Respect: Response to shame in health care

Shame is a not uncommon experience of patients in health care settings. Religious assessments often confuse shame with guilt, and therefore respond in ways that may not be appropriate. Illustrated by a case study, this article distinguishes shame from guilt and examines systemic considerations. Then shame is explored in relation to traditional, negotiating, and individualistic belief paradigms, looking at epistemology, causality, response to shame, healing models, and tasks. It concludes with a discussion of the idea of respect as foundational for responding to people experiencing shame in health care.     

Subliminal stimulation, choice behavior and some personality correlates of subliminal sensitivity

The aim of this study was to investigate the possible relations between specific personality variables and the effect of subliminal stimulation on choice behavior. It was hypothesized that subjects with low anxiety, less neuroticism, and external locus of control and the trait of extraversion would be more susceptible to subliminal stimulation. 38 undergraduate students were exposed to subliminal messages urging them to choose symbols instead of numbers or letters. Analysis showed that subliminal stimulation did not generate a preference for symbols over numbers or letters. No support was observed for the hypothesis of an association between susceptibility and personality variables. These results may be explained in terms of symbol choice being a neutral message that did not relate to the subjects' needs and motivation.     

Toward understanding sex differences in pay allocation: Agency,communion, and reward distribution behavior

This research examined the extent to which the personality characteristics of agency and communion are sex linked, and the extent to which differences in these orientations can account for sex differences in reward distribution behavior. In two studies, the agency and communion level of large samples of male and female undergraduates were assessed. As expected, males were more agentic and females were more communal. Moreover, when subjects who scored high or low on agency and high or low on communion were asked to allocate rewards between themselves and a co-worker, these personality differences were related to their allocation decisions. These results were used as the basis for discussing the role that sex-linked personality differences might play in distributive justice judgments.This article is an adaptation of a colloquium presentation at the meeting of the American Psychological Association, Los Angeles, August 1981. The research reported here was supported by NIMH grant MH29987-1, Goals, Motives, and Norms of Reward Distribution, and by NIMH Biomedical Research Support Grant from the College of Social Science, Michigan State University. The authors wish to thank Andrea Doughty for her valuable advice, and to gratefully acknowledge the help of Mark Teicher, Julie B. Klein, Sue Schnelbach, Pat Loepp, Barb Allen, Gavin Goodrich, Bob O'Hara, Kelly Bowen, Rod Hollenstein, Steve Schultz, and Mary Hurst.     

In defense of monotheistic father religion

Many questions are currently being raised, by women especially, regarding the religious, social, and psychological effects of the emphasis on God as father in Western religion. Viewed in the light of key insights from developmental psychoanalysis, patriarchal monotheism does indeed seem to confront us with a dilemma. However, a resolution of this dilemma does not appear to lie in a move toward androgyny or matriarchy. Evaluated from the point of view of its overall capacity to mediate a meaningful, unified, personal religious reality to both sexes, monotheistic father religion is still the preferable ultimate symbolic configuration.     

Does awareness of speech as a sequence of phones arise spontaneously?

It was found that illiterate adults could neither delete nor add a phone at the beginning of a non-word; but these tasks were rather easily performed by people with similar environment and childhood experiences, who learned to read rudimentarily as adults. Awareness of speech as a sequence of phones is thus not attained spontaneously in the course of general cognitive growth, but demands some specific training, which, for most persons, is probably provided by learning to read in the alphabetic system.     

The role of the church in the community based care of the chronically mentally disabled: Reclaiming an historic ministry

The perplexing circumstance of the chronically mentally disabled in the community poses both a challenging ministry and significant learning opportunity for the church. Historically the church once served as a primary resource in their community life. When care shifted to the hospital in the nineteenth century, chaplains then ministered on behalf of the church. The institutional setting later spawned the clinical training and pastoral care movement, the mental patient an essential teacher and beneficiary. With the locus of care having recently returned to the community, the church can now provide social, pastoral and spiritual resources, collaborate in deinstitutionalization with the mental health delivery system, and return to a ministry of learning with the less resourceful.The Reverend Anderson serves as Chaplain Supervisor, Connecticut Mental Health Center, Box 1842, New Haven, Connecticut 06508, and as a Lecturer in Pastoral Theology at Yale Divinity School. The author wishes to thank Dr. Donald H. Williams and Fr. Henri Nouwen for their advice and encouragement during the preparation of this article.     

Story and promise in pastoral care

The writer describes the pastoral office and considers the difference his theological orientation makes in understanding its work. The gospel is described as narrative and as promise. As narrative it concerns a particular person, Jesus, and especially his passion and resurrection. Becoming Christian means allowing one's own story and that of one's communities to be shaped and reshaped by Jesus. As promise, the gospel comments on the final outcome of the human enterprise. Ministers are those to whom the community grants the burden of tending the life of the gospel in the church. Their temptation in pastoral care is to lose the specificity of the gospel in slogans that are temporary and partial, e.g., identifying health care with the liberation of the gospel. Pastoral care is described as sacramental and as eschatological.He is the author ofStory and Promise: A Brief Theology of the Gospel About Jesus.