Dakwah bi al-Irsyãd untuk Memelihara Kesehatan Mental Spiritual Pasien di Rumah Sakit

This research was conducted on the basis of the fact the field that the maintenance of mental health inpatients spiritual through the spiritual guidance of Islam in the hospital neglected and not considered part of Islam (da’wa). It has violated the professional code of ethics, the rights of patients, and can cause a psychological impact to the theological to the patient. Research conducted at five hospitals namely Yarsi Pontianak General Hospital, Islamic Hospital Ibn Sina Yarsi Padang, Regional General Hospital R.Syamsudin, SH of Sukabumi, Regional General Hospital Al-Ihsan Baleendah, and Regional General Hospital Ujungberung Bandung . The purpose of this research is to find a model of preaching bi al-Irsyad for spiritual nurture mental health inpatients in hospitals which until now has not existed. The method used in this research is descriptive method with qualitative approaches and reseach and development. The source of the data in this study obtained from hospitalized patients, the patient's family, spiritual adviser, the primary nurse who had attended training, head of nursing, and head of spirituality. The data in this study were collected through observation, interview, and use documents. From the results of this study out that the construction of the model da’wa bi al-Irsyad can be conveyed through Spiritual Guidance Islam to maintain the mental health of spiritual in the hospital and consist of the seven components of the model, they are : rationale, vision, mission, goals and benefits, functionality, form of service and program guidelines, methods and techniques, guide services. The results of this study is important to be a source of da'wah guidance in hospitals and become an important study for the world of da'wah both academically and practically. This study also proposes two important recommendation. First, the next phase of research should be done to develop this model towards a model that is feasible and tested through further research. The second, collaboration of the parties ie UIN Sunan Gunung Djati in particular the Faculty of Da'wa and Communication, Majlis Ulama Indonesia, Institute of Health Sciences, and the hospitals to formulate policies in the maintenance of mental health spiritual patient and to quickly produce human resources that can fill the needs of aspects this. Penelitian ini dilakukan atas dasar kenyataan dilapangan bahwa pemeliharaan kesehatan mental spiritual pasien rawat inap melalui bimbingan rohani Islam di rumah sakit terabaikan dan dianggap bukan bagian dari dakwah Islam. Hal ini telah melanggar kode etik profesi, hak pasien, dan dapat menimbulkan dampak psikologis hingga teologis terhadap pasien. Penelitian diadakan di lima rumah sakit yaitu Rumah Sakit Umum Yarsi Pontianak, Rumah Sakit Islam Yarsi Ibnu Sina Padang, Rumah Sakit Umum Daerah R.Syamsudin, SH Kota Sukabumi, Rumah Sakit Umum Daerah Al-Ihsan Baleendah, dan Rumah Sakit Umum Daerah Ujungberung Kota Bandung. Tujuan penelitian ini adalah menemukan konstruk atau model dakwah bi al-Irsyãd untuk memelihara kesehatan mental spiritual pasien di rumah sakit yang sampai saat ini belum ada. Metode yang digunakan dalam penelitian ini adalah metode deskriptif dengan pendekatan kualitatif dan reseach and development. Adapun sumber data dalam penelitian ini didapat dari para pasien rawat inap yang beragama Islam, keluarga pasien, pembina ruhani, para perawat primer yang telah mengikuti pelatihan, Kabag Keperawatan, dan Kasubsi Kerohanian. Data dalam penelitian ini dihimpun melalui teknik observasi, wawancara, dan penggunaan dokumen. Dari hasil penelitian ini ditemukan bahwa konstruk model dakwah bi al-Irsyãd dapat disampaikan melalui Bimbingan Rohani Islam untuk memelihara kesehatan mental spiritual pasien di sakit dan terdiri dari tujuh komponen model yaitu : dasar pemikiran, visi misi, tujuan dan manfaat, fungsi, bentuk layanan dan panduan program, metode dan teknik, panduan layanan. Hasil penelitian ini penting untuk menjadi sumber panduan dakwah di rumah sakit dan menjadi kajian penting bagi dunia dakwah baik secara akademis amupun praktis. Penelitian ini juga mengajukan dua rekomendasi penting. Pertama, seyogyanya dilakukan penelitian tahap berikutnya untuk mengembangkan model ini kearah model yang feasible dan teruji melalui penelitian lanjutan. Kedua melakukan kerjasama antar pihak terkait yaitu UIN Sunan Gunung Djati khususnya Fakultas Dakwah dan Komunikasi, Majlis Ulama Indonesia, Akper/Stikes, dan pihak rumah sakit untuk merumuskan kebijakan dalam pemeliharaan kesehatan mental spiritual pasien dan untuk segera menghasilkan sumber daya manusia yang dapat mengisi kebutuhan aspek ini.

Darkness and Light in Evelyn Underhill

Evelyn Underhill (1875–1941) was one of the most widely read writers in spirituality in the first half of the twentieth century. In addition to her nearly 40 books and hundreds of articles and reviews, Underhill wrote a significant number of letters of spiritual direction and led spiritual retreats in England in the 1920s and 1930s. Darkness and light are recurring themes in both Underhill’s letters of spiritual nurture and in the prayers that she wrote and selected for use when leading retreats. These two themes also operate as a lens for exploring Underhill’s own personal, spiritual journey. In this article, the themes of darkness and light are explored in Underhill’s spiritual journey, in her soul care of others, as revealed through her letters, and in her prayers for retreat leading. Underhill provides us with wisdom concerning soul care for people experiencing darkness. She shows us how to help them endure and trust God when the light is gone.

Martin Luther’s Pastoral Writings

Luther was first and foremost a pastor who was deeply concerned with the care of souls. While the study of his controversial writings provides important insight into various aspects of his theology, it was his pastoral writings that arguably made the greater impact on his contemporaries. These writings spanned his entire career, examined numerous topics, and appeared in various genres. Luther’s deep commitment to producing pastoral works aimed at edification and consolation, especially of the laity, may be seen as a continuation of a late medieval trend that was similarly concerned with spiritual nurture and guidance. Consolation was a dominant theme in Luther’s pastoral writings, but so was the call to a deeply earnest Christianity that embraced suffering and affliction for the sake of the gospel. Luther’s pastoral writings were intended to help pastors minister to the needs of their flocks, but in many cases these works were directed to the laity, both to console and exhort them in the Christian life and also to mobilize them for ministry to one another.

Evelyn Underhill and the Virgin Mary

Evelyn Underhill (1875–1941) was a guiding light in Anglican spirituality in the twentieth century, and her best-known works, Mysticism (1911) and Worship (1936) are still read and studied today. A prolific writer—theologian, poet, novelist—she is frequently anthologized. Her early life and writings—those undertaken before she became an actively-committed member of the Church of England in the 1920s—are, with the exception of Mysticism, less well-known. This article examines the early works that treat the Virgin Mary, and explain how that subject may have influenced the pacifism she later embraced. A feminist reading of those early works also suggests biographical links to her “care for souls,” or spiritual direction, and to her own family. The dutiful child of somewhat remote and distant parents, herself in a childless marriage, Underhill's spiritual nurture by way of Mary helps explain both her spiritual growth and her role as a spiritual director to others.

The House of God in Exile

John Calvin’s unrelenting literary assault on French Nicodemism over three decades has long been recognized for its deep consistency and harsh negativity. Yet scholars have tended to neglect the ways in which Calvin’s polemic against religious dissimulation could exhibit significant flexibility according to the needs of his context. An outstanding example is 1552’s Quatre sermons … traictans des matières fort utiles pour nostre temps, a work containing the only sermons Calvin himself selected, revised, and prepared for publication. Whereas the reformer’s preface promises simply to revisit his previous argument that any participation in the Mass is idolatry, the present study argues that Calvin’s approach to Nicodemism in Quatre sermons was actually adapted to accomplish goals beyond decrying false worship, offering a carefully crafted apology for Calvin’s pastoral authority directed at his political situation. By repeatedly emphasizing God’s intent to bless his children through the ministry of a rightly ordered church, Quatre sermons marks a clear rhetorical shift in Calvin’s approach to Nicodemism away from a uniformly negative polemic against idolatry, stressing instead God’s provision of spiritual nurture via political exile. Unfolding its argument over four sermons, the publication ostensibly directs its plea for exile toward French Nicodemites, but in a manner that seems designed especially to silence Calvin’s foes in Geneva.

Church discipline – semper reformanda in Reformation perspective

Church discipline – is semper reformanda in a time and space warp? Church discipline has become an anachronism in the life of the Christian faith community. In part, this results from a misunderstanding of the fundamental meaning of the term. Its early emphasis was on spiritual nurture, discipling people into the faith and into a relationship with one another and God. By the time of the Reformation, it took on a legalistic and rigid form that militated against its earlier approach. This resulted from a misunderstanding of key reformers from the Reforming tradition such as John Calvin and John Knox, who were concerned to build up individuals within the Christian community to become responsible members of society. In this way, discipline is transformative of individuals and society. The work of discipline was closely related both to pastoral care and Christian education and offered a corrective to Medieval discipline, where the concept of discipline was distorted when the use of punitive discipline as a last resort was elevated to become the norm. This situation was replicated in the post-Reformation period. Consequently, it now needs to be rehabilitated in the form of discipling or mentorship in order to restore its usefulness as an educative tool in the process of the pilgrimage towards the kingdom of God.