured journal assignment about an overwhelming experience.[xii] Students use breath- or body-based spiritual practices throughout the process of completing this assignment. They describe these practices at the outset of the assignment. They then provide a 250-word description of the life experience they want to reflect upon. The section subheadings of the assignment take them through a spiritually integrative process of identifying and exploring

I model how to complete this assignment by sharing a journal assignment based on a traumatic childhood experience (in the PTSD course) and a morally distressing experience (in the moral stress course).  Students are required to do a literature search of psychological, theological, and religious studies and cite relevant research that helps them understand the experience they are reflecting upon.

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 themselves by separating past memories from present circumstances in a process of spiritual self-differentiation. Self-differentiation[xiii] 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). 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).[xiv] 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

For example, in weekly discussion forums students are required to describe what they learned from two of their peers' posts about key concepts in that week's readings that will enhance their practice of spiritual care. They are required to make one of these responses to someone who has not yet had a substantive response, so that everyone experiences being 'heard' in this discussion conversation. They are also required to track of what makes them want to respond to one person and not another, to see if they can also make responses to those they might hesitate to engage, for whatever reasons. The grading rubric includes this: demonstrates deep listening by referencing details from a group member’s post.

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:

One of the course assignments that assesses this learning goal requires students to work in partners, doing two back-to-back 10 to 15 minutes spiritual care zoom conversations, one in which they are in the role of caregiver; the other in the role of care receiver. There are two types of this ‘spiritual care conversation assignment in my courses’. In the first set of conversations (in week 4 or 5), students in the caregiver role invite those in the care receiving role to talk about what kinds of practices help them cope with stress or connect with goodness. I model how to use this kind of open-ended question in a spiritual care conversation with my teaching assistant (various video recorded conversations using deep listening skills are used as weekly learning resources).  Students complete iCloud recordings, which yield a transcript. They then use the transcriptions in their caregiving role to assess how well they were able to use spiritual practices that helped them prepare for and self-compassionately cope with stress during the conversation, use deep listening skills demonstrating interreligious spiritual care, and be self-differentiated.

The second set of conversations, usually in week 7 or 8, takes two forms. In introductory course on spiritual care, students have a second conversation with their same conversation partners that focus on an experience of stress involving moral or spiritual struggles, using a conversation guide that I have developed and used in about 25 workshops with healthcare professionals and religious leaders since the pandemic.  I model how to use the guide with a TA. Students are encouraged to use the guide in whatever ways are helpful to make sure these are spiritual care conversations and not therapy (a key distinction emphasized every week and in many examples of video conversations. Once again, they use the transcriptions to assess key concepts in the course.

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.

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

The spiritual care conversation assignments described above are used to assess how well students demonstrated this learning outcome. In advanced level courses, the second spiritual care conversation assignment requires learning partners to read each other’s journal assignments and then develop conversation guides that use open-ended guiding comments/questions focusing on their partner’s process of spiritual integration, and not on the overwhelming experience. Models of such conversation guides developed by TAs over the years, and demonstrated in video recordings of TAs using their conversation guides in a conversation with me about my process of spiritual integration, are available. Students submit these conversation guides to me so that I can review them and make sure students are not straying into the territory of therapy and are using interreligious skills. In many years of teaching this course, I have joined these conversations in a listening role. This spiritual care conversation assignment requires students to engage in and demonstrate spiritual reflexivity in more explicit ways than the less ‘advanced’ spiritual care conversation assignments.

Students demonstrate this outcome most explicitly in journal assignments requiring literature searches that include psychological research, and often implicitly in how they reference research cited in course readings in weekly discussions.

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.

Collaboration. (2004) Short Common Code of Ethics for Chaplains, Pastoral Counselors, Pastoral Educators and Students 1.3.

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

Crabtree, S. A., Bell, C. A., Rupert, D. A., Sandage, S. J., Devor, N. G., & Stavros, G. (2021). Humility, differentiation of self, and clinical training in spiritual and religious competence. Journal of Spirituality in Mental Health, 23(4), 342-362. https://doi.org/10.1080/19349637.2020.1737627

Doehring, C., & Kestenbaum, A. (In press). Introduction to interpersonal competencies. In S. Rambo & W. Cadge (Eds.), Chaplaincy and spiritual care in the twenty-first century: An introduction. 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.),. Chaplaincy and spiritual care in the twenty-first century: An introduction. 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.

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

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

The intercultural development inventory. International Journal of Intercultural

Jankowski, P. J., & Sandage, S. J. (2014). Meditative prayer and intercultural competence: Empirical test of a differentiation-based model. Mindfulness, 5(4), 360-372. https://doi.org/10.1007/s12671-012-0189-z

Kinnard, J. (2021). Interreligious dialogue: A critical analysis. Submitted in 2021 as part of Iliff’s contribution to a Wabash-funded project titled Educating Religious Leaders for our Multifaith Context.

Lartey, E. Y. A. (2020). Back to the future: intercultural, postcolonial and inter-religious streams in practical theology. Practical Theology, 1-12. doi:10.1080/1756073X.2020.1732096

Lartey, E. Y. A., & 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.

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.

Ruffing, E. G., Devor, N. G., & Sandage, S. J. (2018). Humility challenges and facilitating factors among religious leaders: A qualitative study. Journal of Spirituality in Mental Health, 1-23. https://doi.org/10.1080/19349637.2018.1520184

Sandage, S. J., Rupert, D., Stavros, G., & Devor, N. G. (2020). Relational spirituality in psychotherapy: Healing suffering and promoting growth. American Psychological Association. https://doi.org/10.1037/0000174-000

Shults, F.L., & Sandage, S.J. (2006). Transforming spirituality: Integrating theology and psychology. Baker Academic.

Thatamanil, J. J. (2020a). Integrating vision: Comparative theology as the quest for interreligious wisdom. In Critical Perspectives on Interreligious Education: Experiments in Empathy (pp. 100-124). https://doi.org/10.1163/9789004420045_008

Thatamanil, J. J. (2020b). Circling the elephant: A comparative theology of religious diversity. New York : Fordham University Press.

Tinker, T. (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). http://raceandreligion.com/JRER/JRER.html (View online)

 Tinker, T. (2020). Final colonization of American Indians, Part 1. Religious Theory E-Supplement to The Journal for Cultural and Religious Theory, June 1.

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

Ann Weiser, C. (2013). Something new, here & now: Breaking free of the habitual. Psychotherapy Networker, 37(6).

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

[ii] Interreligious spiritual care fulfills ethical mandates of spiritual care professionals described in the Common Code of Ethics for Chaplains, Pastoral Counselors, Pastoral Educators and Students:

When spiritual care professionals behave in a manner congruent with the [following] values of this code of ethics, they bring greater justice, compassion, and healing to our world:

While MAPSC students include those who intend to practice tradition-specific forms of spiritual care within their communities of faith, an interreligious approach is needed for collaboration with those outside their faith communities and for those within their communities who are religiously multiple or spiritually fluid.

for adjectives such as “euro-christian,” “christian,” “methodist,” “quaker,” “european,” and “american” [as] intentional. While the noun might be capitalized out of respect for each Christian—as for each Muslim or Buddhist—using the lower case “christian” or “biblical” allows us to avoid any unnecessary normativizing or universalizing of any principal euro-christian institutional political or religious category. I have likewise avoided capitalizing adjectives such as american, amereuropean, european, etc., for the same reasons. Paradoxically, I insist on capitalizing the w in White (adjective or noun) to indicate a clear cultural pattern invested in Whiteness that is all too often overlooked or even denied by american Whites. (Tinker, 2014, p. 2)

[iv] The components of interreligious spiritual care integrated in this description of interreligious spiritual care can be understood as an elaboration of what comparative scholar John Thatamanil (2020a, p. 119) calls interreligious wisdom: “In sum, interreligious wisdom is a matter of comportment that generates first order knowledge about ultimate reality and the world by integrating what one has come to see about the world through more than one set of religious lenses. To train oneself in the dispositions and capacities prized by two or more religious ways of being in the world and to integrate those dispositions and capacities into embodied knowing is the desired goal of interreligious wisdom. At its deepest and best, such wisdom is not merely a matter of conceptual learning—it is information about other traditions that now is integrated alongside information previously known about one’s home tradition.”

[v] The term ‘intercultural humility’ has been described as a capacity that is foundational to the development of intercultural skills. The use of the term humility throughout this proposal draws upon research by psychologist of religion Steve Sandage and colleagues, who define humility as “a multidimensional construct that includes (a) accurate self-awareness (e.g., knowing one’s strengths and limitations), (b) a receptive orientation toward others, including an appreciation

for human differences, and (c) the capacity for self-regulation of emotions, particularly shame and pride (Davis, Worthington, & Hook, 2010; Exline & Hill, 2012; Jankowski & Sandage, 2014; Jankowski, Sandage, & Hill, 2013; Paine, Jankowski, & Sandage, 2016)” (Ruffing et al., 2018, p. 2).

[vi] Many of the concepts (such as differentiation of self, humility, interreligious competence, religious coping, religious and spiritual struggles, moral stress, orienting systems) used throughout these learning goals and in spiritual care courses are based upon psychological research operationalizing these concepts in quantitative studies and exploring them in qualitative studies and clinical practice by leading psychologists of religion such as Ken Pargament and Steve Sandage. Sandage has collaborated on many research projects involving seminary students, religious leaders, and spiritually oriented therapists, often demonstrating positive correlations among these often interrelated variables related to spiritually-oriented caregivers: use of contemplative practices, humility, differentiation of self, intercultural competence, religious and spiritual competence, forgiveness, and commitments to social justice. The findings from these studies are too numerous to cite here, but overall demonstrate important correlations involving differentiation of self and humility, which support the learning goals and outcomes elaborated here. For example, Jankowski & Sandage (2014) demonstrated that meditative prayer practices, differentiation of self (DoS) and dispositional gratitude (increased meditative prayer corresponded with increased DoS, and increased DoS corresponded with increased intercultural competence). They concluded that “dispositional gratitude and DoS demonstrated mediating effects, suggesting that meditative prayer may foster positive emotion and self-regulation capacity, which then may facilitate increased ability to effectively navigate cultural differences. Dimensions of appreciation, noticing, and non-judgmental and nonreactive receptiveness seem to be underlying, unifying mechanisms of the association among constructs” (Jankowski & Sandage, 2014, p. 370). Research studies like this are helpful in explaining why and how students find the use of calming (breath- and body-based) spiritual practices helpful in spiritually integrative learning.

[vii] Shults and Sandage (2006) first articulated this relational understanding of spirituality. They and many colleagues have tested various components of this differentiation-based spirituality among samples of seminary students, religious leaders, distressed adults, and spiritually oriented therapists. Most recently they have elaborated this model in an APA-published book: Relational spirituality in psychotherapy: Healing suffering and promoting growth (Sandage et al., 2020)

[viii] Building on development assessments of intercultural competency, Morgan and Sandage (2016) 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” (p. 144.)

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

[x] 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).

[xi] Thatamanil (2020b) describes how religions provide 'interpretive schemes' for understanding suffering, and 'therapeutic regimens' for spiritual practices and rituals that help people experience a transcendent sense of trust. He describes interreligious learning as a process of co-creating meanings in an ongoing process of interreligious learning.

[xii] I developed this assignment about 17 years ago and have used it in courses on PTSD, moral stress, and sexuality ever since then.

[xiii] Differentiation of self is a developmental capacity for self-regulation that comes from Bowen’s Family Systems Theory. Within the high stakes relational dynamics of families, people become more self-differentiated when they can monitor their emotions, their desires for closeness or distance, and relate in non-reactive, prosocial ways (Kerr & Bowen, 1988)

[xiv] 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.

[xv] 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).

[xvi]  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).

[xvii] 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.

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. 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.

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. Using body or breath-based calming practices will help students track their levels of stress before they share in class forums and discern whether/how much to share, keeping in mind that the goal is to learn about spiritual integration and care.

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 details about these professional services available for Iliff students in Iliff's EAP.  This comprehensive support service 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! 

Telephone counseling
Personal counseling
Peak performance coaching
Legal services
Debt counseling
Child and elder care
Caregiver benefits
Self-help resources
Wellness Center
Lifestyle benefits
Stress assessment and services
and more!

[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.

NOTE: This EAP, like many others, will not pay for ongoing therapy. When you call to request a therapist, make sure you indicate that you need help with a current problem and that the # of sessions EAP offers will help you focus on this problem. Then, be specific about the problem. For example, "I need a couple of therapy sessions to help me manage psychological struggles with [trauma, depression, anxiety, grief] that is making it hard for me to complete course requirements. I do not need ongoing therapy."  You can use this service as often as you need to, as long as you say you need several sessions and are specific about the problem you need help with.

If you know a therapist you'd like to work with, contact them to see if they are/would be able to be listed as a referral on this EAP program.  Then, you can request this therapist when you make your EAP call.

I do hold every one of you in my prayers and thoughts as you navigate these last weeks of the winter quarter.  I know that some of you feel thinly stretched as you juggle multiple demands of life - school, work, family, and other essential matters of your life.  I also know that many of you have good support systems, including your academic advisor at Iliff.  However, if you feel like you need professional support, please know that you can receive free services from EAP (Employee Assistance Program).  All Iliff students are enrolled in the EAP.  This comprehensive support service 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! 

Telephone counseling
Personal counseling
Peak performance coaching
Legal services
Debt counseling
Child and elder care
Caregiver benefits
Self-help resources
Wellness Center
Lifestyle benefits
Stress assessment and services
and more!

Discussion posts and responses: (5 0% of grade Note: Each point is 1% of the final grade)

W 1- 4, 10 Discussion – 10 points each week (7 points for discussion post; 3 points for responses)

W4: During the week 4 zoom session, we will review how to record zoom videos and save them to iCloud using your Iliff pro accounts. and then you and your partner will record two 15” conversations spiritual care conversations about spiritual self-care practices. In one conversation, you will be the spiritual caregiver, opening the conversation with the question "Describe an experience of moral stress and how you practiced spiritual self-care." You will then use a following, listening style of communication to practice deep listening skills. In the other conversation, you will be the spiritual care seeker describing spiritual self-care practices that connect you to goodness. You will post the link to your zoom conversation:

Please copy and paste the link to the zoom recording in which you were guiding and doing deep listening. Double-check that you have included the password. Often it needs to be copied and pasted as a separate line. 

W6 Deep Listening Assignment (Monday, May 2): Reflecting on your deep listening capacities using the Week 4 transcript (15 points)

Week 6 Deep Listening Transcription Assignment

In completing this assignment, you will be using key concepts and quotations from these course readings below. You might find it helpful to look at what you posted about these readings.

In terms of formatting quotations and references, it may be easiest to use APA formatting using parenthetical references as follows: (Learning Goals, p. #); (Doehring & Kestenbaum, 2022, p. #).  Note that the period comes after and not before the parenthetical references at the end of a sentence, as in (Author, Year, p. #).  You can cut and paste the full bibliographical information as formatted below at the end of your assignment. You may use an alternative formatting style if you wish.

You will be referencing these two course resources in completing this assignment:

You will also be quoting from the transcription of your conversation where you were listening. This page helps you generate a transcription: Zoom audio transcription   Note: You do not need to include the transcription in your assignment. You will be using it to quote what you said.

Please complete your assignment in a word file, if possible. Begin the name of your file with your last name (e.g., Doehring Week 6 Deep Listening Reflections). Upload your word file to this Week 6 Assignment page.

a. Provide quotations from both the learning goals and Doehring and Kestenbaum (2022) that describe the importance of trusting the process of spiritual care.

b. Describe whether/how spiritual self-care practices helped you trust the process of doing the deep listening conversations and completing this Week 6 assignment. Illustrate by referring to a moment in the conversation when your practices were or were not helpful.

a. Provide quotations from both the learning goals and Doehring and Kestenbaum (2022) that describe the importance of interreligious spiritual care

b. Comment on whether/how you were able to use deep listening to pay attention to the words/phrases used by your partner by making affirming responses using the words/phrases you remember, in a following style (that is, you do not interpret or translate their words into your own words; you do not share your own experience). 

a. Provide quotations from both the learning goals and Doehring and Kestenbaum (2022) that describe the importance of spiritual self-differentiation for deep listening.

b. Comment on a 'jarring moment' in listening to your partner's reflections and whether/how your spiritual practices helped you respect the mystery of who they are and the stress/struggles/suffering they experienced.

c. Comment on a moment when your story 'resonated with' (felt similar to) your partner's and whether how this could help or hinder you from listening deeply.

W3: Draft sections 1 and 2 of the journal assignment; provide terms you will use for your literature search. (graded as complete/incomplete)

In order to make sure you are not getting "stuck" in deciding what experience to write about for your journal assignment, I want you to draft Parts 1 and 2 of your journal assignment:

Part 2. Describe a life-changing experience of overwhelming stress that involved core
values and beliefs (150 - 300 words) 

I'd also like you to tell me what words you are going to use when you do a search on Iliff Libraries databases.  You will find links for videos on how to do literature searches on this page: Literature search: Resources

Please submit this Week 3 assignment as a word document, so that I can download it and add comments to your word file. This enables you to save the file with these comments. Title your
word file as follows: Last name_First name_Journal_Assignment Draft: (e.g.,
Doehring_Carrie_Journal_Assignment)

W7 (Tuesday, May 10): This detailed outline 2022 4 12 Updated Journal Assignment Requirements, Grading, and Outline.docx guides you through the process of reflecting upon a particular experience of overwhelming stress involving religious, spiritual, or moral struggles. You will also do a literature search using terms that describe the kind of overwhelming stress and struggles 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. Here is a page on how to do a

I have included several videos made by Dr. Michal Saxton on literature searches below.  You can also find these videos and more by going to the Iliff library and then selecting the tab "Services" and then selecting the tab for the library.iliff.edu/research-center/ , where you will find two helpful links:

 View library guides provides a list of guides on different topics, including practical theology.

Watch Research Videos has links to the videos posted below and other helpful videos.

Note: Iliff students only have access to the databases, books, and e-books available in Iliff's library.  If your search on the Primo, the library catalog at both Iliff and DU's libraries, turns up an article in a database that only DU students can access (for example, in PsycINFO, the database for psychological studies), email one of our JDP students, Justin Friel and Matthew Webber, who have offered to help you track down articles that look especially helpful.

Here is the section from the Journal Assignment Outline about your literature search:

While you draft the sections of your journal assignment, you can begin your literature search for religious, theological, psychological, and cultural studies on the kind of stress/suffering you are describing (e.g., moral, religious, and/or spiritual struggles arising from COVID, racial violence, our climate crisis, complex grief, religiously based prejudice, sexual discrimination and violence, reproductive choices and loss, parental and relational struggles, etc.).

Below you will find several videos that will help you identify which subject headings and key terms are most relevant for finding scholarship and research on your experience of stress/suffering. For example, if you are writing about a pandemic experience of moral stress and injury, likely key terms are trauma, moral injury, COVID, and pandemic.

You are required to find and quote from at least four references from a literature search in both the ATLA database and psychological databases. At least one of these four references needs to be from psychological studies. The journal Pastoral Psychology is often a helpful resource that is included in the ATLA database. Some of the articles from the journal Religions draw upon social scientific research. Keep an eye out for references to Ken Pargament’s research in reference lists of the psychological articles, chapters, and books you find in your literature search. Other references from your literature search can be used to help you explore your beliefs and values about suffering and overwhelming stress, especially within your own religious and spiritual traditions (e.g., Christian, Jewish, Buddhist, or humanist beliefs specific to your traditions and practices).

When you find an article that is relevant, look for the Key Terms that may be listed after the abstract, to see if any of these would help you in your literature search.  For example, in Doehring (2019), there are these key terms after the abstract: spiritual practices spiritual orienting systems, traumatic grief, ambiguous grief, suicide, religious coping, religious and spiritual struggles, music, religious multiplicity.  If one of these terms, such as ambiguous grief, is relevant, use that term in your next search.  Look also, in the References listed at the end of an article or chapter, to look for helpful articles/books.

Reading research about your experiences of suffering can be unsettling for several reasons.  It can make us feel as though we are under the 'medical/clinical gaze' of those in a professional hierarchy whose access to social resources buffers them from the kind of suffering we have experienced. Our experiences with healthcare professionals may well confirm this experience of the medical gaze.  Our suffering is often caused/exacerbated by intersecting aspects of our identity (e.g., gender, racial, sexual orientation, religious, age identity), and these aspects of our identities are often ignored or discounted by healthcare professionals and in research studies. Pay attention to research studies only drawing upon a sample of psychology undergraduates mostly identified as white. Note these limitations in a footnote.  The research we will read about moral foundations theory uses culturally and globally diverse samples, noting that most of the research on moral reasoning and intuition is done with WEIRD samples (Western, Educated, Industrial, Rich, and Democratic).

Some students have commented on the challenge of incorporating academic/research genres of writing into the personally reflexive writing in your journal assignment.  You can reference research and scholarship in a footnote, as I sometimes did in the sample journal assignment I wrote.

Video by Dr. Micah Saxton on how to do a literature search using the catalog called Primo on Iliff's library website

Video by Dr. Micah Saxton on how to do a literature search using the database ATLA on Iliff's library website

Video by Dr. Micah Saxton on how to do a literature search using the psychology databases on Iliff's library website

W8 Due Thursday, May 19) Read your partner’s journal assignment and submit your conversation guide Week 8 Posting your conversation guide (5 points)

W9 (Scheduled with your partner/s for a time on May 24 - 27) Do two 25–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. Sign-Up for a Week 9 Conversation time

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

Date	Day	Details
Mar 29, 2022	Tue	Week 1 Discussion	due by 05:59AM
Apr 05, 2022	Tue	Week 2 Discussion	due by 03:59AM
Apr 12, 2022	Tue	Week 3 Discussion	due by 03:59AM
Apr 15, 2022	Fri	Week 3 Journal Assignment Draft of Parts 1 and 2	due by 03:59AM
Apr 19, 2022	Tue	Week 4 Discussion	due by 03:59AM
Apr 21, 2022	Thu	Post the link and password for your zoom conversation as the deep listener	due by 03:59AM
May 03, 2022	Tue	Week 6 Deep Listening Assignment (Due Monday, May 2) (15 points)	due by 03:59AM
May 11, 2022	Wed	Week 7: Posting/emailing your journal assignment	due by 03:59AM
May 20, 2022	Fri	Week 8 Posting your conversation guide: Due Thursday, May 19	due by 03:59AM
May 31, 2022	Tue	Week 10 Discussion	due by 03:59AM

MoralStress,Resilience,Integration

Instructor: Carrie Doehring, PhD

Course Synopsis:

Week 6 Deep Listening Transcription Assignment