Transforming Care: A Christian Vision of Nursing Practice by Mary Molewyk Doornbos;Ruth Groenhout;Kendra G. Hotz Page A
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interdependence, though not of equal dependency. Failure to recognize this interdependence and reciprocity of the
nurse-client relationship can result in what William May has described as
the "conceit of philanthropy," which assumes that the world can be neatly
divided into care-givers and care-receivers, which lends an air of superiority to the care-giver (May 1975, 37).
Persons as Image-Bearers
This recognition that being a person always involves interdependence and responsibility naturally brings the discussion for Christians to the notion of persons as bearers of the image of God. One way we bear the image of God is
in being God's stewards - representatives, co-workers, co-authors, signs of
God's reign - here on earth. To be an image-bearer is also to be oriented toward our neighbor (Berkouwer 1959,151). In discipleship, life becomes a truly
human life, lived in service of God through attending to one's neighbor.
This means, of course, that there are at least two image-bearers in any
relationship: the one who is being neighborly and the person to whom one
is neighborly. Recalling our discussion earlier about location, we can say
that the term neighbor involves a closeness that includes openness and care
for the other. So the call to be a neighbor is the call to image God in caring
action. Using our freedom to respond to others' vulnerability in responsible action shows us to be image-bearers. In our example, Janet shows
God's image by her attunement to Ann, by showing her respect and care.
And Ann, reciprocally, images God to Janet, so that Janet finds herself in
the presence of the sacred as she ministers to Ann's physical, emotional,
and social needs. The call from God that I experience when I see another's
vulnerability and need is a fundamental part of what it is for me to be a
subject (Bloechl 2000, 46).
Who would think himself
unhappy if he had only one
mouth, and who would not
if he had only one eye? It
has probably never occurred
to anyone to be distressed at
not having three eyes, but
those who have none are
inconsolable.
BLAISE PASCAL
Thus the other person also bears God's image. In fact, the very suffering and pain of another reflect the image of God in that person. The reason we call it suffering is related to the dignity and sacredness of life and
the recognition that concrete, individual lives ought to exhibit well-being.
We can recognize the absence of something as tragic only when we know
that its presence is part of the proper ordering of a good creation. This recognition of sacredness is not a respect for "dignity of life" generally, as an
abstract principle, but recognition of the
concrete dignity of this particular person,
here and now. The dignity of Ann's particular, individual life bears the image of
God, the Provider and Sustainer of life,
and her suffering is painful precisely because it is a breakdown of the rightful
well-being of the other as a living person.
The task of neighborliness is not blindly
or abstractly directed at humanity in general. It is directed to the other person precisely because the other bears God's image
in his or her vulnerability and need.
Because being a person is always a matter of reciprocal interrelatedness, the giving and receiving of care flows in both directions. In our example, despite Janet's role as care-giver, she not only gives but also receives
from Ann. Conversely, despite Ann's need for care, she not only receives
but also gives to Janet. The reciprocity is not an economic exchange of
equal and comparable goods. What is given and received may well be quite
different for each person in the relationship and will depend in part on
what each needs. Nurses receive gifts of all sorts from the clients they care
for, from the gift of service as a "guinea pig" that a client gives to a nursing
student as he learns to start an IV to the gift of respect that a client gives to
a practiced, professional nurse for her
nurse-client relationship can result in what William May has described as
the "conceit of philanthropy," which assumes that the world can be neatly
divided into care-givers and care-receivers, which lends an air of superiority to the care-giver (May 1975, 37).
Persons as Image-Bearers
This recognition that being a person always involves interdependence and responsibility naturally brings the discussion for Christians to the notion of persons as bearers of the image of God. One way we bear the image of God is
in being God's stewards - representatives, co-workers, co-authors, signs of
God's reign - here on earth. To be an image-bearer is also to be oriented toward our neighbor (Berkouwer 1959,151). In discipleship, life becomes a truly
human life, lived in service of God through attending to one's neighbor.
This means, of course, that there are at least two image-bearers in any
relationship: the one who is being neighborly and the person to whom one
is neighborly. Recalling our discussion earlier about location, we can say
that the term neighbor involves a closeness that includes openness and care
for the other. So the call to be a neighbor is the call to image God in caring
action. Using our freedom to respond to others' vulnerability in responsible action shows us to be image-bearers. In our example, Janet shows
God's image by her attunement to Ann, by showing her respect and care.
And Ann, reciprocally, images God to Janet, so that Janet finds herself in
the presence of the sacred as she ministers to Ann's physical, emotional,
and social needs. The call from God that I experience when I see another's
vulnerability and need is a fundamental part of what it is for me to be a
subject (Bloechl 2000, 46).
Who would think himself
unhappy if he had only one
mouth, and who would not
if he had only one eye? It
has probably never occurred
to anyone to be distressed at
not having three eyes, but
those who have none are
inconsolable.
BLAISE PASCAL
Thus the other person also bears God's image. In fact, the very suffering and pain of another reflect the image of God in that person. The reason we call it suffering is related to the dignity and sacredness of life and
the recognition that concrete, individual lives ought to exhibit well-being.
We can recognize the absence of something as tragic only when we know
that its presence is part of the proper ordering of a good creation. This recognition of sacredness is not a respect for "dignity of life" generally, as an
abstract principle, but recognition of the
concrete dignity of this particular person,
here and now. The dignity of Ann's particular, individual life bears the image of
God, the Provider and Sustainer of life,
and her suffering is painful precisely because it is a breakdown of the rightful
well-being of the other as a living person.
The task of neighborliness is not blindly
or abstractly directed at humanity in general. It is directed to the other person precisely because the other bears God's image
in his or her vulnerability and need.
Because being a person is always a matter of reciprocal interrelatedness, the giving and receiving of care flows in both directions. In our example, despite Janet's role as care-giver, she not only gives but also receives
from Ann. Conversely, despite Ann's need for care, she not only receives
but also gives to Janet. The reciprocity is not an economic exchange of
equal and comparable goods. What is given and received may well be quite
different for each person in the relationship and will depend in part on
what each needs. Nurses receive gifts of all sorts from the clients they care
for, from the gift of service as a "guinea pig" that a client gives to a nursing
student as he learns to start an IV to the gift of respect that a client gives to
a practiced, professional nurse for her
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