eChurch Blog

I’m blogging from my hospital room as I was taken quite poorly, very swiftly, towards the end of last week. It’s a lifelong condition, but I’m recovering super quick this time. Thanks to all you guys on Twitter for your prayers and messages of support. I have my own room now with a desk and fab 3g connection. Who can moan about the NHS when you’re in the crap eh! Spoke to the consultant and should be discharged Monday.

So apologies if this post is a little disjointed, I’m quite dazed and drugged.

On an aside and judging by the meal we were offered yesterday (Friday), I wonder if the NHS has gone  a little Catholic

Last week, I was invited by the BBC World News Service to debate with an ethicist in Canada on the rights and wrongs of the BBC airing the dying moments of an 84-year-old cancer sufferer, broadcast on a TV programme called: ‘Inside the human body‘. I was arguing in favour of the broadcast, and the ethicist in opposition.

You can read some of the details of my position here.

Briefly put, the ethicists arguments questioned the motivation of those agreeing to be filmed dying – implying a sort of narcissism – arguing a ‘slippery slope’ approach, and positing that in general death should be private and not a public affair. I responded that we can’t deduce their motivating psychology, the ‘slippery slope’ is a fair point but shouldn’t deter us, and death was traditionally – and still is in many countries – a communal event.

The radio debate was aired after the TV programme last Thursday. Sadly it’s not available online but the BBC will endeavour to send an MP3, in which case, I might upload to the server for anyone interested to listen. I haven’t had the chance to listen to it yet myself.

I’ve been invited quite a few times to talk on radio and even appear on TV, but have always declined as I’m somewhat shy, but this time I let myself get talked into it.

And I’m very glad I did.

The experience was fab. The technology linking us all together across the world as if we were in the same room is amazing. The ethicist – Margaret Somerville, McGill University, Montreal, Canada – is a lovely woman and was a pleasure to debate with. In some respects I think she came to agree with me towards the end. The host – Fergus Nicholl – was superb, very professional, courteous and informed, which went quite some way in putting me at ease. He seemed genuinely pleased with proceedings and I received some very positive feedback from the BBC by email.

I would certainly do this again, it gave me quite a buzz.

Forced to choose, no fewer than 71% of Britons contend that ‘religious beliefs promote intolerance, exacerbate ethnic divisions, and impede social progress in developing and developed nations alike’. Only 29% say the polar opposite, that ‘religion provides the common values and ethical foundations that diverse societies need to thrive in the 21st century’.

This ranks Britain fifth equal in terms of negativity towards religion in a league table of 23 countries surveyed in Wave 14 of the Ipsos Global @dvisor omnibus poll. Fieldwork was conducted online between 7 and 23 September 2010 among a total of more than 18,000 adults aged 16-64, including 1,002 in Great Britain.

…continue reading

I’ve been asked if / when I would cover the renewed violence against the Copts in Egypt. Frankly I’ve found the news depressing and Gregg articulates some of my sentiments rather aptly:

A few weeks ago, when people in the West were getting all giddy about the overthrow of tyrants in the Middle East, I was as sceptical as ever and warned that things could turn ugly. Sadly I think those of us who counselled caution have been proved correct. It was obvious in my view so I’m not trying to make myself look like some kind of visionary.

Indeed.

Anyway, Lisa has a comprehensive round up for us, so I’ll point you there.

And GetReligion have an informative analysis of media coverage.

There has been comment aplenty relating to the general Christian response to the death of Osama Bin Laden, however, in this post I’d like to focus specifically on the Catholic response.

As some will know I’m converting to Catholicism and I’ll say right now that the learning curve is one of the steepest I’ve ever encountered, so you will have to forgive my ignorance.

The news yesterday that a Catholic church in Ireland were going to perform a Mass dedicated to Osama bin Laden, sparked intense online debate as to the appropriateness, with no small amount of outrage.

As it turned out this was a hoax which you can read about here.

But what isn’t a hoax is the fact that Catholics are praying for the soul of Osama. Protect the Pope had this to say on the matter:

Some people are expressing outrage that Catholics are praying for the soul of Osama Bin Laden. Praying for God’s mercy on a hardened sinner at the moment of their death doesn’t mean going soft on their crimes, or discounting the terrible suffering of their victims and families. But it does mean taking seriously Jesus’ teaching on forgiveness of our enemies. Again, forgiveness doesn’t mean dispensing them from justice, but it does mean letting go of hate and a thirst for vengeance from our hearts.

Over at the Catholic Herald an article appeared yesterday by Francis Phillips, which concluded thusly:

As Christians, we should pray for Bin Laden’s soul; for his (sixth?) wife, wounded in the attack; and also for his 12-year-old daughter, who watched what happened and who helped identify her father’s body.

In my ignorance I was so surprised by the assertion that we as Christians should pray for Bin Laden’s soul, I asked:

The question I’d like to raise is based on this assertion:

As Christians, we should pray for Bin Laden’s soul

Why would we do that? What would be achieved? Would it be hoped that in some way he would repent in purgatory and join with the believers in God?

This question was greeted by a couple of comments that I wish to replicate here, as I found them fascinating, helpful, and full of grace.

The first is by Paul Priest:

The elder Brother in the Prodigal Son Stuart; the labourers in the vineyard who worked all day…

Everyone who recognises,acknowledges their sin and repents ; recognising the Sacrifice of Our Redeemer – WILL be saved.

Plus Our ways are not God’s ways – we have no idea in regard to this poor, pitiful soul – we have no idea of his psychopathology or inner turmoil or how much his sin was wrought by the conspiracy of those who sinned against him – we have absolutely no idea how free this person was to even sin – how tortured or trapped he was…he might have very well been a monster – but his fate is in the hands of God – it is our duty – our express duty – a commandment of the Church to pray for all sinners [because that imperative always includes ourselves]

Remember St Paul? As Saul of Tarsus he was the Grand Inquisitor whose sole aim in life was to genocidally wipe out that “vile heretical cultic sect” Christianity. Our greatest , bitterest most-avowed enemy became one of our greatest saints – we have no idea what might happen to anyone in the journey beyond – the limits of God’s mercy are boundless…We are expressly forbidden to judge the sinner – only the sin – no matter who they are or were – ergo we pray – and pray hard!

The second response came from Sean Gough:

Stuart its Sean here from Quo Vardis

as far as what good would it do!!!!!!

Every good in the world, Hid soul is the most desperate of souls, and the most in need of Gods mercy. If we were to refuse him our prayers then we would be judging his soul to be beyond Gods mercy, we would be setting limits to the love of God. This is intolerable, because we will be judged by the same standards that we judge others with, and we are no more worthy of Gods mercy than Bin Laden. The very second we begin to set limits, we automatically limits our selves.

Although we may be judged according to our actions, This is only in as far as they signify our cooperation with his grace, Gods grace and his mercy are NOT something we can earn, it is simply a free gift. Paul Priest is right to refer you to the prodigal sons, we must, as hard as it is, love Bin Laden’s soul – because Jesus loves his soul. To pray for his soul is our expression of that love.

If Jesus is incapable of loving Bin Laden, then he is incapable of loving me. Its that simply.

This is the second installment of my posts based on the book: Spirituality and Psychiatry, which was kindly sent to me by the Royal College of Psychiatrists.

The first part can be found here.

As the title indicates Chapter two focuses on the patient assessment of spiritual needs. It is not my intention to reproduce here the varied and detailed mechanisms of obtaining spiritual information from patients, except to note a few cursory observations.

As in the first chapter, this begins chapter begins with noting the complex and important nature of spirituality, which is supraordinate to, and an integrating force for, the other hierarchical ordered dimensions of human life. In spite of this, spirituality has been long neglected in mental healthcare which can be ascribed to the secularisation of the culture in which psychiatry has developed as a science-based discipline.

Thankfully in recent times the importance of the spiritual dimension and the evidence suggesting a positive relationship between religion and mental health has been recognised.

Of course, assessing a persons spiritual dimension is no easy task to quantify, however, assessment is vital to determine the impact on their illness.

Quantitative and qualitative methods have been developed in order to carry out spiritual assessment. I would concur with the conclusion that quantitative methods – in general – fail to capture the subjective nature of spirituality, whereas, qualitative techniques better capture the emotional tone and get closer to the patients’ experience of reality.

Having said this, quantitative assessment may be more practical in situations requiring immediate and rapid assessment, especially in cases where the psychiatric patient may be disorientated and preoccupied.

The practicalities and time constraints in qualitative assessment of spirituality may concern professionals, however, the case can be made for longer term time saving benefits, such as negating the need for future intervention due to spiritual distress and difficulty. As this process may contribute to a better outcome, many authorities would, therefore, consider this time well spent.

To introduce spiritual assessments should not have significant implications for resources. However, a new paradigm is involved that requires a culture shift throughout mental healthcare, and the spiritual dimension must routinely be included.

I’m going to end this post by quoting a sub-section of this chapter entitled: Involving Chaplaincy Services. I read this with humanist and secularist whinging relating to the costs of supporting NHS Chaplains in the back of my mind.

Sensitive enquiry is in itself helpful for patients whose needs and problems have a spiritual dimension, and it may allow them to fulfill their needs and find their own solutions with greater clarity and efficacy. However, some patients may seek spiritual support and guidance, and therefore be in need of pastoral care. Referral to a chaplain or pastoral care adviser is often appropriate. Such a referral may also be necessary if more complex issues such as being possessed are encountered.

After psychiatric staff have assessed a patient’s spiritual needs by taking a spiritual history, a well-informed and experienced chaplain, prepared to see and further assess the patient, should be available for consultation and advice. Mental healthcare trusts and service providers should maintain a multi-faith chaplaincy service with adequate staffing levels. Voluntary part-time, as well as paid full or part-time chaplains and pastoral care staff will be required.

Chaplains and spiritual advisors are increasingly valued as contributors to the multidisciplinary mental health services, taking on the status of ‘expert clinician’ in the field of spirituality and mental healthcare. Any chaplain working clinically should receive appropriate training in mental health matters. In return, chaplains may increasingly be expected to advise when more complex assessment methods are appropriate. They should also establish good relations with local clergy and faith communities and provide a knowledge base on local religious groups, their traditions and practices. They should be alert to situations in which religious beliefs and activities may prove harmful to individuals or groups. Suitably trained chaplains should also be available for advice on controversial issues such as spirit possession and exorcism.

Indeed!

Marc Cortez has an uncanny knack of asking his readers some superb questions and this is his latest:

What are you tired of reading about on blogs?

For me I’m sick to the back teeth of reading about Rob Bell and totally ignore anything with his name in the title.

What about you, what subject bores you to tears, or causes you to grind your teeth in vexation on Christian blogs?

I attended the first ever Catholic Guild of Bloggers meeting at Westminster Cathedral on Saturday and it was fab.

As I usually post my ‘few good links’ on a Monday, I’m dedicating this one to those who attended the meeting and have blogged about it:

A Reluctant Sinner – A brief report on today’s planning meeting for a “Guild” of Catholic bloggers

A Brief Encounter – Guild of Catholic Bloggers

That The Bones You Have Crushed May Thrill – Bloggers of the United Kingdom (& France)…Unite!

Medley Minute – Guild of Catholic Bloggers Meeting at Westminster Cathedral

Take note secularists and atheists, this is what happens if you attempt to suppress religion and spirituality

Two decades after the collapse of the USSR, history’s most atheistic state, the vast majority of Russians attest to a belief in God – more than in any other European country – according to a new opinion poll.

The survey, carried out in April by the independent Public Opinion Fund (FOM), found that 82 percent of Russians say they are religious believers, while just 13 percent say they do not believe in any deity.

…..continue reading

I’ve started reading Spirituality and Psychiatry which was kindly sent to me by the Royal College of Psychiatrists and it seems prudent to start right at the beginning.

Here are the opening words from the Foreward:

During my presidency I became more and more convinced of the importance of promoting mental health and well being, alongside the treatment of mental illness. But I see mental health as the responsibility of everyone, not just health and mental health professionals. The social care, criminal justice and education sectors and faith-0based organisations should all be involved in asserting the centrality of mental health in society, in contributing to the prevention of mental illness and in supporting individuals with mental disorders.

Sheila Hollins – Former President, Royal College of Psychiatrists

This to me is the crux, namely, the church must be at the forefront of supporting those with mental health issues, in partnership with other professionals.

Historically, much of the psychiatric care was provided within a religious context. There are shrines noted for their miraculous healing of folk with mental illness, the most famous of which is the shrine of St Dymphna, the Patron Saint of mental and nervous disorders. Priory’s also cared for the mentall ill.

On an aside, St Dymphna is my chosen Patron Saint for my upcoming confirmation.

The modern era has seen the development of psychiatry as a distinct discipline, which has sadly been characterised by an exclusion of spirituality and religiosity within mental healthcare.

The souring of relations between religion and psychiatry has been severe. Freud asserted that belief in God was delusional and that all religion was mass neurosis. Reductionism came to dominate in the mid 20th Century and consequently humans viewed as nothing more than cerebral, with behaviour as Pavlovian / Skinnerian conditioning.

There has been almost no teaching on spirituality in the context of mental heath in UK medical schools, or at post-graduate level in the training of psychiatrists, consequently, students and practitioners have had little or no training in how to enquire about an individual’s spirituality or religious faith. The word ‘religion’ has not featured in the indices of most psychiatric textbooks.

Christians have viewed psychiatry as in conflict with traditional religious values and many have associated psychiatry / psychology with atheism and antagonistic to religion in general, and perhaps with good reason, given the above.

However, encouraging attitude changes are taking place within psychiatry, concerning the importance of spirituality as a dimension of mental healthcare. This has been prompted in part by ‘service users’ asserting that spirituality is a vital dimension of their experiences that they wish to be able to discuss freely without being labelled in pathological terms. Surveys have indicated that up to half of patients turn to their religious and spiritual beliefs to help them get through a crisis, but they do not feel comfortable talking about such things with a psychiatrist.

Research in the area of mental illness and religious belief developed during the 1990′s from almost nothing to an accepted area of inquiry with research funding. Religion has been found to provide a protective factor from – and in – mental illness. Religion can also have negative effects, however, in general the beneficial effects considerably outweigh the adverse.

In 1991, the Patron of the Royal College of Psychiatrists, the Prince of Wales, urged an approach to mental healthcare that encompassed body, mind and spirit, and in 1997 the Archbishop of Canterbury addressed the annual meting.

The notion of linking spirituality with psychiatry developed largely in the 21st century and was preceded In 1999 with the formation of  the Spirituality and Psychiatry Special Interest group (SIG).  The SIG currently has a membership of some 1300 psychiatrists out of a College membership of 13000.

The Spirituality and Psychiatry book that I’m currently reading was originally conceived by the SIG and they have produced a ‘milestone’ leaflet entitled: Spirituality and Mental Health.

This is what the SIG say about themselves:

The Special Interest Group was founded in 1999 to provide a forum for psychiatrists to explore the influence of the major religions, which shape the cultural values and aspirations of psychiatrist and patient alike. The spiritual aspirations of persons not identifying with any one particular faith are held to be of no less importance, as well as the viewpoint of those who hold that spirituality is independent of religion. The meetings are designed to enable colleagues to investigate and share without fear of censure the relevance of spirituality to clinical practice. The Special Interest Group aims to contribute a framework of ideas of general interest to the College, stimulating discussion and promoting an integrative approach to mental healthcare. For patients, there is the need to help the service user feel supported in being able to bring spiritual concerns to the fore.

In contrast with the general population, only a minority of psychiatrists in Britain hold religious beliefs: 73% of psychiatrists reported no religious affiliation compared with 38% of their patients. Only 39% of female and 19% of male psychiatrists believe in God. However, 92% of psychiatrists in Britain believe that religion and mental illness are connected and that religious issues should be addressed in treatment; 42% considered that religiousness could lead to mental illness.

There is a need to overcome common prejudices within psychiatry such as ‘religion is usually harmful for patients’ and ‘religion is for the weak, vacillating and dependent’.

Overall, spirituality is increasingly being included as a component of psychiatric treatment, furthermore, a variety of faith-based organisations are providing care for folks with mental health problems.

The first chapter of the Spirituality and Psychiatry concludes with this:

Psychiatrists and other mental health professionals need to be bilingual, ‘fluent in….the language of psychiatry and psychology….and the language of spirituality that focuses on issues of meaning, hope, value, connectedness and transcendence’. It is probably fair to say that we have, for too long, neglected one of these languages to our own detriment and the detriment of our patients. That there is now renewed interest in learning the language of spirituality is very encouraging, but like all languages this one needs practice. Just as the language of psychiatry needs to be employed at every stage of assessment, diagnosis and treatment, as well as in all good research and training in mental healthcare, so the language of spirituality needs to permeate our relationships with our patients, colleagues and our whole understanding of the field of psychiatry.

I would advocate as forcefully, that Christians need to ‘learn the language’ of psychology and psychiatry in order that our churches may partner with mental healthcare providers. Faith-based organisations need to be part of the interdisciplinary and interprofessional team providing care to the vulnerable members of our community suffering from mental illness.

OK, I’ll stop there for the time being.

The next chapter of the book is entitled: Assessing Spiritual Needs, which I’ll blog on soon.

Just got back from camping where I used my new laptop with 3g mobile broadband for my twittering and a wee bit of blogging. Oh yes, I am the 21st Century techdude, albeit, a few years behind most.

The promised Spirituality and Psychiatry book has been delivered by the Royal College of Psychiatrists for me to review. Can’t wait to get reading and will of course blog my thoughts. As each chapter of the book tackles different aspects of the interplay between spirituality and psychiatry, and are written by different specialised authors, I may well blog on each chapter. We’ll see how we go.

This book will make perfect reading for my journey by train to London in the morning, to attend the first ever Guild of Catholic bloggers meeting.

All in all I’m feeling quite excited and upbeat.