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Translating Spirituality and Medicine in the Healing Professions

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Contents

Dedication.........................................................................................................................vForeword...........................................................................................................................viForeword...........................................................................................................................xPreface............................................................................................................................xixIntroduction.......................................................................................................................xxvChapter One The Healthcare Practitioner and the Call to the Ministry...............................................................1Translating This Application.......................................................................................................21Chapter Two Resources Available to the Pastoral Care Professional and the Healthcare Practitioner-Clergyperson.....................33Translating This Application.......................................................................................................58Chaper Three Avoiding Burnout......................................................................................................63Translating This Application.......................................................................................................69Chapter Four The Health-Faith Paradigm: Engaging the Parishioner...................................................................71Translating This Application.......................................................................................................79Thinking Outside of the Box........................................................................................................81Epilogue...........................................................................................................................86Resources..........................................................................................................................88Betton Spiritual Inventory.........................................................................................................100Stress Inventory Questions.........................................................................................................100Betton Continuity of Care Model....................................................................................................103Continuity of Care 6-Point Questionnaire...........................................................................................104Advance Directive Internet Sources.................................................................................................106Clergy Post Hospital Tool..........................................................................................................107Healthcare Survey Instructions.....................................................................................................110Healthcare Survey..................................................................................................................111Personal Notes.....................................................................................................................114

Chapter One

During our Summit meeting, one of the attendees observed the following all too often observation. "When God called me to the gospel ministry, He did not tell me to stop practicing medicine; He simply enlarged my sphere of service." This observation may extend to any and all walks of life. God often calls us in the midst of our secular professions to enter His prescribed work on a full-time basis. It is certainly not the scope of this manual to second guess God's intentions; rather, it is the purpose of this chapter to discuss the call as it operates within the secular profession. In doing so, we emphasize four key areas. The remainder of the chapter provides illustrative conversation which elucidates these pertinent areas.

1. Which is primary, the practice of medicine or the call to preach and/or minister?

2. How does the call to the ministry impact the practice of medicine?

3. How do patients embrace the dual nature of a physician-clergyperson?

4. How do parishioners engage the clergyperson who advocates holistic ministry?

Which is primary, the practice of medicine or the "call" to preach and/or minister?

The answer to this question depends upon one's response to several variables, including theological persuasion, the definition and content of the call and how one assigns value to the call. Before anyone fully embraces the call of God to undertake a particular assignment, the import of the call must be defined and clarified within the theological dictum in which the individual operates. The formal structure which may very well determine how the call is manifested must clearly prescribe some sort of validation if the call is to be sanctioned by an organized group. Alternatively, one may acknowledge the call, self-validate its authenticity and proceed to carry out its mandates. It is our belief that one's response to God's ministry, above and beyond that for which one is secularly trained, must be clearly examined vis--vis its added value to the service of God.

While at first glance this discussion may appear complex and abstract, we believe that it has significant cultural and theological implications. In the Jewish faith, the call begins with a sincere desire to be a messenger for God. This usually precedes the course of study for a Rabbi. In the Catholic faith, the call is similarly inspired. In each of these faiths, persons choose to enter into the clergy profession by desire and may not have experienced what is defined as a divine calling from God. However, for most Christian faiths, the divine call from God is paramount before ordination (religious validation) is considered and as such, testimony must be offered as part of the ordination catechism.

The Muslim faith differs in that the first order of religious leadership is characterized by leading prayer services. The Imam begins this hierarchy and acceleration/promotion is based upon demonstrated knowledge in the following order: the Shaikh, Fazilatol, Shaikh and Allamah. In Buddhism, the path to becoming a Buddhist Monk is not initiated by a divine call, but rather a personal desire to enter into the service of the Buddhist path. The progression then takes the path of education in Buddhist practices and finally becoming accepted and trained by an Elder in the Temple of one's choice. It should be apparent why the nature of the "call" is complex in most religions; however, those responding to it must simultaneously recognize the awesome task and importance of exercising that call. Accordingly, those medical practitioners who answer the call are uniquely faced with the same dilemma, which is primary, the call or the practice?

We have concluded that a call by God expands one's horizon beyond that for which one is secularly trained and/or hired. As practitioners in the healing professions under the leadership of the master physician Jesus Christ, those with whom we interact must always see Jesus Christ manifested in us. The call to the ministry enlarges our territory and as such, we are recipients of that divine grace which lends itself to attending to the special healthcare needs of those assigned to our care. We are entrusted with the responsibility of holistic, preventive and restorative care. Dr. Anthony Mitchell, emergency room physician, preacher of the Gospel and Summit attendee, stated it best. "Instead of coming to the emergency room, we should be coming to the prevention room. At the end of the day, the call is dual, not separate."

How does the call to ministry impact the practice of medicine?

Schools that train healthcare practitioners do a commendable job in preparing their graduates in the praxis of disease prevention and health promotion; however, they fall short in merging these areas. Seemingly, prevention falls in the domain of the primary care practitioners and health promotion in the realm of specialized care. For the holistic care practitioner, respective of praxis, the Christ centered aspect of care demands that both prevention and promotion/restoration are simultaneously delivered. Dr. Mark J. Wade, Summit attendee, Associate Pastor and Pediatrician, observed that within the realm of holistic healthcare, persons must be educated in order to provide comprehensive care. This paradigm becomes expanded to include the good news of Jesus Christ while providing the care that is a usually a result of one's scientific training. Dr. Wade suggested that the clergyperson-physician is obligated to continue this paradigm until the deathbed. According to Dr. Wade, "If one is on the deathbed, the clergyperson-physician is obligated to ensure that the unsaved has the Gospel delivered to him/her and the practitioner must do whatever is mandated by the Holy Spirit to enable the patient an opportunity to accept Jesus Christ." Dr. Wade commented, that "death is one thing, but an unrepentant soul is something else altogether!"

When the practitioner places his/her call as primary in every aspect of healthcare delivery, then the scope of medical practice is enlarged so as to follow the basic tenets of the medical profession while embracing the direction of the Holy Spirit. We genuinely believe that the Christ-centered practitioner will always deliver the care that is in the best interests of the patient. Jesus' approach as He encountered the man at the pool of Bethesda is exemplary, in this regard. While recognizing that the man had been plagued with an illness for a long period of time, Jesus offered him an opportunity to be freed from the disease and restored to holistic health. This is a commendable example that illustrates the merging of the two areas of disease prevention and restoration of health.

Recognizing that the call to ministry is primary means that our responsibility to the One who has called us lies beyond our secular employment. We have a responsibility to share Jesus Christ, the Word, the Way and the Truth and to use wisdom in that paradigm. We are not suggesting that one preaches to the patient or attempts to proselytize, but rather that one uses every available opportunity to proclaim the good news. Although we are not proselytes, we are healthcare practitioners who are capable of offering both medical and spiritual instruction.

We recognize that our task is not an easy one. One possible approach is to first get to know the person, not the disease. Similarly, we must provide the patient an opportunity to encounter us. The practitioner needs to demonstrate to the patient that caring is equally as important as curing in the treatment paradigm. Hence, being known as a preacher in this paradigm is somewhat advantageous because there is an implication of greater compassion capacity within the workplace. The preacher/pastor-physician should have a greater impetus to explore whatever is needed for the inclusion of holistic healthcare. In reality, we believe that this translates to greater love and acceptance of the person before he/she is viewed as a patient.

Finally, to accomplish holistic healthcare, the pastor/preacher-physician must define his/her practice as patient-centered. Everyone, including the patient, must understand this focus. The practitioner need not attempt to validate any lifestyle; God assigns validity. However, the pastor/preacher-healthcare practitioner must be able to answer the hard questions that are often associated with providing care. These questions may include queries such as why the disease, how long will I live, what happens when I die, just to name a few.

How do patients embrace the dual nature of a physician/clergyperson?

Do patients really engage the healthcare practitioner who is also a clergyperson? Should the preacher-healthcare practitioner announce his/her uniqueness? One measure of disclosure, in such instances, is for the patient to see the Christ within the practitioner. The patient needs to understand and fully endorse the resource that accompanies the practitioner who is medically trained and simultaneously led by the Holy Spirit in his/her delivery of care. In this paradigm, the patient is central and the Holy Spirit is free to aid in the restoration of wholeness. When this scenario is realized, the patient is able to appreciate the uniqueness of the practitioner and is more likely to accept the practitioner's advice as given to the patient as directed by the Holy Spirit. This is important for the comprehensive health of God's people!

Another important aspect of the preacher-practitioner's praxis is the role of prayer. Under these circumstances, it becomes a natural part of the treatment plan. It has been our experience (especially in the African-American community) that very few people, Christian or non-Christian, refuse prayer. What they seemingly conclude is that they are receiving treatment from a caring practitioner and at the end of the day, that is all that matters! All too often, it is a moment of crisis that has invaded the patient's place and space and he/she is ready to hear from you and all the resources that you bring with you. These are the occasions where God allows the practitioner to introduce and acquaint the patient with Jesus Christ and His ability to heal every disease and/or situation. We believe that "God is able to do exceeding abundantly beyond all that we can ask or think, according to the power that works within us." As part of the treatment plan, prayer should always be according to the will of God in that person's life; God's timing is paramount. When patients fully accept the dual role of preacher-practitioner and the power of prayer, healing abounds even when symptoms of illness remain.

How do parishioners embrace the physician-clergyperson who practices holistic ministry?

The Summit attendees concluded that a large number of parishioners willingly accept the dual nature of the pastor/preacher-healthcare professional. Without exception, the practice and teachings of these professionals are Christ-centered and reflect the Biblical mandates that anchor our relationships with Christ Jesus. It should be noted that one of the disciples and author of several of the New Testament writings was a physician companion of the Apostle Paul, Dr. Luke.

For the preacher/healthcare practitioner, the definition of holistic healthcare is expanded beyond the traditional definition as espoused by alternative care practitioners. Holistic healthcare attends to the mind, body and soul. The traditional standard of care may offer quick solutions to complex issues; however, holistic solutions are more exhaustive and require more time and patient participation. The preacher-healthcare professional's aim is to get to the root cause of the patient's problem. Within this nuanced paradigm, the patient is free to consider mind, body and soul as they collectively contribute to comprehensive wellness.

Conclusion

We believe that a call from God to serve in any capacity requires obedience to the content of that call. It is not expected that every healthcare practitioner will embrace the preacher/physician paradigm and, accordingly, may even have challenges attempting to merge the two. However, for those of us that have been "called from darkness into the marvelous light," we are quite comfortable in allowing the Holy Spirit to lead us as we assist in providing care for God's people. Each practitioner must respond to the call as he/she is directed.

To that end, this resource is designed for those practitioners who are called by God to merge both the science and the faith in order to achieve holistic care. We also believe that the manual will be helpful to practitioners of healthcare who are not clergypersons. We make no representation that the audience for this manual should only be physician-preachers and/or physician pastors, or healthcare practitioner/preachers and/or healthcare practitioner pastors. The manual is written with the goal that it will reach all who embrace their healthcare praxis with Jesus Christ as a part of their team. We utilize the terms healthcare practitioner/clergyperson, healthcare practitioner/layperson and clergyperson/preacher/minister/pastor to cover the landscape of all of those answering God's call.

We believe that God's call will impact one's healthcare praxis and pastoral care ministry. The extent to which this occurs will most likely depend upon the nature of the call, the responsibilities as well as the gifts and graces God chooses to bestow upon the one He has called. While all healthcare practitioners will not utilize their call in the same manner, each one must share a similar knowledge base and have access to similar tools. In our first book, previously footnoted, we outlined the necessary knowledge base to create the appreciation for the union of spirituality and medicine. This manual should be used in tandem with the first publication in order to supplement the resources available to all persons who seek to provide holistic care.

Anthropological evidence testifies to the truth of Paul's message that God created man with the knowledge of His presence and involvement in the lives of His created persons; therefore, man's rejection of God is baseless. The material culture of many civilizations provides this evidence through its iconography. Lastly, the folklore of most cultures features a Shaman (priest or holy man) whose role rests with the merger of the spiritual-medical-health paradigm. It is from these observations that a fundamental basis is created for an understanding of the dual nature of the physician/clergyperson. These individuals are naturally inclined to seek direction from a higher power.

Research indicates that patients rarely ask questions of their healthcare practitioners regarding the practitioner's spirituality. On occasion, inquiry may be made by the patient regarding the physician's church affiliation; however, such information is hardly, if ever, viewed negatively. Moreover, physicians across the theological spectrum take care of patients whose backgrounds are equally as diverse. In such a melting pot, those called by God to provide care must be resolved to use all of the resources at their disposal to ensure that their contributions are pleasing in God's sight. Under these circumstances, patient acceptance of the physician/preacher practitioner is rarely a problem.

It has been our experience that Christian parishioners wholeheartedly accept the dualism; they liken it to a fulfillment and extension of the Christian doctrine. All of us are taught to fulfill God's will in our lives and execute the same in our praxis. All too often, the Christian parishioner will suffer because he/she does not believe that the pastor/healthcare practitioner transfers the comprehensiveness of ministry to the local congregation. The church has not developed the types of avenues and/or programs designed to emphasize holistic care. Much attention might be devoted to caring for the spirit; however, the same programs fall short in discussing the impact of the mind and the soul in comprehensive healthcare. This manual devotes a separate chapter for this discussion entitled, "thinking outside of the box." This latter discussion will contain numerous anecdotal testimonies from pastor-physicians that managed problems existing in the neighborhoods in which

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Excerpted from Translating Spirituality and Medicine in the Healing Professionsby Glenda F. Hodges Harold B. Betton Copyright © 2010 by Glenda F. Hodges, PhD, JD, MDiv and Harold B. Betton, MD, PhD.. Excerpted by permission.
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