Drawing on theology in nursing. Dr Janice Clarke Institute of Health and Society, University of Worcester. Current theories of nursing and their links to spirituality.
Download Policy: Content on the Website is provided to you AS IS for your information and personal use and may not be sold / licensed / shared on other websites without getting consent from its author.While downloading, if for some reason you are not able to download a presentation, the publisher may have deleted the file from their server.
Dr Janice Clarke
Institute of Health and Society,
University of Worcester
which interpenetrate and influence
Janice Clarke, University of Worcester
We are of the earth and of the spirit between the high and the low, spiritual and physical
“earthly yet heavenly, … midway between majesty and lowliness; one self-same being, but both spirit and flesh.”
(St. Gregory Nazianzus, Oration 38: 11,in Ware1987:199)
“He is my helper and my enemy, my assistant and my opponent, a protector and a traitor…. If I strike him down I have nothing left by which to acquire virtues. I embrace him. And I turn away from him. What is this mystery in me? What is the principle of this mixture of body and soul? How can I be my own friend and my own enemy? “
(St John Climacus, 1982:186)
“The spiritual joy which comes from the mind into the body, is in no way corrupted by the communion with the body but transforms the body and makes it spiritual”.
(St. Gregory Palamas1983:51,Triads, II: ii 9)
“As the ancient philosophers aptly put it, “the soul is the form of the body”. What you see is, by definition, not matter, but the soul, the person! “
(Clement, O. 1986:56)
This cosmic God reaches out to the whole of his creation and draws it back into union with himself.
Hans Urs Von Balthasar talking about the Areopagite’s vision of Celestial Hierarchy:
“… a holy universe, flowing forth, wave upon wave, from the unfathomable depths of God, whose centre lies always beyond the creature’s reach; his vision of a creation that realizes itself in ever more distant echoes, until it finally ebbs away at the borders of nothingness, yet which is held together, unified, and “brought home”, step by step through the ascending unities of an awestruck love.” (2003:58)
criticised. Tanyi (2002)
it is possible, Pals argues, for an outside interpreter to agree with a number of things “asserted or entailed by a believers creed without thereby committing himself to the truth of the believer’s creed” (Pals 1986:28).
Davie (1994:123–124) agree with a number of things “asserted or entailed by a believers creed without thereby committing himself to the truth of the believer’s creed” (Pals 1986:28).
cites a Liverpool hospital chaplain, ministering to two
different groups of women in two hospitals, young women
coping with miscarriage, stillbirth and sick babies and older
women with gynaecological cancers. While both groups were
happy to see this chaplain, the younger had no language with
which to communicate their spiritual grief, rage or happiness,
whilst the older women had recourse to half remembered
prayers, and rituals from their youth, which filled a void in
“Post religious language and culture are on the whole extremely impoverished in this respect. … amongst thoroughly secularised children it is sometimes as if there were an awareness of a gap or an incompetence in secular language. Religious terminology seems to slip in by default because it expresses the felt sense of what the child is experiencing “
(Hay & Nye 1998:144).