Critical Remembrance And Eschatological Hope In Edward Schillebeeckx’S ...Masa Nakata
Excellent study on the theology of suffering and hope. I cannot live without this - personally and professionally. Schillebeeckx sought his theological foundation on suffering and hope in Paul\'s epistle to the Hebrews and the first epistle of Peter. I like the fact that Schillebeeckx emphasizes on the importance of solidarity in suffering - thus, put the concept of communion as priority in healing. And, establishing and maintaining this communion is critical and essential in pastoral care. He also points out a failure of solely relying on reasons (failure of enlightenment - sorry, Kant!) as his analysis of anamnesis proves that we cannot save ourselves.
Songs Of The Righteous Spirit Men Of High Purpose ShishiMasa Nakata
This document provides an overview of "men of high purpose" (shishi) in mid-19th century Japan and their tradition of composing Chinese poetry (kanshi). It discusses how shishi emerged as nationalist figures committed to imperial causes. Many shishi bonded through their shared practice of writing kanshi, which allowed them to situate themselves within the epistemic traditions of Chinese statesmen and draw connections to one another. Over time, shishi poetry became more self-referential and focused on contemporary Japanese issues. The production of kanshi thus served to both articulate shishi identity and foster connections among them.
Grief is commonly viewed as a natural response to loss, rather than a disease state. However, the author argues that grief fulfills the criteria of a disease - it involves suffering, impairment of functioning, has a consistent etiological factor (loss of an object), and follows a predictable course. Viewing grief as a disease would open up important implications for medical research and practice, such as studying grief using scientific tools and examining its potential role in other illness. This perspective recognizes significant life stressors and central nervous system processes as important to health.
This short story was written by a noted Japanese writer, who was also an Imerial Army physician, whose medical training was in Germany. This gives a very unique view on alleviating suffering with love and compasion, compared to typical Judeo-Christian ethics.
Jesuits textual strategies in Japan bet 1549 and 1582Masa Nakata
This document discusses the textual strategies used by Jesuit missionaries in Japan between 1549 and 1582. It notes that the Jesuits were able to gather extensive and detailed information about Japan because they lived integrated into Japanese society and studied the Japanese language. From the time of Francis Xavier's arrival, Jesuits produced a steady stream of manuscripts including letters and reports that provided Europeans with information about Japan. These texts helped spread Christianity but also conveyed cultural values from Europe. The Jesuits sent books from Europe to establish libraries in Japan containing religious and philosophical works. They also produced some early texts in Japanese to help spread their message and engage in religious disputes. Overall, the document examines how the Jesuits used writing and language skills to learn about
This document provides encouragement for people who feel that God cannot use them by listing biblical figures who had perceived flaws or difficulties but were still used by God. It notes that Noah was a drunk, Abraham was too old, Jacob was a liar, etc. and that Jesus helped them all. It concludes by saying God can use people to their full potential regardless of messages and encourages living simply, loving generously, and caring deeply while leaving the rest to God.
5th sunday a we are salt of the earth we are light of the worldMasa Nakata
Jesus has called us to become salt of the earth and light of the world, following the teaching of the beatitudes, as he continues on with the Sermon on the Mount. So, what does it mean to be salt of the earth and light of the world?
Critical Remembrance And Eschatological Hope In Edward Schillebeeckx’S ...Masa Nakata
Excellent study on the theology of suffering and hope. I cannot live without this - personally and professionally. Schillebeeckx sought his theological foundation on suffering and hope in Paul\'s epistle to the Hebrews and the first epistle of Peter. I like the fact that Schillebeeckx emphasizes on the importance of solidarity in suffering - thus, put the concept of communion as priority in healing. And, establishing and maintaining this communion is critical and essential in pastoral care. He also points out a failure of solely relying on reasons (failure of enlightenment - sorry, Kant!) as his analysis of anamnesis proves that we cannot save ourselves.
Songs Of The Righteous Spirit Men Of High Purpose ShishiMasa Nakata
This document provides an overview of "men of high purpose" (shishi) in mid-19th century Japan and their tradition of composing Chinese poetry (kanshi). It discusses how shishi emerged as nationalist figures committed to imperial causes. Many shishi bonded through their shared practice of writing kanshi, which allowed them to situate themselves within the epistemic traditions of Chinese statesmen and draw connections to one another. Over time, shishi poetry became more self-referential and focused on contemporary Japanese issues. The production of kanshi thus served to both articulate shishi identity and foster connections among them.
Grief is commonly viewed as a natural response to loss, rather than a disease state. However, the author argues that grief fulfills the criteria of a disease - it involves suffering, impairment of functioning, has a consistent etiological factor (loss of an object), and follows a predictable course. Viewing grief as a disease would open up important implications for medical research and practice, such as studying grief using scientific tools and examining its potential role in other illness. This perspective recognizes significant life stressors and central nervous system processes as important to health.
This short story was written by a noted Japanese writer, who was also an Imerial Army physician, whose medical training was in Germany. This gives a very unique view on alleviating suffering with love and compasion, compared to typical Judeo-Christian ethics.
Jesuits textual strategies in Japan bet 1549 and 1582Masa Nakata
This document discusses the textual strategies used by Jesuit missionaries in Japan between 1549 and 1582. It notes that the Jesuits were able to gather extensive and detailed information about Japan because they lived integrated into Japanese society and studied the Japanese language. From the time of Francis Xavier's arrival, Jesuits produced a steady stream of manuscripts including letters and reports that provided Europeans with information about Japan. These texts helped spread Christianity but also conveyed cultural values from Europe. The Jesuits sent books from Europe to establish libraries in Japan containing religious and philosophical works. They also produced some early texts in Japanese to help spread their message and engage in religious disputes. Overall, the document examines how the Jesuits used writing and language skills to learn about
This document provides encouragement for people who feel that God cannot use them by listing biblical figures who had perceived flaws or difficulties but were still used by God. It notes that Noah was a drunk, Abraham was too old, Jacob was a liar, etc. and that Jesus helped them all. It concludes by saying God can use people to their full potential regardless of messages and encourages living simply, loving generously, and caring deeply while leaving the rest to God.
5th sunday a we are salt of the earth we are light of the worldMasa Nakata
Jesus has called us to become salt of the earth and light of the world, following the teaching of the beatitudes, as he continues on with the Sermon on the Mount. So, what does it mean to be salt of the earth and light of the world?
Love Will Decides Everything Arrupe Recovered The Ignatian Mysticism Of Ope...Masa Nakata
Pedro Arrupe was a Jesuit priest who served as Superior General of the Jesuits from 1965 to 1983. He had significant life experiences that prepared him for leadership, including being exiled from Spain as a young man and witnessing the aftermath of the atomic bombing of Hiroshima in 1945. As Superior General during the Second Vatican Council, Arrupe helped reshape the Catholic Church and the Society of Jesus in response to the changing world after World War II.
1) The article discusses the appropriate role of spirituality in medical care, arguing that spirituality is an important part of the human experience that should not be ignored when patients are facing serious illness.
2) It recommends that physicians discuss spiritual issues with patients sensitively and refer patients to spiritual counselors when appropriate, while not imposing their own beliefs or taking on spiritual counseling roles themselves.
3) Addressing patients' spiritual needs can help improve care and reduce suffering without compromising scientific medical practice.
This article discusses challenges in medical education and training physicians to provide patient-centered care. It makes three key points:
1) While medical training focuses on developing scientific and technical skills, it often lacks training in communication, teamwork, and caring for patients as whole people. Competency-based training aims to remedy this.
2) Effective medical education requires focusing on the needs of students, not just imparting knowledge. It must develop both intellectual and moral virtues in trainees so they understand their role and can provide personalized, compassionate care.
3) Training physicians to care for patients means prioritizing student-centered education. Educators must model patient-centered care, facilitate learning, and
The Changing Face Of American Medical EducationMasa Nakata
Dr. Myles Sheehan works with medical students at Loyola University Chicago's Stritch School of Medicine. He believes changes in medical education are needed to train physicians to treat the whole person while balancing personal care and technology. Medical education is changing in response to changes in healthcare and to address concerns about impersonal care and information overload. Changes include a shift to small group learning, earlier clinical experience, and teaching in ambulatory care sites instead of hospitals. These changes aim to equip students for a future with uncertainty about medical practice.
Talking About Spirituality In The Clinical Setting Can Being Professio...Masa Nakata
This document discusses two approaches for addressing patients' spiritual or religious beliefs in clinical settings:
1) Employing patient-centered interview techniques to explore patients' beliefs and incorporate them into treatment decisions.
2) In some difficult cases, clinicians may need to personally engage with patients by discussing their own spiritual worldviews to help resolve conflicts. Both approaches aim to close the distance that can emerge when spiritual language enters shared decision-making.
Spirituality And Family Nursing Spiritual Assessment And Interventions For F...Masa Nakata
This document discusses guidelines for assessing and providing spiritual care to families as a unit in nursing practice. It proposes assessing families' spirituality through categories like meaning, strengths, relationships, beliefs and individual members' spirituality. A guideline is presented to help nurses elicit spiritual information from families in these categories. The document emphasizes the importance of attending to both individual and family spirituality to provide holistic family care. It also introduces spiritual interpretation to represent diagnosis and interventions to support families' spiritual well-being and address any spiritual distress.
A workshop on spirituality and medicine was piloted for medical students and residents to determine if the content was relevant and preliminary evaluation was promising. The 2-hour student workshop and 1.5-hour resident workshop covered topics like distinguishing spirituality from religion, research on spirituality and health, barriers to addressing spirituality, and techniques for spiritual assessment. Learners reported increased agreement that inquiring about spiritual beliefs is appropriate, and increased perceived competence in spiritual history taking and knowledge of pastoral resources after the workshops. The workshops had a modest effect in improving attitudes and perceived skills.
Spirituality Training For Palliative Care FellowsMasa Nakata
This document summarizes a survey of palliative care fellowship directors in the United States regarding how they teach spirituality to their fellows. The survey aimed to understand how programs define and teach spirituality, who provides the education, and how fellows are evaluated. 14 fellowship directors responded to the survey, representing 29% of programs. The survey found that while all programs agreed on teaching definitions of spirituality and religion and the role of chaplains, they have not incorporated robust educational and evaluation methods to fully train fellows.
Religion, Congestive Heart Failure, And Chronic Pulmonary DiseaseMasa Nakata
This study examined the prevalence of religious beliefs and practices in 196 hospitalized patients aged 55 or older with congestive heart failure or chronic pulmonary disease. The results found that religious affiliation, activities, and attitudes were very common among the patients. Nearly all (98%) reported a religious affiliation, about half attended religious services weekly or more, over 70% engaged in daily private religious activities like prayer, and over 85% reported intrinsic religious beliefs. Religious involvement was associated with less severe illness, better physical and mental health, and less prior psychiatric problems and psychotropic drug use. The study concluded that religious beliefs and practices are widespread among these patient populations.
The student chaplain was asked to provide spiritual care to a Muslim patient but was nervous because she did not have knowledge of the Muslim faith. She met with her supervisor to discuss her concerns. The supervisor outlined how spiritual care has changed from a primarily Christian pastoral care model to a more interfaith spiritual care approach. The supervisor discussed principles to guide spiritual care providers, including respecting diversity of religious beliefs, acknowledging ambiguity within faith traditions, and focusing on resilience and grace rather than sin.
Religion And Disability Clinical, Research And Training Considerations For ...Masa Nakata
This document reviews existing research on the relationships between spirituality, religion, and health for individuals with disabilities. It finds that religion and spirituality are important coping strategies for people with disabilities, but are rarely discussed in rehabilitation settings or research. The review provides practical suggestions for rehabilitation professionals on how to enhance religious coping strategies, train on religious issues, and conduct future research on rehabilitation and religion.
RELIGION, RELIGIOSITY AND SPIRITUALITY IN THE BIOPSYCHOSOCIAL MODEL OF HEALTH...Masa Nakata
This document summarizes research on the relationship between religiosity, spirituality, and health outcomes in older adults. It finds that religiosity and religious coping increase with age, and are linked to better mental health outcomes like well-being and lower depression. Studies also associate religiosity with better physical health and lower mortality. However, the exact nature of the relationship is complex, with open questions around causality and possible psychological or social factors that may mediate the effects.
Spirituality And Resilience In Trauma VictimsMasa Nakata
1) Spirituality and religious beliefs can help trauma victims build narratives to integrate traumatic experiences and decrease post-traumatic symptoms. Religious frameworks may influence how people interpret and cope with trauma.
2) Positive religious coping is associated with better mental health outcomes for trauma survivors, while negative religious coping is linked to worse outcomes. Religious coping may help reduce feelings of loss of control and helplessness after trauma.
3) Religious beliefs provide a sense of meaning, purpose, and hope that can foster resilience in trauma survivors. Spirituality may be an important but underutilized part of treating conditions like post-traumatic stress disorder.
Religion, Spirituality, And Health In Medically Ill Hospitalized Older ...Masa Nakata
This document summarizes a study examining the relationships between religion, spirituality, and health in older hospitalized patients. The study found that religious activities, attitudes, and spiritual experiences were common in older hospitalized patients. Greater religiousness and spirituality were associated with greater social support, less depressive symptoms, better cognitive functioning, and greater cooperation. Relationships with physical health were weaker but followed a similar pattern. Those who considered themselves both religious and spiritual had the best psychological and physical health outcomes.
This article summarizes Mary Fierro's spiritual journey with breast cancer and discusses how illness can spark spiritual growth in people. When diagnosed with cancer, Fierro relied on her faith in God and belief that she would be okay, either through healing or through being with God, rather than questioning why it was happening to her. The article then discusses research showing links between religious faith, prayer, and better health outcomes. It also explores how serious illness often prompts people to deepen their spiritual connection and find meaning in their suffering.
Referrals To Chaplains The Role Of Religion And Spirituality In Healthcare S...Masa Nakata
This study surveyed hospital directors from medicine, nursing, social services and pastoral care about their views on referring patients to chaplains. It found differences based on professional discipline, hospital type, and type of issue. Pastoral care directors viewed referrals as most important. While all felt meaning/loss issues warranted referral, pastoral care directors saw more value in referrals for treatment, pain/depression and anxiety issues compared to other disciplines. Psychiatric hospitals viewed referrals as less important than other hospital types across all issue types. The study provides insight into how different disciplines and hospital settings approach the role of chaplains in addressing patients' spiritual needs.
A Trinitarian Response To Issues Raised By PhanMasa Nakata
This document summarizes and responds to issues raised in Peter Phan's book Being Religious Interreligiously from a Trinitarian perspective. It summarizes Phan's theology of religions and ecclesiology, which centered on the possibility of salvation outside Christianity through elements of truth and grace in other religions, and the operation of the Holy Spirit independently of Christ. It aims to address concerns raised by the US Bishops and Vatican over ambiguities in Phan's work regarding the uniqueness of Christ and the Church. The response draws on the author's own Trinitarian theology to suggest a more viable approach to interreligious dialogue.
Yoshimitsu Benedict Endō Guilt Shame And The Post War Idea Of JapanMasa Nakata
This document summarizes the development of the idea that Japan lacks a sense of guilt and is instead a "shame culture." It originated from Japanese intellectuals critiquing pre-war ideology after WWII and from Japan's reception of Ruth Benedict's book on Japanese culture. This idea influenced theories of Japanese culture ("Nihonbunkaron") and was expressed in novels by Endo Shusaku. The document discusses how Endo's views parallelled the development of Nihonbunkaron and were influenced by Benedict, while also reacting against post-war critiques of traditional Japanese ideology. It provides context on Endo's mentor Yoshimitsu Yoshihiko, a pre-war Catholic intellectual who took a
Love Will Decides Everything Arrupe Recovered The Ignatian Mysticism Of Ope...Masa Nakata
Pedro Arrupe was a Jesuit priest who served as Superior General of the Jesuits from 1965 to 1983. He had significant life experiences that prepared him for leadership, including being exiled from Spain as a young man and witnessing the aftermath of the atomic bombing of Hiroshima in 1945. As Superior General during the Second Vatican Council, Arrupe helped reshape the Catholic Church and the Society of Jesus in response to the changing world after World War II.
1) The article discusses the appropriate role of spirituality in medical care, arguing that spirituality is an important part of the human experience that should not be ignored when patients are facing serious illness.
2) It recommends that physicians discuss spiritual issues with patients sensitively and refer patients to spiritual counselors when appropriate, while not imposing their own beliefs or taking on spiritual counseling roles themselves.
3) Addressing patients' spiritual needs can help improve care and reduce suffering without compromising scientific medical practice.
This article discusses challenges in medical education and training physicians to provide patient-centered care. It makes three key points:
1) While medical training focuses on developing scientific and technical skills, it often lacks training in communication, teamwork, and caring for patients as whole people. Competency-based training aims to remedy this.
2) Effective medical education requires focusing on the needs of students, not just imparting knowledge. It must develop both intellectual and moral virtues in trainees so they understand their role and can provide personalized, compassionate care.
3) Training physicians to care for patients means prioritizing student-centered education. Educators must model patient-centered care, facilitate learning, and
The Changing Face Of American Medical EducationMasa Nakata
Dr. Myles Sheehan works with medical students at Loyola University Chicago's Stritch School of Medicine. He believes changes in medical education are needed to train physicians to treat the whole person while balancing personal care and technology. Medical education is changing in response to changes in healthcare and to address concerns about impersonal care and information overload. Changes include a shift to small group learning, earlier clinical experience, and teaching in ambulatory care sites instead of hospitals. These changes aim to equip students for a future with uncertainty about medical practice.
Talking About Spirituality In The Clinical Setting Can Being Professio...Masa Nakata
This document discusses two approaches for addressing patients' spiritual or religious beliefs in clinical settings:
1) Employing patient-centered interview techniques to explore patients' beliefs and incorporate them into treatment decisions.
2) In some difficult cases, clinicians may need to personally engage with patients by discussing their own spiritual worldviews to help resolve conflicts. Both approaches aim to close the distance that can emerge when spiritual language enters shared decision-making.
Spirituality And Family Nursing Spiritual Assessment And Interventions For F...Masa Nakata
This document discusses guidelines for assessing and providing spiritual care to families as a unit in nursing practice. It proposes assessing families' spirituality through categories like meaning, strengths, relationships, beliefs and individual members' spirituality. A guideline is presented to help nurses elicit spiritual information from families in these categories. The document emphasizes the importance of attending to both individual and family spirituality to provide holistic family care. It also introduces spiritual interpretation to represent diagnosis and interventions to support families' spiritual well-being and address any spiritual distress.
A workshop on spirituality and medicine was piloted for medical students and residents to determine if the content was relevant and preliminary evaluation was promising. The 2-hour student workshop and 1.5-hour resident workshop covered topics like distinguishing spirituality from religion, research on spirituality and health, barriers to addressing spirituality, and techniques for spiritual assessment. Learners reported increased agreement that inquiring about spiritual beliefs is appropriate, and increased perceived competence in spiritual history taking and knowledge of pastoral resources after the workshops. The workshops had a modest effect in improving attitudes and perceived skills.
Spirituality Training For Palliative Care FellowsMasa Nakata
This document summarizes a survey of palliative care fellowship directors in the United States regarding how they teach spirituality to their fellows. The survey aimed to understand how programs define and teach spirituality, who provides the education, and how fellows are evaluated. 14 fellowship directors responded to the survey, representing 29% of programs. The survey found that while all programs agreed on teaching definitions of spirituality and religion and the role of chaplains, they have not incorporated robust educational and evaluation methods to fully train fellows.
Religion, Congestive Heart Failure, And Chronic Pulmonary DiseaseMasa Nakata
This study examined the prevalence of religious beliefs and practices in 196 hospitalized patients aged 55 or older with congestive heart failure or chronic pulmonary disease. The results found that religious affiliation, activities, and attitudes were very common among the patients. Nearly all (98%) reported a religious affiliation, about half attended religious services weekly or more, over 70% engaged in daily private religious activities like prayer, and over 85% reported intrinsic religious beliefs. Religious involvement was associated with less severe illness, better physical and mental health, and less prior psychiatric problems and psychotropic drug use. The study concluded that religious beliefs and practices are widespread among these patient populations.
The student chaplain was asked to provide spiritual care to a Muslim patient but was nervous because she did not have knowledge of the Muslim faith. She met with her supervisor to discuss her concerns. The supervisor outlined how spiritual care has changed from a primarily Christian pastoral care model to a more interfaith spiritual care approach. The supervisor discussed principles to guide spiritual care providers, including respecting diversity of religious beliefs, acknowledging ambiguity within faith traditions, and focusing on resilience and grace rather than sin.
Religion And Disability Clinical, Research And Training Considerations For ...Masa Nakata
This document reviews existing research on the relationships between spirituality, religion, and health for individuals with disabilities. It finds that religion and spirituality are important coping strategies for people with disabilities, but are rarely discussed in rehabilitation settings or research. The review provides practical suggestions for rehabilitation professionals on how to enhance religious coping strategies, train on religious issues, and conduct future research on rehabilitation and religion.
RELIGION, RELIGIOSITY AND SPIRITUALITY IN THE BIOPSYCHOSOCIAL MODEL OF HEALTH...Masa Nakata
This document summarizes research on the relationship between religiosity, spirituality, and health outcomes in older adults. It finds that religiosity and religious coping increase with age, and are linked to better mental health outcomes like well-being and lower depression. Studies also associate religiosity with better physical health and lower mortality. However, the exact nature of the relationship is complex, with open questions around causality and possible psychological or social factors that may mediate the effects.
Spirituality And Resilience In Trauma VictimsMasa Nakata
1) Spirituality and religious beliefs can help trauma victims build narratives to integrate traumatic experiences and decrease post-traumatic symptoms. Religious frameworks may influence how people interpret and cope with trauma.
2) Positive religious coping is associated with better mental health outcomes for trauma survivors, while negative religious coping is linked to worse outcomes. Religious coping may help reduce feelings of loss of control and helplessness after trauma.
3) Religious beliefs provide a sense of meaning, purpose, and hope that can foster resilience in trauma survivors. Spirituality may be an important but underutilized part of treating conditions like post-traumatic stress disorder.
Religion, Spirituality, And Health In Medically Ill Hospitalized Older ...Masa Nakata
This document summarizes a study examining the relationships between religion, spirituality, and health in older hospitalized patients. The study found that religious activities, attitudes, and spiritual experiences were common in older hospitalized patients. Greater religiousness and spirituality were associated with greater social support, less depressive symptoms, better cognitive functioning, and greater cooperation. Relationships with physical health were weaker but followed a similar pattern. Those who considered themselves both religious and spiritual had the best psychological and physical health outcomes.
This article summarizes Mary Fierro's spiritual journey with breast cancer and discusses how illness can spark spiritual growth in people. When diagnosed with cancer, Fierro relied on her faith in God and belief that she would be okay, either through healing or through being with God, rather than questioning why it was happening to her. The article then discusses research showing links between religious faith, prayer, and better health outcomes. It also explores how serious illness often prompts people to deepen their spiritual connection and find meaning in their suffering.
Referrals To Chaplains The Role Of Religion And Spirituality In Healthcare S...Masa Nakata
This study surveyed hospital directors from medicine, nursing, social services and pastoral care about their views on referring patients to chaplains. It found differences based on professional discipline, hospital type, and type of issue. Pastoral care directors viewed referrals as most important. While all felt meaning/loss issues warranted referral, pastoral care directors saw more value in referrals for treatment, pain/depression and anxiety issues compared to other disciplines. Psychiatric hospitals viewed referrals as less important than other hospital types across all issue types. The study provides insight into how different disciplines and hospital settings approach the role of chaplains in addressing patients' spiritual needs.
A Trinitarian Response To Issues Raised By PhanMasa Nakata
This document summarizes and responds to issues raised in Peter Phan's book Being Religious Interreligiously from a Trinitarian perspective. It summarizes Phan's theology of religions and ecclesiology, which centered on the possibility of salvation outside Christianity through elements of truth and grace in other religions, and the operation of the Holy Spirit independently of Christ. It aims to address concerns raised by the US Bishops and Vatican over ambiguities in Phan's work regarding the uniqueness of Christ and the Church. The response draws on the author's own Trinitarian theology to suggest a more viable approach to interreligious dialogue.
Yoshimitsu Benedict Endō Guilt Shame And The Post War Idea Of JapanMasa Nakata
This document summarizes the development of the idea that Japan lacks a sense of guilt and is instead a "shame culture." It originated from Japanese intellectuals critiquing pre-war ideology after WWII and from Japan's reception of Ruth Benedict's book on Japanese culture. This idea influenced theories of Japanese culture ("Nihonbunkaron") and was expressed in novels by Endo Shusaku. The document discusses how Endo's views parallelled the development of Nihonbunkaron and were influenced by Benedict, while also reacting against post-war critiques of traditional Japanese ideology. It provides context on Endo's mentor Yoshimitsu Yoshihiko, a pre-war Catholic intellectual who took a