This hybrid course is an introduction to the practice and theology of spiritual and pastoral care using spiritual, theological, psychological, and ethical perspectives. You will learn and practice competencies in socially just, interreligious, and research literate spiritual care. The course’s competency-based pedagogy will help you identify and spiritually integrate your own experiences of stress while learning and practicing the ways that spiritual care is different from mental health care.
We'll review the course structure and expectations in the Week 1 module. Course materials for each week will be organized in ten modules, which can be access through the Modules option on the left column Canvas menu.
You have 1 required textbook for this cours
e:
Doehring, C.
(2015).
The practice of
pastoral care: A postmodern approach
(Revised and Expanded E
d.). Westminster John Knox.
Not 2
005
edition.
Zoom Synchronous Gathering Days:
Wednesday, October 13, 1 - 5 pm; Thursday, Oct. 14, 8 a.m. - 10.30
The following content will help orient you to the course structure, process, and requirements for success:
65% of grade Note: Each point is 1% of the final grade W1 Discussion – 10 points W2 Discussion – 10 points W3 Discussion – 10 points W4 Discussion – 10 points W6 Discussion – 10 points W9 Discussion – 10 points W10 Discussion – 5 points Grading Rubric for Weekly Forum Discussion Posts and Responses Full Marks: 10/10 [One point will be taken off for each of the ten rubric points that are not met.] 35% of grade W3 Spiritual Care Conversation Assignment: Find a partner -1 point for on time completion W5 During Gathering Days you will record your first spiritual care conversation with your partner during our class time on Wednesday, October 13, from 1 to 5 pm MT W6 Schedule your W7 spiritual care conversation W7 Record two 15 to 20 minute spiritual care conversations with your learning partner. In one conversation, you will be the spiritual caregiver, and in the other conversation, you will be the spiritual care seeker – 9 points W8 Spiritual Care Conversation Reflection Assignment: how you did/did not demonstrate course learning outcomes in this spiritual care conversation. Upload your spiritual caregiver video and your reflections to (1) the Week 8 Assignment and (2) to the Week 9 Spiritual Care Discussion Group Page – 25 points PART 1: Transcription of what you said as a caregiver Create a WORD document (use your last name to begin the file name) in which you: Transcribe everything you said as the caregiver with brief summaries of what the care seeker said PART 2: Reflections on your process of spiritual integration: Comment on whether/how you were able to use calming practices that helped you PART 3: Reflections on your role as spiritual care guide/listener SPIRITUAL SELF-DIFFERENTIATION: After re-reading the description of spiritual self-differentiation in the Learning Goals, describe how well you were able to practice self-differentiation during the conversation by describing one particular moment in the conversation that was jarring, overwhelming, puzzling and made you want to disengage, fuse, fix, get more details, tell your story, etc. SPIRITUAL AND SOCIAL EMPATHY: After re-reading the description of spiritual and social empathy in the Learning Goals, draw upon a moment in the conversation to describe how well you were able to practice SPIRITUAL REFLEXIVITY: After re-reading the description of spiritual reflexivity in the Learning Goals, draw upon a moment to describe how spiritual care does/might further explore values and/or beliefs. Upload your spiritual caregiver video and your reflections to (1) the Week 8 Assignment and (2) the Week 9 Spiritual Care Discussion Group Page (25 points) Grading Rubric for Week 8: Major Course Assignment Full Marks: 25/25 Points will be taken off for each of the six rubric points that are not met. Final Grade Scale (Note: at Iliff professors determine grading scales they will use to assign final course grades) A 100-97; A- 96-93; B+ 92-89; B 88-85; B- 84-81; C+ 81-77; C: 76-73; C- 72-69; D+ 68-65; D 64-61; D- 60-57; F 0-59 Discussion posts and responses:
Spiritual Care Conversation Assignments and Discussions:
Week 1 Slides_ How the course works.pptx
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 (cdoehring@iliff.edu). 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: Self-Care through Iliff's Employee Assistance Program
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.
[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.
2021 Learning Areas and Goals for Spiritual Care Courses
Carrie Doehring cdoehring@iliff.edu
6-29-2021
Lifelong learning
Learning spiritual care is a lifelong integrative process that weaves together knowledge, attitudes, relational capacities, and interpersonal skills. Spiritual care courses at Iliff require students to learn and practice spiritual self-care and integration, and spiritual care conversations with learning partners. Experiential and integrative learning helps students develop learning goals for their spiritual care coursework and contextual learning in internships or clinical pastoral education.
Learning socially just, interreligious, and research literate spiritual care[i]
Socially just spiritual care pays attention to interacting social advantages and disadvantages that contribute to unjust ideas and policies that produce and normalize inequities based on race, gender, sexual orientation, or other aspects of someone’s social identity.[ii] Antiracist and “post/decolonial leadership frameworks “resist and dismantle the systems that have allowed for injustices and violences (racial and otherwise) to flourish for centuries”(Lizardy-Hajbi, 2020, p. 99).
Community faith leaders and chaplains bring knowledge, leadership and interpersonal capacities, and communication skills for dismantling the ways that religious and spiritual practices, values, and beliefs have caused harm, especially when they are used to justify inequities based on race, gender, sexual orientation, or other aspects of someone’s social identity.
Spiritual care needs to be both intercultural and interreligious in order to
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 toxicity 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 justify an anti-science agenda and literal reading of selective scared texts that causes harm. For example, religiously-based denial of global warming perpetuate 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 and justice with global and ecological justice. Life-giving spiritual practices help people (1) deepen awareness of their stress responses; (2) hold these stress responses with self-compassion; (3) experience the goodness of their relational webs that may include transcendent and immanent goodness (e.g., with creation, God, Buddha, Allah),and (4) share lament and interrogate suffering and injustice. This process of spiritual integration is what helps community faith leaders and chaplains spiritually trust the process of lifelong learning in ways that ground them in what is life-giving within 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 who
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 bodily 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).[iii][iv] 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).[v] 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
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:
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
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.
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.
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.
Kendi, I. X. (2019). How to be an anti-racist. One World.
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] Kendi (2019) defines “a racist policy [as] any measure that produces or sustains racial inequity between racial groups” (p. 18) and “A racist idea is any idea that suggests one racial group is inferior or superior to another racial group in any way” (p. 20).
[iii] 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.”
[iv] “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).
[v] 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.
[vi] 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).
[vii] 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).
[viii] 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.
IST 2012 Pastoral Theology and Care Fall 2021 Hybrid
Date of revision: Sept. 11, 2021 [note: this syllabus will be fine-tuned, usually with the addition of optional reading as we go along]
Faculty: Carrie Doehring cdoehring@iliff.edu Jeff Zust jzust@du.edu
Course Requirements
Learning Covenant
Learning Goals
Doehring, C. (2015). The practice of pastoral care: A postmodern approach (Revised and Expanded Ed.). Westminster John Knox. Note: Do not buy the 2005 edition.
All other readings will be posted.
Discussion posts and responses: 65% of grade Note: Each point is 1% of the final grade
W1 Discussion – 10 points (every week 7 points will be for your initial post and 3 points for your response)
W2 Discussion – 10 points
W3 Discussion – 10 points
W4 Discussion – 10 points
W6 Discussion – 10 points
W9 Discussion – 10 points
W10 Discussion – 5 points
Grading Rubric for Weekly Forum Discussion Posts and Responses
Full Marks: 10/10 One point will be taken off for each of the ten rubric points that are not met.
Spiritual Care Conversation assignments and discussions: 35% of grade
W3 Spiritual Care Conversation Assignment: Find a partner -1 point for on time completion
W6 Schedule your W7 spiritual care conversation
W7 Record two 15–20-minute spiritual care conversations with your learning partner. In one conversation, you will be the spiritual caregiver, and in the other conversation, you will be the spiritual care seeker – 9 points
W8 Spiritual Care Conversation Reflection Assignment: how you did/did not demonstrate course learning outcomes in this spiritual care conversation. Upload your spiritual caregiver video and your reflections to (1) the Week 8 Assignment and (2) to the Week 9 Spiritual Care Discussion Group Page – 25 points
Grading Rubric for Week 8: Major Course Assignment
Full Marks: 25/25 Points will be taken off for each of the six rubric points that are not met.
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 Note: Our course is organized in Modules (click on the upper left-hand link), where you will find the Week 1 Instructions, and the Week 1 Discussion
Week 2
Week 3
Week 4
Week 5 Gathering day classes are held on zoom on Wed., Oct. 13, 1 - 5 pm (in the second half of our time you will record your first spiritual care conversations with your partners) Thur., Oct. 14, 8 a.m. – noon: We may not use all of this time, but please set it aside in your schedule for now.
Week 6
Week 7
Note: there is no discussion forum this week.
Week 8: Major Course Assignment.
PART 1: Transcription of what you said as a caregiver: Create a WORD document (use your last name to begin the file name) in which you transcribe everything you said as the caregiver with brief summaries of what the care seeker said
PART 2: Reflections on your process of spiritual integration: Comment on whether/how you were able to use calming practices that helped you
PART 3: Reflections on your role as spiritual care guide/listener
SPIRITUAL SELF-DIFFERENTIATION: After re-reading the description of spiritual self-differentiation in the Learning Goals, describe how well you were able to practice self-differentiation during the conversation by describing one particular moment in the conversation that was jarring, overwhelming, puzzling and made you want to disengage, fuse, fix, get more details, tell your story, etc.
SPIRITUAL AND SOCIAL EMPATHY: After re-reading the description of spiritual and social empathy in the Learning Goals, draw upon a moment in the conversation to describe how well you were able to practice
SPIRITUAL REFLEXIVITY: After re-reading the description of spiritual reflexivity in the Learning Goals, draw upon a moment to describe how spiritual care does/might further explore values and/or beliefs.
Upload your spiritual caregiver video and your reflections to (1) the Week 8 Assignment and (2) the Week 9 Spiritual Care Discussion Group Page (25 points; see rubric above)
Week 9
Week 10
Bibliography: All of our readings and resources referenced each week are also gathered here so that you can quickly find a reading or resource from a past week. 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). 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. (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 4-11-2021.docx Doehring, C., & Arjona, R. (2020). A spiritually integrative digital pedagogy In K. Ott & D. Stephens (Eds.), Teaching sexuality and religion: Perspective transformation and embodied learning (pp. 127-143). Routledge. Doehring & Arjona.pdf Doehring, C., & Kestenbaum, A. (2021). 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 June 13 2021.docx Graham, L. K. (2017). Moral injury: Restoring wounded souls. Abingdon Press. (available as an e-book at Iliff). 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). 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. 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_JRL_Processes toward Postdecolonial Pastoral Leaderships.pdf 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 being aware of white-body supremacy. “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: https://livingexperiment.com/trauma-1/ 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). http://raceandreligion.com/JRER/JRER.html (View online); https://search.ebscohost.com/login.aspx?direct=true&db=lsdar&AN=ATLA0002000954&site=ehost-live 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] Helpful readings/websites on meaning-making: Patheos 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 Futureof Transreligious Theology [Open Theology].pdf Helpful Readings/Websites on Suicide Prevention https://theactionalliance.org/faith-hope-life https://qprinstitute.com/ https://www.mentalhealth.va.gov/docs/va029assessmentguide.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 FILMS EXCERPTS OF SPIRITUAL CARE CONVERSATIONS GRAND TORINO: plot summary: Walt Kowalski (Clint Eastwood) is an embittered Korean War veteran who has just lost his wife. The world has changed around him as well. His once all-white neighborhood is now mostly Southeast Asian and he has a Hmong family living next door. He doesn't get along with his sons and is out of touch with his grandchildren, all of whom seem more interested in getting his house than anything else. His pride and joy, however, is his mint condition 1972 Gran Torino. When the Hmong teenager who lives next door, Thao Lor (Bee Vang), is challenged by his cousin and other local gang members to steal it, Walt almost shoots him. Gradually, however, he realizes he has more in common with his neighbors than his own family, and becomes something of a neighborhood hero when he prevents the gangbangers from forcing Thao into their car. He gradually takes Thao under his wing, teaching him a few things about life and helps getting him a job. Walt's intervention has a price, however, when the gang shoots up Thao's house and attack his sister Sue (Ahney Her). For Walt, it's time to take action, though not in a way you would expect.—garykmcd https://www.imdb.com/title/tt1205489/plotsummaryDoehring, C. (2015). The practice of pastoral care: A postmodern approach (Revised and expanded ed.). Westminster John Knox.
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
The Role of Faith Community Leaders in Preventing Suicide.pdf
Examples of Spiritual Care
Weekend Edition NPR story (September 4, 2021); Chaplain David Sparks Has Comforted Military Families For Decades.
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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:
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Faculty
Carrie Doehring Email: cdoehring@iliff.edu
Jeff Zust email: Jeff.Zust@du.edu
Date | Day | Details | |
Sep 14, 2021 | Tue | Week 1 Discussion | due by 05:59AM |
Sep 17, 2021 | Fri | Week 1 Response | due by 05:59AM |
Sep 21, 2021 | Tue | Week 2 Discussion | due by 05:59AM |
Sep 22, 2021 | Wed | Check your Week 2 Zoom Group | due by 05:59AM |
Sep 24, 2021 | Fri | Week 2 Response | due by 05:59AM |
Sep 28, 2021 | Tue | Week 3 Discussion | due by 05:59AM |
Oct 01, 2021 | Fri | Week 3 Response | due by 05:59AM |
Oct 05, 2021 | Tue | Week 4 Sign Up for Learning Partners | due by 05:59AM |
Oct 05, 2021 | Tue | Week 4 Discussion | due by 05:59AM |
Oct 08, 2021 | Fri | Week 4 Response | due by 05:59AM |
Oct 13, 2021 | Wed | Mandatory Zoom Wednesday, Oct 13 1 - 5 pm MT | due by 07:59PM |
Oct 14, 2021 | Thu | Mandatory Zoom Thursday, Oct 14 8- noon MT | due by 02:00PM |
Oct 19, 2021 | Tue | Schedule your spiritual care conversations | due by 05:59AM |
Oct 19, 2021 | Tue | Week 6 Discussion | due by 05:59AM |
Oct 19, 2021 | Tue | Optional Zoom Hour Tuesday 5.30 pm MT | due by 11:30PM |
Oct 22, 2021 | Fri | Week 6 Response | due by 05:59AM |
Oct 28, 2021 | Thu | Week 7 Assignment: Posting your zoom conversation | due by 05:59AM |
Nov 05, 2021 | Fri | Week 8: Spiritual Care Reflections (25% of your grade) | due by 05:59AM |
Nov 09, 2021 | Tue | Week 9 Discussion | due by 06:59AM |
Nov 12, 2021 | Fri | Week 9 Response | due by 06:59AM |
Nov 16, 2021 | Tue | Week 10 Discussion | due by 06:59AM |
Nov 19, 2021 | Fri | Week 10 Response | due by 06:59AM |