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  1. A Theological Framework for Understanding Hope in the Clinic.Andrea Thornton - 2024 - Christian Bioethics 30 (3):164-175.
    Appeals to the miraculous are common in healthcare, and arguments about end-of-life decision-making can quickly become theological. Assessments of hope have been recommended within the biopsychosocialspiritual model of medicine, but these assessments fail to account for the theological dimension of hope. Examples of failed assessments include recent efforts in palliative care and classic works, such as On Death and Dying by Elisabeth Kübler-Ross. To adequately address the patient’s and family members’ hopes without patronizing or harming the patient, assessments must be (...)
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  • Multi-faith Chaplaincy’s Outcomes-Based Measures: The Tail that Wags the Dog.Addison S. Tenorio - forthcoming - Christian Bioethics.
    The current manner of practicing chaplaincy in health care is one which prizes the multi-faith chaplain. When one asks multi-faith chaplain, “To whom are you beholden?” they will respond, “The patient.” This is evident in the way that chaplaincy is currently practiced and taught, which prizes the use of psychology over recourse to theology. Chaplaincy’s recourse to practices whose aims are directed toward the efficient rather than the eternal challenges its original telos. This paper looks at this question by blending (...)
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  • Of Idolatries and Ersatz Liturgies: The false gods of spiritual assessment.Jeffrey P. Bishop - 2013 - Christian Bioethics 19 (3):332-347.
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  • Lost in Translation: Spiritual Assessment and the Religious Tradition.Emily K. Trancik - 2013 - Christian Bioethics 19 (3):282-298.
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  • From Anticipatory Corpse to Posthuman God.Jeffrey P. Bishop - 2016 - Journal of Medicine and Philosophy 41 (6):679-695.
    The essays in this issue of JMP are devoted to critical engagement of my book, The Anticipatory Corpse. The essays, for the most part, accept the main thrust of my critique of medicine. The main thrust of the criticism is whether the scope of the critique is too totalizing, and whether the proposed remedy is sufficient. I greatly appreciate these interventions because they allow me this occasion to respond and clarify, and to even further extend the argument of my book. (...)
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  • The Infinite without God: Modernity, Christianity, and Bioethics, Or Why Christianity must be Counter-Cultural in the Contemporary World.A. E. Hinkley - 2009 - Christian Bioethics 15 (3):209-219.
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  • In Defense of Paul Tillich: Toward a Liberal Protestant Bioethics.D. Stahl - 2014 - Christian Bioethics 20 (2):260-271.
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  • Assessing the Spirit.Jeffrey P. Bishop & Emily K. Trancik - 2013 - Christian Bioethics 19 (3):247-250.
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  • Sacramental and spiritual use of hallucinogenic drugs.Levente Móró, Valdas Noreika, Christian P. Müller & Gunter Schumann - 2011 - Behavioral and Brain Sciences 34 (6):319.
    Arguably, the religious use of hallucinogenic drugs stems from a human search of metaphysical insight rather than from a direct need for cognitive, emotional, social, physical, or sexual improvement. Therefore, the sacramental and spiritual intake of hallucinogenic drugs goes so far beyond other biopsychosocial functions that it deserves its own category in the drug instrumentalization list.
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