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CHE Trinity Mission Statement February, 2014

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Presentation on theme: "CHE Trinity Mission Statement February, 2014"— Presentation transcript:

1 CHE Trinity Mission Statement February, 2014
Presented by Philip Boyle, Ph.D. VP, Mission and Ethics February, 2014

2 Mission Statement We, CHE Trinity Health, Serve together in the spirit of the Gospel As a compassionate and transforming healing presence Within our communities.

3 We Radical interdependence Persons make it happen As big a as constellation

4 Serve “Come to serve, not be served” Servant leadership
Sponsors responded to need Person-centered care: meet person’s not our needs

5 In the spirit of the gospel
All traditions have “good news” Heart of the “Gospel”—Caritas The Good Samaritan

6 Good Samaritan But because he wished to justify himself, he said to Jesus, "And who is my neighbor?" Jesus replied, "A man fell victim to robbers as he went down from Jerusalem to Jericho. They stripped and beat him and went off leaving him half-dead. A priest happened to be going down that road, but when he saw him, he passed by on the opposite side. Likewise a Levite came to the place, and when he saw him, he passed by on the opposite side. But a Samaritan traveler who came upon him was moved with compassion at the sight. He approached the victim, poured oil and wine over his wounds and bandaged them. Then he lifted him up on his own animal, took him to an inn and cared for him. The next day he took out two silver coins and gave them to the innkeeper with the instruction, 'Take care of him. If you spend more than what I have given you, I shall repay you on my way back.' Which of these three, in your opinion, was neighbor to the robbers' victim?" He answered, "The one who treated him with mercy." Jesus said to him, "Go and do likewise." Luke 10 One of many primal stories Parable –up ends what is expected CST up ends expected Metaphor/analogy of God’s love. It encompasses fundamental UR stories from biblical theme Slavery & Liberation Covenantal Hesed Restoring the world Care for the vulnerable Justice as right relationships The story moves from who is my neighbor to what is neighborly love. I want to suggest that Caritas—superabundant, love wwith no expectation of return and no deserving reciprocity is the hallmark of caritas The Good Samaritan puts forward the gospel story to inform our very direction. Our health care by fundamental commitments must be marked with a unnecessarily excessive abundance of care and concern. The neighborly love we show must be filled with loving steadfast kindness. Like the Samaritan we put side cultural prejudices and treat whomever we come across. Unlike the priest and Levite, awe cross the road and go out of our way for those who are most vulnerable.

7 Slavery and bondage Exodus 6: 1-13
Liberation & Creation Slavery and bondage Exodus 6: 1-13 Experience of liberation is foundational. Movements of liberation Call Reluctance Assurance Sending Liberation & Creation This is a story about oppression and liberation In many respects the story of the Hebrew people and, so too, those of us who follow, begins with an experience of slavery and bondage. The Hebrew people, who knew themselves to be God’s chosen ones, found themselves nonetheless as slaves in Egypt. This noble people, God’s special creation, was enslaved and without the ability to express their unique voice – to create their world. But God calls them out of slavery and to the reassertion, the recreation, of their inheritance. What is perhaps most telling in this story is reluctance – the reluctance, perhaps the fear, to be liberated. When personal power has been denied, those who are held captive, begin to conform to their fearful, subjugated state. In this passage, we witness four movements of liberation: (1) call, (2) reluctance, (3) assurance, (4) sending. Yahweh calls and assures – but ultimately sends, without further excuses. Moses represents the reluctance of his people, the fear to express one’s voice.

8 Rights and Responsibilities – beyond duty
Covenant Giving of the Law Rights and Responsibilities – beyond duty Mutual Ratification Fragile Covenant Story of the Giving of he Law The giving of the Law is also a very important expression of covenant relationship. Recall that after the liberation from Egypt, the Hebrew people are sent wandering through the desert looking for a homeland. While the people grow restless in their search, God reveals himself in a special way to Moses and reaffirms the covenant, the special promise of freedom and purpose. (Genesis 19.) As a way of further ratifying the covenant , God delivered the Law, the commandments, to Moses. (Genesis ) These were a sign and expression of God’s commitment to the Chosen People, and of the responsibilities which attach to that commitment. The giving of the Law underscores that the covenant is a relationship of mutual obligation. The theme of fragility is also underscored here; recall that the people continued to grow weary and concerned because Moses was gone for so long; in their impatience and anxiety they built an idol of gold. The scriptural theme of covenant relationship – of personal, loving and sometimes tenuous relationship with God and others – is reflected in Catholic Social Teaching.

9 “…for wherever you go , I will go; wherever you lodge, I will lodge…”
Hesed Mercy Loving Kindness Steadfast Love Covenant Loyalty Hesed Often translated as “mercy,” this important concept from Hebrew Scriptures, is actually more appropriately understood as “loving kindness” or “steadfast love.” Once again the notion is rooted in covenant: intimate personal relationship. Hesed may also be understood as “covenant loyalty:” being with and for another because of a covenant commitment, a bond of deepest friendship and trust. In the Hebrew Scriptures one of the most beautiful examples of Hesed is the story of Naomi and Ruth. A widow herself, Ruth accompanied her poor widowed mother-in-law, Naomi, back to Israel, and cared for her tenderly. This was done despite the fact that Ruth’s loving kindness might bring her into even greater poverty, and lessen her prospects for remarriage. “Entreat me not to leave you, or to turn back from following after you; for wherever you go, I will go; and wherever you lodge, I will lodge; your people shall be my people, and your God, my God. Where you die, I will die, and there will I be buried. The Lord do so to me, and more also, if anything but death parts you and me." - Ruth 1: In the Christian Scriptures the parable of the Good Samaritan (Luke 10: 25-37), which figures so prominently as the central image of this program, is another example of Hesed. Here, so unexpectedly, the enemy, the Samaritan, expresses loving kindness and loyalty. As with all parables there is an element of profound surprise. Love and loyalty are not necessarily found with one’s fellow travelers – but with a much hated person. Catholic Social Teaching demonstrates loving kindness, rooted in commitment, that puts oneself at risk. “…for wherever you go , I will go; wherever you lodge, I will lodge…” - Ruth 1:16

10 “moved with pity for her…”
The Poor of God Anawim “Bent ones” Dispossessed Outcast Humble Not just materially poor Widows, orphans, aliens. tax collectors, & sinners Special trust in God The Poor of God Another profound and consistent scriptural theme is honoring the “Poor of God.” “Anawim” is the term found in the Hebrew Scriptures for a special category of persons. The anawim are persons who are dispossessed and outcast; they are not part of conventional society. Sometimes the term anawim is translated as the “bent ones.” They are doubly oppressed: they are economically poor but also they are categories of people with no one to protect them and open to exploitation—e.g., orphan, redsident alien They are humbled – not because of their lack – but because of their total reliance on the mercy of God. They are the materially poor, but not just the materially poor; scripturally they include widows, orphans, aliens…and also tax collectors and public sinners; persons of disrepute and of no or little social standing. In both the Hebrew and Christian Scriptures, the Poor of God have a special place, because they teach us; because of their special trust in God, they model faith and trust. In the Book of the Prophet Zephaniah (3:12-12), we hear about the “faithful remnant,” the poor who will not reject God. In the Gospel of Luke (7:11-17), we see Jesus moved with pity at the sight of the weeping widow of Nain who has just lost her son. Of course, when we speak of the “Poor of God” we also recognize that there are some so crippled by poverty, neglect and rejection that they may have lost faith in God. Nonetheless, the scriptural tradition tells us that we have a special obligation to all of those who suffer. Who are the “Poor of God” in our day? Widow of Nain (Luke 7: 11-17) “moved with pity for her…” 10

11 Biblical Justice Tzedek: Righteousness
Right relationships with God and neighbor; Steadfast love & fidelity Based on love, not duty No distinction between charity & justice Not focused on individual rights but right relations Biblical justice is not “blind” or impartial—focused on widow, orphan, poor stranger Justice Central Theme “Tzedek” in Hebrew means “righteousness” or “righteous action.” This is sometime mistaken for the popular (not theological) notion of “charity.” This would be an inaccurate translation. Righteous action is not an action of generosity or benefice, but of necessity based on relationship. It is way of understanding one’s own role in contributing to and creating a better world. It is essentially about relationships: right relationships honor the inherent worth of each person and all creation, and establish a commitment to and with persons and creation that is honorable, fair and loving. This is based, like the notion of covenant, on love rather than duty. This is a central theme in both the Hebrew and Christian scriptures. Characteristics of biblical justice 1. Biblical justice does not admit of a strict philosophical definition, but in the texts themselves is often linked with qualities such as “mercy,” “steadfast love,” and “fidelity.” The traditional contrast between obligations in charity and obligations in justice is foreign to the Bible. 2.Biblical justice is fundamentally “making things right,” not simply recognizing or defining individual rights. It is concerned with the “right relation” of human beings to God and to each other, and to the earth. 3. Biblical justice is not “blind,” nor totally impartial. It is partial to those most affected by evil and oppression - symbolized in the Old Testament by four groups of widows, orphans, the poor, and strangers in the land, and embodied in the New Testament by Jesus’ mission to those on the social and religious margins of society.

12 The Reign of God Tikkun OIam New Order To heal and perfect the world
Repairing the world through social action New Order Love, peace, justice Absolutely new; unexpected Spoken of only in parables The Reign of God This central theological concept is also found in both the Hebrew and Christian Scriptures. At its heart, the notion of the Reign of God is the restoration of creation, of the universe, to God; and, as key dimension of this is the reconciliation of humankind, having fallen to sin and estrangement, to God. Jewish anticipation of the Messiah, the Anointed One of God, is an expression of longing for this restoration. In more contemporary Jewish thought, the notion of “Tikkun Olan” speaks the way in which human persons may participate in the reconciliation of the world to God. Tikkun Olan is action aimed at healing and perfecting the world, repairing the world through social action; it is a way of “co-creating” the world, of human participation in divine activity. Arguably the central message of Christianity is the proclamation of the Reign of God: the reconciliation of creation to God through the loving self-giving of God’s son, Jesus Christ. In Christian Scripture the Reign of God is about the establishment of love, peace and justice; the creation of an absolutely new and unexpected universal order. The coming of the Messiah here is not the coming of a king, lord, ruler, but the outpouring of the suffering servant, of God’s own self in the world. In Christian Scripture the Reign of God is spoken of in parables that both stimulate and confuse…the peal of great price, a mustard seed, an enemy expressing deep love (the Good Samaritan). Some have called the Reign of God, “God’s dream for the universe.” It is a dream that has begun...but has yet to be completed. Catholic Social Teaching calls us to reflect on the ways that we contribute to fulfillment of the dream. God’s reign has begun; and it is a gift, a pure grace, to us. However, it inspires and requires human collaboration. The Church anticipates the fullness of God’s reign in Word and Sacrament; but like the parables, Word and Sacrament begin, but do not fulfill, God’s final promise. Our human collaboration requires worldly (engaged in the world), fleshly (embodied), social action The Reign of God has begun, but it is not yet complete. Theologian Richard McBrien has sad in this regard, that “God’s gift is our task.”

13 Compassionate Perception of Catholic health care
To be with suffering of others Solidarity Palliative care across the continuum

14 Transforming Biblical transformation Sponsors transformation Blind see
Lame walk Dead are raised Sponsors transformation

15 Healing presence Body, mind and spirit Palliative
Sacramental nature—God acts through ordinary means

16 Within our communities
“Our”—radical interdependence Challenge: Are we imbedded? Are we meeting the community’s need?

17 Mission Statement We, CHE Trinity Health, Serve together in the spirit of the Gospel As a compassionate and transforming healing presence Within our communities.

18 What are the visual signs that Our Mission Statement is being modeled?
Group Discussion What are the visual signs that Our Mission Statement is being modeled? What are the verbal signs that Our Mission Statement is being modeled? What verbal and vocal signs indicate we still have room to grow? Group Discussion: (10 minutes) Ask people to answer these two questions, using specific examples and behaviors. If participants are sure re-phrase the question to sound something like this: “if I were a patient who came to you work place and observed you interacting with patients, families or colleagues, what would I see that indicates reverence is important? What would I hear?” Please use specific examples and behaviors.

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