Healing Hospitals: the Holistic Medicine Principles

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Topic: Health & Medicine
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Healing Hospital: A Daring Paradigm

Introduction

Healing Hospitals are institutions that support the principles of the holistic medicine. This type of medical care is base on the combination of the physical treatment with the belief in the spirituality as an important part of the treatment process. In the modern framework of medical care, healing hospitals face many challenges. This paper’s objective is to define components of a healing hospital and their relationship to spirituality, analyze challenges of creating a healing environment in hospitals and reflect on the biblical aspects supporting the concept of a healing hospital.

Components of a healing hospital and their relationship to spirituality

Healing hospitals may seem unconventional in terms of principles on which they operate. First of all, the prevailing concept in holistic health care is hospitality. The atmosphere is more relaxed and friendly rather than strict. The patients are nursed in loving relationships based on attention and communication. In this case, the communication between the patient and medical professionals is not only about attending the basic needs of the patients but also creating a bound and providing spiritual and psychological support (Jackson, 2010).

The objective is to provide the patient with comfort, including the ability to wear the patient’s own clothes, rather than the standard hospital garment. Thus, creating the comfortable environment is the first component of a healing hospital (Chapman, 2003).

Also, healing hospitals are supposed to look into the broader context of treating illness, rather than focus on the biological component. Therefore, the main component is the spirituality of the healing hospital.

Challenges of creating a healing environment

One of the challenges in healing hospitals concerns the lack of oriented and trained personnel. The medical professionals practicing holistic medicine are supposed to have certain personality traits, including hospitality, openness, and profound sense of empathy to other people. It might be challenging for some people, to create a spiritual bond and pay a great deal of attention to each patient (Chapman, 2003, p. 67).

There are also various attitudes towards the effectiveness of the holistic medicine. Occasionally, the patient’s uncertainty can be an obstacle to ensure genuine contact with him or her and provide psychological support. However, even those who deny the value of the holistic medicine believe in the positive effect of the relationship-based medical care (Jackson, 2010).

Biblical aspects supporting the concept of a healing hospital

Spirituality as one of the main components of a healing hospital can obtain different forms. It includes the psychological, moral, mental, and, of course, religious aspects. Nowadays, the involvement and importance of religious aspect in medical care are constantly reviewed, and many support the idea that religion can play an important role in psychotherapy for bonding with the patient (Hawkins, Siang-Yang, Turk, 1999).

The initiative of a healing hospital complies with the Christian understanding of care about fellow human beings. It is based on empathy and spiritual experiences. The healing hospital also supports the idea that the illness of the body is connected with the soul or mind. Therefore, creating an environment for spiritual treatment reflects on the well-being of the body. It correlates with the Biblical understanding of the superiority of the soul over the body.

Conclusion

Although healing hospitals face many challenges, some ideas of holistic medicine are recognized by scientists for their positive effect, and the spirituality of healing hospitals provides patients with all-important psychological comfort.

Case Study on Moral Status

Theories that determine the moral status of the fetus

Two main approaches to understanding the moral status of a fetus can be recognized. In the scientific picture of the world, abortion during the first trimester is considered purely a decision of a pregnant woman in question. The moral view is that a fetus is not an entirely developed person yet (Warren, 1973). Dr. Wilson in the case study supports this idea. Both Dr. Wilson and Marco are not sure that Marco and Jessica will be able economically to provide for a child with a medical condition. Aunt Maria supports another theory, according to which a fetus from the moment of conceiving is a person and a responsibility of the parents.

Recommendations for action according to different theories

First theory presupposes high social responsibility for the future child in terms of providing conditions for the upbringing and economic status of parents if they make a decision to keep it. Jessica and Marco are not confident in their financial well-being. From this point of view, it would be morally inacceptable not to give a vulnerable child appropriate care.

However, from the perspective of Aunt Maria, the recommendation is to keep a child because its life has a purpose, and even if the life of a child is difficult, it is a result of a divine will and it is how it is supposed to be.

Theories’ analysis and conclusion

In my opinion, in this particular case, Jessica and Marco should only keep their child if they are determined enough to dedicate their lives to taking care of their child. A disable child can have a good-quality life, despite Dr. Wilson’s words, but it is up to the parents to provide it.

References

Chapman, E. (2003). Radical loving care: building the healing hospital in America. Nashville, TN: Baptist Healing Hospital Trust.

Hawkins, R. S., Siang-Yang, T., & Turk, A. A. (1999). Secular versus Christian inpatient cognitive-behavioral therapy programs: Impact on depression and spiritual well-being. Journal of Psychology and Theology,27(4), 309.

Jackson, C. (2010). Using Loving Relationships to Transform Health Care: A Practical Approach. Holistic nursing practice, 24(4), 181-186.

Warren, M. A. (1973). On the moral and legal status of abortion. The Monist, 57(1), 43-61.