Christianity and Social Service in Modern Britain: The Disinherited Spirit
Book file PDF easily for everyone and every device.
You can download and read online Christianity and Social Service in Modern Britain: The Disinherited Spirit file PDF Book only if you are registered here.
And also you can download or read online all Book PDF file that related with Christianity and Social Service in Modern Britain: The Disinherited Spirit book.
Happy reading Christianity and Social Service in Modern Britain: The Disinherited Spirit Bookeveryone.
Download file Free Book PDF Christianity and Social Service in Modern Britain: The Disinherited Spirit at Complete PDF Library.
This Book have some digital formats such us :paperbook, ebook, kindle, epub, fb2 and another formats.
Here is The CompletePDF Book Library.
It's free to register here to get Book file PDF Christianity and Social Service in Modern Britain: The Disinherited Spirit Pocket Guide.
The book raises important questions about the impact of the welfare state on moral responsibility, freedom, and democracy. Prochaska concedes that, to some extent, the landscape has altered in the past 40 years, but he does not believe that the change is fundamental. And he discusses with concern the increasing channelling of government money through charities, suggesting that it undermines the essence of voluntarism.
Those of a left-leaning disposition may well recoil from this kind of analysis, but it would be wrong to conclude that Prochaska is on a crusade against the welfare state. He does not, in fact, analyse the merits and demerits of it. That is not his subject. And his comments on the impact of Christianity and its decline come from outside the Church, since he says that he has no personal religious faith p.
The book has a number of failings. As the quotes above suggest, Prochaska has a penchant for big statements, and many of these are less closely tied to the evidence that he has presented than might be expected of a senior Harvard-based academic. Furthermore, some of his assertions relating to Christianity are misguided. More seriously, whilst many of the connections he draws between the rise of the welfare state and the decline of Christianity are thought provoking, most readers are likely to be left questioning whether he has truly demonstrated a relationship of cause and effect between the two.
That said, his examination of nineteenth-century voluntarism is fascinating. The description of the beliefs and societal structures that underpinned this including the role of women is of great importance. Nigeria has experienced a growth in new generation churches which are Pentecostal in tradition and are increasingly popular, sometimes supported by TV programs and use of other media, and often with congregations in their thousands.
Ije pointed out that these new churches emphasise the power of God, miracles, success, healing and wealth.
In these churches God is immediate and intervenes in daily life in ways that are concrete and physical. People may be encouraged to act on their faith and show that they believe that their prayers have been answered. This in itself is not necessarily a problem, but can become so if it means that you stop taking treatment or medication, even more so when that treatment is for HIV.
It is well recognised that HIV is a highly stigmatised condition that can lead to social isolation and alienation. Finally, she emphasised the importance of involving people living with HIV to share their experiences of living with the virus and make their voices heard. This is done through Ffena, which is a group of positive people who are mobilised and supported by the AHPN to influence policy on HIV and other health issues. People come to complementary medicine hoping for a more holistic approach, which meets people where they are, acknowledging their humanity and engaging with the relationships between body, mind and spirit.
There is also an emphasis on reclaiming personal agency rather than seeking help from or deferring to medics, and including the experience of the patient rather than simply the expertise of the practitioner. These offer alternative approaches to the healing of the whole self, such as acupuncture, pulse diagnosis etc. Thus it enables us to move beyond the conceptual limitations of homo sapiens sapiens , and experience ourselves as homo sapiens who is body and spirit as well as mind. This presentation focused on health issues in the 'developing' world, with cross-over to the economically 'developed' world.
Religion & Society Event Programme Events
Hospitals can lose their connection to the local community their serve, but local communities through common sense initiatives that are low cost can transform health 'provision' toward participation and local ownership in their area. Case studies of particular people and their initiatives across the globe were used as examples to illustrate the way local often religiously motivated communities can seize agency back from paternalistic health systems. Health and healing are approached through a belief that human beings, in community, have a capacity to respond to difficulties in their own lives that may seem insurmountable when looked at from the standpoint of external systems.
Who are we? This is a critical question for a health practitioner, focusing on the whole person in the context of community and family. What do we believe? The role of a health professional is to help in unlocking that capacity and in designing what the people can do to help themselves in response to a particular context or situation. His or her role is not to sit in a hospital or clinic and wait for them to come.
How do we do it?
The SALT process is a valuable tool, developed by the Salvation Army and partners for its work in the facilitation of community health and facilitation team development, and increasingly widely used today. Self-assessment is important, and should include the facilitator. What then is changing? Health workers and health policy should embed in the belief that local relational community exists, and has strengths enabling a response to critical health issues. They should match that belief with the practice of facilitation, complemented by expert knowledge. A working culture consistent with faith and doctrinal underpinning is the marker for successful transition of tradition.
What are we learning? This relational approach has implications including spiritual, social and political ones for the way we live together. Islam can be viewed not only as a religion but as a way of life in which practices and cultural norms affect the health and wellbeing of its members. Central beliefs of the faith, such as fasting and pilgrimage illustrate this connection. Fasting is a health issue in that medical advice may be needed to inform the practices of pregnant, diabetic or elderly.
Similarly, medical advice is provided during Hajj trips to Mecca to prevent dehydration and to ensure meningitis and other vaccinations are taken. In terms of HIV there is frequent stigma and discrimination attached to those who are infected and many Muslims still have negative attitudes towards the disease which inhibit Muslims from being tested, and prevent those who test positive disclosing their HIV positive status. The sexual health of Muslims can similarly be influenced by religious attitudes and norms — for example many Somali teenagers in Britain describe how they engage in sexual activity despite the existence of strong moral teaching against sex before marriage in Islam.
The result is that those most at risk and in need of help cannot access advice and support easily enough. Certain mental health conditions, such as schizophrenia, are regarded by some as possession by an evil spirit which can prevent or delay timely medical interventions.
Christian Ethics and Economics: Voluntary Organisations and Alternative Trade
Elderly relatives suffering from dementia — who tend to live with their extended families — may also find themselves either protected or hidden from the outer world and therefore unable to access the health support they need. This is particularly problematic in cases such as cognitive diseases where early medical interventions can be especially effective.
In common with many religious worldviews, Islam also has adherents who maintain that God is the true healer and that this dispenses with the need for medical interventions. Faith healing and other practices remain important. This presentation considered the importance of language in contexts of healing and care and linked this to the concept of spirituality.
An underlying observation is that humans modify their speech patterns depending upon how they view the interlocutor power relations. Speech patterns are therefore revealing of our assumptions, attitudes and values. When this is applied to the context of care for older people in the hospital or care environment, it is possible to note that nurses and other carers might often unwittingly use inappropriate language or fail to communicate effectively with those they care for.
For example, carers may talk over rather than talk to those cared for. The use of pet terms, overly familiar or condescending language may fail to treat the elderly with the dignity and respect they deserve. This is not a new issue — see Rob Sans Everything In October the UK Care Quality Commission published a report on dignity and nutrition among older people in hospitals. Caring for people in hospital is skilled work, and emotionally tiring.
Spirituality is a contested term in nursing: the philosopher of health John Paley argues that it is inappropriate to argue for a spiritual basis to care in a secular health service.
By contrast, John Swinton nurse and theologian and Stephen Pattison theologian suggest that spirituality orientates us to absences and gaps in our provision of health care. It is time to become more sensitive to the way we talk in health contexts and about them.
PD described one funded project he is involved in that aims at this more attentive approach to the language we use. One way in which this is being tested is through the presence of a poet in residence. The hope is that it can foster not only more thoughtful communication but also nurture the values of care and compassion essential for the health setting.
These issues should be viewed as pointers towards future research and reflection. Is there an integrating framework or perspective which might guide research and inform practice in the field of religion, spirituality, health and society?