Read Online Spiritual Care: A Guide for Caregivers by Judith Allen Shelly - Free Book Online
Authors: Judith Allen Shelly
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Alice
seemed relieved to have the opportunity to talk. She began, "Well,
I just don't feel like I can talk to anyone about this, but my doctor
told me I have diabetes, and it can affect my blood pressure, heart
and kidneys-and I could even go blind. I'm so scared!"
Carrie listened carefully to Alice, asking her to explain further.
Alice described how alone she felt. She was trying hard to stick to
her diabetic diet and had lost fifteen pounds already, but her husband complained that he liked her chubby. He constantly tempted
her with ice cream and potato chips. Her friends told her she
looked sick after losing the weight, because her clothes were now
too big for her. At first she asked to be on the church prayer list,
but so many people asked her embarrassing, intrusive questions
that she asked to be removed. Her blood sugar was now controlled by diet alone, so her friends and family considered her
cured. She finally decided this was a battle she would have to fight
alone, but that was a painful choice.
At Carrie's suggestion, Alice began attending the monthly healing services at church. Having the opportunity to come forward
for prayer in a smaller, more intimate service helped her to commit
her fears to the Lord. She not only gained the strength to maintain
her diabetic diet but also began teaching Sunday school and serving in various volunteer roles in the church. Her whole affect
changed dramatically.
Barry also suffered silently. A hard-driving executive, accustomed to being in control of every situation, he was diagnosed
with prostate cancer. Although he attended church regularly, up until this point in his life he had never felt the need to depend
upon God or other people for anything. Suddenly he felt helpless,
fearful and ashamed, but he did not know how to reach out. Turning to God now seemed hypocritical. However, when his name
was included in the intercessions during a Sunday worship service, he wept openly.
Everything in our culture drives us toward self-sufficiency and
personal independence. The media, health care, educational institutions, our child-rearing practices and our common ethical values
regard autonomy as the primary goal of maturity and a basic
human right. However, that standard only works as long as we are
healthy, young, affluent and relatively intelligent. Most ethicists
would tick off autonomy, along with beneficence, nonmaleficence
and justice as unquestioned standards of ethical behavior. However, the Bible paints a different picture.
The Hebrew community of the Old Testament, which was
clearly reflected in the life and teachings of Jesus, held shalom as
their central operational value. We touched briefly on this concept
in chapter one, but it bears further discussion. Shalom is seen in a
God-centered community in which people relate to one another
with faithfulness, integrity, mutual respect and affection. It
includes peace, prosperity, rest, safety, security, justice, happiness,
health, welfare and wholeness of life. The individual within the
community works toward shalom through.edeq, Hebrew for righteousness.
Although this righteousness was codified into the Law of
Moses, summarized in the Ten Commandments, it is more than a
legalistic standard. Sedeq is essentially any action that facilitates
shalom. To the Hebrew community, righteousness was always connected with delivering, saving and restoring. A righteous person
was one who had experienced God's restoration and deliverance, not necessarily one who simply followed the rules. In this context,
Jesus summarized the law, God's standard of righteousness, in
terms of relationship: "'You shall love the Lord your God with all
your heart, and with all your soul, and with all your mind.' This is
the greatest and first commandment. And a second is like it: 'You
shall love your neighbor as yourself"' (Mt 22:37-39).
Examining the New Testament from this perspective gives us
new insights into how
seemed relieved to have the opportunity to talk. She began, "Well,
I just don't feel like I can talk to anyone about this, but my doctor
told me I have diabetes, and it can affect my blood pressure, heart
and kidneys-and I could even go blind. I'm so scared!"
Carrie listened carefully to Alice, asking her to explain further.
Alice described how alone she felt. She was trying hard to stick to
her diabetic diet and had lost fifteen pounds already, but her husband complained that he liked her chubby. He constantly tempted
her with ice cream and potato chips. Her friends told her she
looked sick after losing the weight, because her clothes were now
too big for her. At first she asked to be on the church prayer list,
but so many people asked her embarrassing, intrusive questions
that she asked to be removed. Her blood sugar was now controlled by diet alone, so her friends and family considered her
cured. She finally decided this was a battle she would have to fight
alone, but that was a painful choice.
At Carrie's suggestion, Alice began attending the monthly healing services at church. Having the opportunity to come forward
for prayer in a smaller, more intimate service helped her to commit
her fears to the Lord. She not only gained the strength to maintain
her diabetic diet but also began teaching Sunday school and serving in various volunteer roles in the church. Her whole affect
changed dramatically.
Barry also suffered silently. A hard-driving executive, accustomed to being in control of every situation, he was diagnosed
with prostate cancer. Although he attended church regularly, up until this point in his life he had never felt the need to depend
upon God or other people for anything. Suddenly he felt helpless,
fearful and ashamed, but he did not know how to reach out. Turning to God now seemed hypocritical. However, when his name
was included in the intercessions during a Sunday worship service, he wept openly.
Everything in our culture drives us toward self-sufficiency and
personal independence. The media, health care, educational institutions, our child-rearing practices and our common ethical values
regard autonomy as the primary goal of maturity and a basic
human right. However, that standard only works as long as we are
healthy, young, affluent and relatively intelligent. Most ethicists
would tick off autonomy, along with beneficence, nonmaleficence
and justice as unquestioned standards of ethical behavior. However, the Bible paints a different picture.
The Hebrew community of the Old Testament, which was
clearly reflected in the life and teachings of Jesus, held shalom as
their central operational value. We touched briefly on this concept
in chapter one, but it bears further discussion. Shalom is seen in a
God-centered community in which people relate to one another
with faithfulness, integrity, mutual respect and affection. It
includes peace, prosperity, rest, safety, security, justice, happiness,
health, welfare and wholeness of life. The individual within the
community works toward shalom through.edeq, Hebrew for righteousness.
Although this righteousness was codified into the Law of
Moses, summarized in the Ten Commandments, it is more than a
legalistic standard. Sedeq is essentially any action that facilitates
shalom. To the Hebrew community, righteousness was always connected with delivering, saving and restoring. A righteous person
was one who had experienced God's restoration and deliverance, not necessarily one who simply followed the rules. In this context,
Jesus summarized the law, God's standard of righteousness, in
terms of relationship: "'You shall love the Lord your God with all
your heart, and with all your soul, and with all your mind.' This is
the greatest and first commandment. And a second is like it: 'You
shall love your neighbor as yourself"' (Mt 22:37-39).
Examining the New Testament from this perspective gives us
new insights into how
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