Katholisch-Theologische Fakultät
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Institute
In February 2017, Braz de Aviz, Prefect of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, acknowledged in an interview that some 70 “new spiritual movements” were under investigation for abusive behavior committed by their founders. The number of cases that remain undetected is probably large. This article uses the example of these communities to analyze the precarious tension between vulnerability, vulnerance, and resilience. It draws on Céline Hoyeau's excellent study of those founders of new spiritual movements in France who were later exposed as abusers. It also presents my research on the sacred in its dangerous connection to the victimizing sacrifice. My basic thesis is that exploring the link between vulnerability and resilience is not enough. Rather, vulnerance needs to be systematically included in the analyses. This new approach opens up a more complex understanding of abuse, cover-ups, and disclosure. It can tackle both the vulnerant resilience of the perpetrators and the voluntary vulnerability of survivors in disclosing abuse.
Background
The Changsha Communiqué (2008) calls for a greater account to be taken of the ethical aspects of xenotransplantation as well as of public perception. This also applies to the field of hospital chaplaincy. So far, there has been no empirical exploration of the assessment and acceptance of xenotransplantation by pastoral workers in German‐speaking countries. In view of the prospect of clinical trials, in‐depth research is both sensible and necessary, since both xeno‐ and allotransplantation can have far‐reaching consequences for patients, their relatives, and the social environment. In addition to the tasks of health monitoring, questions of the individual handling with and integration of a xenotransplant must also be considered. They can affect one's own identity and self‐image and thus also affect religious dimensions. Hence, they make a comprehensive range of accompaniment necessary.
Methods
This paper presents the first explorative results of a Dialogue Board with Christian, Jewish, and Muslim hospital chaplains. It explores pastoral challenges of xenotransplantation for the German‐speaking countries, in particular (a) self‐image and tasks of hospital pastoral care, (b) religious aspects of transplantation, and (c) religious aspects of xenotransplantation as anticipated by the hospital pastors.
Results
Depending on their religious background, hospital chaplains see different pastoral challenges when xenotransplantation reaches clinical stage. In particular, the effects on the identity and religious self‐image of those affected must be taken into account. Three desiderata or recommendations for action emerged from the Dialogue Board: (a) initial, advanced and further training for hospital pastoral workers, (b) contact points for patients, and (c) interreligious cooperation and a joint statement. All participants of the Dialogue Board emphasized the chances of xenotransplantation and expressed their hope that xenogenic transplants could save patients or improve the quality of their life substantially.
Conclusions
Xenotransplantation can affect the identity work of patients and relatives also in religious terms. In order to provide better pastoral and psychosocial support for these persons within the framework of the hospital, it is important to reflect on such challenges at an early stage and to develop concepts for pastoral further training and pastoral care in xenotransplantation.
Franz von Kutschera über ungegenständliche Erfahrungen und ihre (religions-)philosophische Bedeutung
(2014)
Zusammenfassung
Der Beitrag diskutiert im Anschluss an Franz von Kutschera die (religions-)philosophische und theologische Bedeutung ungegenständlicher Erfahrungen. Es handelt sich um Erfahrungen, die sich nicht oder nur bedingt als Erfahrungen eines Subjekts von einem Objekt beschreiben lassen. Besonders in den Blick genommen wird die Relevanz ungegenständlicher Erfahrungen sowohl für die Semantik religiöser Rede als auch für die Epistemologie religiöser Überzeugungen. In diesem Zusammenhang wird argumentiert, dass die kognitive Relevanz dieser Erfahrungen davon abhängt, ob sie innerhalb eines weltanschaulichen Paradigmas einen Beitrag zu einem kohärenten und umfassenden Verständnis der uns begegnenden Wirklichkeit leisten.