Dr. Marty Shoemaker on Spiritual Care in Humanist Chaplaincy
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Current Wave Data
Publication Date (yyyy/mm/dd): 2024/09/08
Dr. Martin “Marty” Shoemaker is a trained clinical psychologist and, currently, a Humanist Chaplain at Kwantlen Polytechnic University (Multifaith Centre) and Vancouver General Hospital (August, 2014-Present). Previously, he worked as a psychologist and instructor in organizational behaviour.
Scott Douglas Jacobsen: Overview, what are we defining: spiritual care in humanist chaplaincy?
Dr. Martin Shoemaker: The development of spiritual care, which originated approximately 1,400 to 1,500 years ago in Europe, evolved from a distinctly Christian concept. It traces its roots to the Christian kings and their royal families, who employed chaplains for spiritual guidance and advice and to safeguard their artifacts and Christian memorabilia.
These artifacts were amassed over the years and placed in chapels guarded by individuals known as chaplains. However, today’s world, particularly in the period following World War II, holds a markedly different perspective on what constitutes spiritual care.
The term “spiritual” is derived from the Greek word “pneuma,” meaning spirit or breath. To the Greeks and other ancient, wise civilizations, it referred to the vital energy within us, synonymous with life itself and best exemplified by breath. The term “pneuma” was translated from Greek to “spiritus” in Latin, leading to the word “spirit” being closely associated with the Christian Church.
Over time, spirituality became intertwined with a profound commitment and an inner search within one’s soul for divine revelations, as mediated by the Church through its theology, cathedrals, and other religious institutions. This concept was deeply rooted in a Christian worldview. However, this understanding underwent significant change during the 19th century, influenced by developments in Freudian analysis, Marxism, the death of God movement championed by Nietzsche, and even the theory of evolution. Expanding knowledge driven by empirical evidence and scientific investigation further transformed the concept of spirituality.
The word “spiritual” began to take on a different connotation, describing unseen phenomena that were not directly observable. It refers to a part of human existence that is immaterial and without mass, representing a dematerialized reality. Consequently, some skeptics began to dismiss spirituality as mere mythology, a construct that could be interpreted in any way one wished to explain things beyond physical observation. This shift profoundly impacted religions traditionally emphasizing spirituality, compelling them to reconcile their worldviews with science, evidence, and the global influx of information from diverse cultures and religions.
Particularly during times of war, chaplains who served together, such as during World War I and World War II, were tasked with caring for soldiers who were physically wounded by bullets or bombs, as well as those who suffered psychological trauma due to the horrors of war. It was during these times that chaplains began to recognize the varied interpretations of the word “spirit” among soldiers, which, in turn, led to an evolution in their understanding. “Spiritual” began to be viewed as a journey toward a supernatural or higher form of awareness within human consciousness rather than something that could be easily perceived.
The term encompasses ideas, enthusiasm, and a profound sense of awe. Individuals might express that they had a “spiritual experience” when standing on the edge of a cliff, gazing upon an awe-inspiring valley before engaging in activities like paragliding. The term “spiritual” has thus expanded, Scott, from merely a Christian concept centred on the essence God imbued within each individual to a broader and more secular understanding. In humanist chaplaincy, we do not necessarily employ “spiritual” as frequently as other chaplains might.
For example, I was approved as the first humanist chaplain at Vancouver General Hospital a year and a half ago. In the community, we volunteers are called “community spiritual care practitioners.” Spiritual care, in this context, relates primarily to individuals’ religious orientations and personal journeys. Still, it encompasses a wide range of meanings, given that 15 to 20 different religions and non-religious perspectives are represented at the hospital, including Hinduism, Islam, Jainism, and secular beliefs. My services are not in high demand at the secular chapel, which has been adapted to accommodate various belief systems. Therefore, we may not always feel comfortable with the term “spiritual” due to its strong religious connotations. Indeed, if you were to ask an atheist, “Would you like to speak with a spiritual care adviser?” they might find the terminology off-putting.
The answer is always the same: “Why would I do that? I don’t believe in God.” This is the challenge we face with the word “spiritual.” It doesn’t resonate with everyone, and we often feel the need to replace it.
Perhaps we could use terms like one’s organizing principle or foundation of what is considered true and real — the essence of what drives an individual. This concept is not inspired by religion but rather by personal conviction.
Jacobsen: When we consider the historical dominance of Catholicism or Christianity in general among the Canadian population, in the 1970s, around 90% of the population identified as Christian. By 2001, this number had dropped to about three-quarters; according to the 2021 census, it was around 53 or 54%. How does this changing religious demographic, with increasing diversity and a decline in Christian representation, alter people’s perceived needs?
Shoemaker: The secularization you referred to, which began after the Enlightenment, is indeed what we are witnessing. Although there was a resurgence of religious sentiment during World War II — a common phenomenon as people sought solace in their faith during times of conflict — this trend shifted again in the 1960s with the rise of anti-establishment movements.
As a result, secularism took hold, leading people to question the institutions they were raised in, including their churches. Many parents who raised their children in the 1960s, 70s, and 80s instilled seeds of doubt in them. These children, who were exposed to education in Western democracies, encountered diverse perspectives through subjects like philosophy, psychology, sociology, and history. This exposure broadened their worldview, contributing to the secularization we observe today, as reflected in your statistics.
This trend is particularly pronounced among younger generations, such as Generation X, Generation Z, and millennials. These cohorts, heavily influenced by digital technology and social media, have not developed the small, close-knit communities that previous generations might have, such as church groups or local community organizations. Consequently, society has seen a secular shift, especially among young people, while older generations have largely maintained their traditional practices.
Furthermore, younger generations tend not to participate in face-to-face meetings as much as their predecessors did, preferring to engage with others through their cell phones or online platforms. This shift has affected religious institutions and led to a decline in membership in many other traditional organizations, such as service clubs like Kiwanis, which need help attracting younger members.
I have also consulted with several professional associations, such as the Real Estate Brokers of Vancouver and the Architectural Institute here, and they also need help recruiting recent graduates. The underlying issue is that young people today are less inclined to join organizations.
Part of this secularization can be attributed to parents’ diminished control over the information their children consume. Nowadays, young people can access virtually any information they desire on the Internet, which has supplemented and, in some cases, replaced parental guidance. While they may still join groups, these are often related to transient activities like playing video games or other social engagements. They might meet for drinks at a bar and then part ways or have brief relationships that do not develop into lasting connections. This era is marked by significant fragmentation in social relationships.
Psychologists have extensively studied this phenomenon, and it is a key component of the secular movement, which is not always viewed as the most beneficial aspect of modern society. While young people are no longer being indoctrinated by religious figures or even by their parents to the extent they once were, this freedom has also led to increased anxiety within this secular generation.
When young people are asked in surveys what religious affiliation they have, many respond that they are not religious. This reflects the fact that they have severed ties with their families’ religious practices, even if their families attended Church and they do not participate in religious services themselves. This is the significant shift we are seeing in secularism.
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