The Reality of Fear: Preaching in a Frightened World

Fear is a recurrent theme in today’s popular culture. Film director Steven Spielberg’s lifelong work presents the full range from awe and fear to terror, heading towards a deeply humanist approach of overcoming fear. This article puts homiletics into the context of current sociocultural discourse by applying the concept of ‘paradigm scenario’ (Ronald de Sousa) to fear in media culture and preaching. Preaching, like film, works with emotions such as fear and anxiety, initiating strong physical and mental reaction. To preach within a fearful world demands that one be aware of the psychology of fear. As much as preachers are ready to face their personal fears, they abstain from frightening others. At best, preaching is the art of supporting people to live life liberated by the gospel, speaking up against those who create an atmosphere of fear. The gospel provides numerous paradigm scenarios of courage and vision

Kasualkirche in Bewegung: Lernerfahrungen eines lutherischen Pastors aus Deutschland bei einer Bestattung in der Schweiz

Ausgehend von einer Seebestattung im privaten Umfeld beschreibt Traugott Roser in seinem Beitrag neue Entwicklungen im Bestattungswesen auf ihre Bedeutung für die Tradition christlicher Bestattungs- und Trauerkultur hin. In vier Thesen wird nach dem bleibenden theologischen Sinn kirchlichen Handelns in der sich ändernden Welt des Umgangs mit Toten, nach dem Entdeckungspotential neuer Orte, nach unerwarteten Anschlüssen an überkommene religiöse Traditionen wie Reliquienkult und nach ökomischen Herausforderungen einer neuen Kasualkultur gefragt. Zuletzt geht der Autor auf die Bedeutung der Emotionen in der Trauerarbeit ein, die für alle, auch kirchliche Begleiter*innen bestehen

Developments in spiritual care education in German - speaking countries

Background: This article examines spiritual care training provided to healthcare professionals in Germany, Austria and Switzerland. The paper reveals the current extent of available training while defining the target group(s) and teaching aims. In addition to those, we will provide an analysis of delivered competencies, applied teaching and performance assessment methods. Methods: In 2013, an anonymous online survey was conducted among the members of the International Society for Health and Spiritual Care. The survey consisted of 10 questions and an open field for best practice advice. SPSS21 was used for statistical data analysis and the MAXQDA2007 for thematic content analysis. Results: 33 participants participated in the survey. The main providers of spiritual care training are hospitals (36%, n = 18). 57% (n = 17) of spiritual care training forms part of palliative care education. 43% (n = 13) of spiritual care education is primarily bound to the Christian tradition. 36% (n = 11) of provided trainings have no direct association with any religious conviction. 64% (n = 19) of respondents admitted that they do not use any specific definition for spiritual care. 22% (n = 14) of available spiritual care education leads to some academic degree. 30% (n = 19) of training form part of an education programme leading to a formal qualification. Content analysis revealed that spiritual training for medical students, physicians in paediatrics, and chaplains take place only in the context of palliative care education. Courses provided for multidisciplinary team education may be part of palliative care training. Other themes, such as deep listening, compassionate presence, bedside spirituality or biographical work on the basis of logo-therapy, are discussed within the framework of spiritual care. Conclusions: Spiritual care is often approached as an integral part of grief management, communication/interaction training, palliative care, (medical) ethics, psychological or religious counselling or cultural competencies. Respondents point out the importance of competency based spiritual care education, practical training and maintaining the link between spiritual care education and clinical practice. Further elaboration on the specifics of spiritual care core competencies, teaching and performance assessment methods is needed

Spiritual care in the training of hospice volunteers in Germany

Objective: Hospice volunteers often encounter questions related to spirituality. It is unknown whether spiritual care receives a corresponding level of attention in their training. Our survey investigated the current practice of spiritual care training in Germany. Method: An online survey sent to 1,332 hospice homecare services for adults in Germany was conducted during the summer of 2012. We employed the SPSS 21 software package for statistical evaluation. Results: All training programs included self-reflection on personal spirituality as obligatory. The definitions of spirituality used in programs differ considerably. The task of defining training objectives is randomly delegated to a supervisor, a trainer, or to the governing organization. More than half the institutions work in conjunction with an external trainer. These external trainers frequently have professional backgrounds in pastoral care/theology and/or in hospice/palliative care. While spiritual care receives great attention, the specific tasks it entails are rarely discussed. The response rate for our study was 25.0% (n = 332). Significance of results: A need exists to develop training concepts that outline distinct contents, methods, and objectives. A prospective curriculum would have to provide assistance in the development of training programs. Moreover, it would need to be adaptable to the various concepts of spiritual care employed by the respective institutions and their hospice volunteers