Western cultures are becoming increasingly cognitive. While this trend has produced many advances in science and related fields, it has also resulted in the neglect of human emotions and bodies in many domains. This article argues that spiritual care practitioners can counterbalance this trend through the embodiment of five specific attitudes summarized by the acronym HAVE-H ((a) honoring the origins of perception; (b) acknowledging the inevitability of projection; (c) validating experiential neutrality; (d) embodying a commitment to truth; and (e) holding space for metaphysics/transcendence/time).
Abu-RaiyaH.PargamentK.KrauseN.IronsonG. (2015).
Robust links between religious/spiritual struggles, psychological distress, and well-being in a national sample of American adults. American Journal of Orthopsychiatry,
85(6), 565–575. https://doi.org/10.1037/ort0000084
2.
Abu-RaiyaH.PargamentK.KrauseN. (2016).
Religion as problem, religion as solution: Religious buffers as the links between religious/spiritual struggles and well-being/mental health.Quality of Life Research,
25(5), 1265–1274. https://doi.org/10.1007/s11136-015-1163-8.
3.
AlsopR.FitzsimonsA.LennonK. (2002). Theorizing gender: An introduction.
Polity.
4.
BibbyR. W. (2017). Resilient gods: Being pro-religious, low religious, or no religious in Canada.
UBC Press.
5.
ButlerJ. (1990). Gender trouble: Feminism and the subversion of identity.
Routledge.
6.
CadgeW. (2012). Paging God: Religion in the halls of medicine.
University of Chicago Press.
7.
CadgeW.FitchettG.HaythornT.PalmerP.RamboS.ClevengerC.StroudI. (2019).
Training healthcare chaplains: Yesterday, today and tomorrow. Journal of Pastoral Care & Counseling,
73(4), 211–221. https://doi.org/10.1177/1542305019875819
8.
Canadian Association for Spiritual Care/Association canadienne de soins spirituelle. (2019). CASC/ACSS Manual Chapter II, Sections I–VIII, v6 191021. https://spiritualcare.ca/members/manual-2/
9.
ChoiP.ChowV.CurlinF.CoxC. (2019).
Intensive care clinicians’ views on the role of chaplains. Journal of Health Care Chaplaincy,
25(3), 89–98. https://doi.org/10.1080/08854726.2018.1538438
CoakleyS. (2013). God, sexuality, and the self: An essay “on the trinity”.Cambridge University Press.
12.
DeneenP. (2018). Why liberalism failed.
Yale University Press.
13.
DescartesR. (1998). Discourse on method and meditations on first philosophy. 4th edition. (transl. D. A. Cress) Hackett.
14.
FoucaultM. (1972). The archaeology of knowledge. (transl. A. M. Sheridan Smith) Routledge.
15.
GillespieM. A. (2008). The theological origins of modernity.
University of Chicago Press.
16.
GreenspanM. (2004). Healing through the dark emotions: The wisdom of grief, fear, and despair.
Shambhala.
17.
HandzoG.CobbM.HolmesC.KellyE.SinclairS. (2014).
Outcomes for professional health care chaplaincy: An international call to action. Journal of Health Care Chaplaincy,
20(2), 43–53. https://doi.org/10.1080/08854726.2014.902713
18.
HarmanG. (2016). Immaterialism: Objects and social theory.
Polity.
19.
HarmanG. (2018). Object-oriented ontology: A new theory of everything.
Penguin Random House.
20.
HiebertD. (2020). Rationality, humility, and spirituality in Christian life.
Cascade.
21.
HilsmanG. J. (2017). Spiritual care in common terms: How chaplains can effectively describe the spiritual needs of patients in medical records.
Jessica Kingsley.
22.
HoJ. QNguyenC. D.LopesR.Ezeji-OkoyeS.KuschnerW. G. (2018).
Spiritual care in the intensive care unit: a narrative review. Journal of Intensive Care Medicine,
33(5), 279–287. https://doi.org/10.1177/0885066617712677
23.
HogueD. A. (2003). Remembering the future, imagining the past: Story, ritual, and the human brain.
Wipf & Stock.
24.
HogueD. A. (2018). How the brain matters. In RamsayN. J. (Ed.), Pastoral theology and care: Critical trajectories in theory and practice [Kindle E-book] (pp. 31–54).
Wiley.
25.
IrigaryL. (1993). Je, tu, nous: Toward a culture of difference. (transl. A. Martin) Routledge.
26.
Lasair, S. (2016). Ethics, politics, and religion in public health care: A manifesto for health care chaplains in Canada. Journal of Pastoral Care & Counseling, 70, 63--69.
27.
Lasair, S. (2017). Reconciliation through Narrative: Toward a Theology of Spiritual Care in Health Care. Practical Theology, 10, 160–173.
28.
Lasair, S. (2018). Spiritual Care as a Secular Profession: Politics, Theory, and Practice. Journal for the Study of Spirituality, 8, 5–18.
29.
Lasair, S. (2019). What’s the Point of Spiritual Care: A Narrative Response. Journal of Pastoral Care & Counseling, 73, 115-123.
30.
Lasair, S. (2020a). What’s the Point of Clinical Pastoral Education and Pastoral Counselling Education? Political, Developmental, and Professional Perspectives. Journal of Pastoral Care & Counseling, 74, 22–32.
31.
Lasair, S. (2020b). A Narrative Approach to Spirituality and Spiritual Care in Health Care. Journal of Religion and Health, 59, 1524–1540.
32.
LasairS.SinclairS. (2018). Family and patient spiritual narratives in the ICU: Bridging disclosures through compassion. In NetzerG. (Ed.), Families in the intensive care unit: A guide to understanding, engaging, and supporting at the bedside (pp. 289–300).
Springer.
33.
LynchG. (2012). The sacred and the modern world: A cultural sociological approach.
Oxford University Press.
34.
Mark-GoldsteinB.SiegelD. J. (2013). The mindful group: Using mind-body-brain interactions in group therapy to foster resilience and integration. In SiegelD. J.SolomonM. (Eds.), Healing moments in psychotherapy (pp. 217–241).
Norton.
35.
McAdamsD. P. (1993). The stories we live by: Personal myths and the making of the self.
Guilford Press.
36.
McGilchristI. (2009). The master and his emissary: The divided brain and the making of the Western world.
Yale University Press.
37.
McGilchristI. (2013). Hemisphere differences and their relevance in psychotherapy. In SiegelD. J.SolomonM. (Eds.), Healing moments in psychotherapy (pp. 67–88).
Norton.
38.
MercadanteL. A. (2014). Belief without borders: Inside the minds of the spiritual but not religious [Kindle E-Book].
Oxford University Press.
39.
MilbankJ. (2006). Theology and social theory: Beyond secular reason. 2nd Edition.
Blackwell.
40.
MilbankJ. (2013). Beyond secular order: The representation of being and the representation of the people.
Wiley Blackwell.
41.
OgdenP. (2013). Technique and beyond: Therapeutic enactments, mindfulness, and the role of the body. In SiegelD. J.SolomonM. (Eds.), Healing moments in psychotherapy (pp. 35–47).
Norton.
42.
PankseppJ. (2013). Affective neuroscience: implications for understanding emotional feelings and development of new therapeutics. In SiegelD. J.SolomonM. (Eds.), Healing moments in psychotherapy (pp. 169–193).
Norton.
43.
PargamentK. (2007). Spiritually integrated psychotherapy: Understanding and addressing the sacred.
Guilford Press.
44.
PedhuY. (2019).
Efforts to overcome countertransference in pastoral counseling relationships. Journal of Pastoral Care & Counseling,
73(2), 74–81. https://doi.org/10.1177/1542305019852587
45.
PesutB.SinclairS.FitchettG.GriegM.KossS. E. (2016).
Health care chaplaincy: A scoping review of the evidence 2009–2014.Journal of Health Care Chaplaincy,
22(2), 67–84. https://doi.org/10.1080/08854726.2015.1133185
46.
PoncinE.NiquilleB.JobinG.BenaimC.RochatE. (2020).
What motivates healthcare professionals’ referrals to chaplains, and how to help them formulate referrals that accurately reflect patients’ spiritual needs?Journal of Health Care Chaplaincy,
26(1), 1–15. https://doi.org/10.1080/08854726.2019
47.
PurvisT.PowellB.BibaG.ContiD.CroweT.ThomasH.CarhuapomaJ. R.ProbascoJ.TeagueP.SaylorD. (2019).
Staff perceptions of chaplains in a neurosciences critical care unit.Journal of Religion and Health,
58, 2086–2094. https://doi.org/10.1007/s10943-019-00935-2
48.
RagsdaleJ. R. (2018).
Transforming chaplaincy requires transforming clinical pastoral education. Journal of Pastoral Care & Counseling,
72(1), 58–62. https://doi.org/10.1177/1542305018762133
49.
SiegelD. J. (2013). Therapeutic presence: Mindful awareness and the person of the therapist. In SiegelD. J.SolomonM. (Eds.), Healing moments in psychotherapy (pp. 243–269).
Norton.
50.
SiegelD. JSolomonM. (2013). Introduction: Interpersonal neurobiology and psychotherapy. In SiegelD. J.SolomonM. (Eds.), Healing moments in psychotherapy (pp. 1–16).
Norton.
51.
SmithJ. K. A. (2014). How (not) to be secular: Reading Charles Taylor.
Eerdmans.
52.
TaylorC. (2007). A secular age.
Belknap Harvard University Press.
53.
TimminsF.CaldeiraS.MurphyM.PujolN.SheafG.WeathersE.WhelanJ.FlanaganB. (2018).
The role of the healthcare chaplain: A literature review. Journal of Health Care Chaplaincy,
24(3), 87–106. https://doi.org/10.1080/08854726.2017.1338048
54.
TimminsF.NaughtonM. T., PlakasS.PesutB. (2015).
Supporting patients’ and families’ religious and spiritual needs in ICU—Can we do more?British Association of Critical Care Nurses,
20(3), 115–117. http://hdl.handle.net/10147/348571
55.
TreleavenD. A. (2018). Trauma-sensitive mindfulness: Practices for safe and transformative healing.
Norton.
56.
VolfM. (2015). Flourishing: Why we need religion in a globalized world.
Yale University Press.
57.
WardG. (2014). Unbelievable: Why we believe and why we don’t.
I. B. Tauris.
58.
WardG. (2016). How the light gets in: Ethical life I.
Oxford University Press.
59.
WhiteM. (2007). Maps of narrative practice.
Norton.
60.
WhiteM.EpstonD. (1990). Narrative means to therapeutic ends.
Norton.
61.
WirpsaM. J.JohnsonR. E.BielerJ.BoykenL.PuglieseK.RosencransE.MurphyP. (2019).
Interprofessional models for shared decision making: The role of the health care chaplain. Journal of Health Care Chaplaincy,
25(1), 20–44.
62.
ZimmermanJ. (2018). Neuro-narrative therapy: New possibilities for emotion-filled conversations.
Norton.
