The meaning of prayer: A Christian physician's experience

Christians in health care need a habit of prayer that allows them to express to God the full range of their reactions to daily experience. All of life can become the occasion for prayer when understood as communion or conversation. After brief commentary on this view of prayer, actual prayers are shared, demonstrating one Christian physician's attempts to pray without ceasing.This paper is part of a forthcoming book to be published by Broadman. All personal references in the article are to Dr. Elkins.     

The changing meaning of sport during forced immigrant youths' acculturative journeys

ObjectivesTo facilitate intercultural understanding by centralizing forced immigrant youths' voices in the knowledge development phase of a community-based participatory action research (CBPAR) project. The aim of this paper is to reveal the role of sport in forced immigrant youths' acculturative journeys in different communities.MethodologyWe utilized ‘get-to-know-you’ arts-based conversational interviews (m time = 38 min) held at the onset of a community-based participatory action research project. A polyphonic (i.e., multi-voiced) vignette is used to portray an interpretive account of the stories told by 22 refugee and asylum seeking (i.e., forced immigrant) youth (m age – 13.4 years) developed through a reflexive thematic analysis.ResultsThe three-scene polyphonic vignette stories the role sport has played, and continues to play, in forced immigrant youths' life journeys. The opening scene brings to light stories related to home country sport involvement. The second scene depicts how sport was engaged in during their journey to their current host community. The third scene completes the story focusing on how youth engage in sport during resettlement in their host Canadian community.ConclusionsThe meaning of sport, and what it means to be safe in sport, changes over the course of forced immigrant youths' acculturative journeys. Feeling safe in sport offers a unique opportunity for youth to feel a sense of sharing their acculturative journey with those around them.     

The emotional dynamics of funeral services

This paper explores how funerals are often restricted to a cognitive level and become exercises in denial based consolation. Clergy are responsible for addressing the emotional needs of the people gathered for the funeral. The issue is not whether or not we intervene buthow we intervene. Specific dynamics and opportunities in the family are examined and varied needs of other mourners are considered. The funeral is an intervention in the grief process. The funeral service has three essential functions. First, it is a proclamation of our faith. Secondly, the service speaks to the emotional needs of the grieving. Finally, the service is a recognition and celebration of the person's life.Dr. Lageman is a Fellow at the American Association of Pastoral Counselors and a Clinical Member of AAMFT.Valuable assistance in preparing this article was received from my colleague, Anne Nelson.     

On the Christian in Christian bioethics.

What is Christian about Christian bioethics? And is an authentically Christian bioethics a practical possibility in the world in which we find ourselves? In my essay I argue that personhood and the personal are so fundamental to the Christian understanding of our humanity that body, soul, and spirit are probably best understood as the components of a triune (as opposed to dual) aspect theory of personhood. To confess to a Christian bioethics is to admit that Christians cannot pretend fully to understand either cures or their meaning. However effective and "knowledge-based" contemporary medical interventions are, a Christian must humbly and honestly confess a lack of complete knowledge on both levels. At the same time, a Christian bioethicist must express a total personal commitment to Christian Faith.     

The funeral meal: A significant funerary ritual

Historically, a meal in association with funerary ritual has been a reality in many cultural and religious settings. Our society has experienced a gradual demise of formal funerary ritual, with an accompanying psychological and social impoverishment. Both the immediate bereaved and the larger social community can benefit from a funeral meal which functions as a group experience that focuses on the needs of the living. It can be a shared experience in a familiar structured setting which enables the living to do significant grief work. Practical implications and potential problems will need to be, taken into consideration.