As you continue, thestudycorp.com<\/a> has the top and most qualified writers to help with any of your assignments. All you need to do is\u00a0place an order\u00a0<\/a>with us.<\/p>\n\n\n\n Ethics and Spirituality are crucial concepts when it comes to decision making in healthcare settings. Often, patients or their immediate families require healthcare interventions that conform to their religion or spiritual affiliations. However, the medical personnel do not always consider religious or spiritual beliefs when dealing with acute situations. This paper evaluates a clinical scenario involving a parent who insists on religious instead of medical intervention for his child with acute kidney failure.<\/p>\n\n\n\n Should Mike Continue to Make Irrational and Harmful Decisions to James?<\/strong><\/p>\n\n\n\n Mike should not continue making decisions that are harming James. In medical ethics, every patient has the right to informed consent for their health care intervention \u2013 patient\u2019s autonomy (Beauchamp and Childress, 2009). The concept of autonomy allows for decision-making on medical treatment, which does not cause subjected to harm (Beauchamp and Childress, 2009). In this sense, why would the physician allow Mike to continue making irrational and harmful to James? Although medical personnel should uphold parental decisions regarding their child\u2019s care, the physician had the legal and ethical responsibility of intervening in situations that are possibly harmful to the child (Katz & Webb, 2016).<\/p>\n\n\n\n It is clear that Mike\u2019s decisions are irrational and will further adverse James\u2019s health outcomes. A physician\u2019s fiduciary duty to protect and support an infant\u2019s health needs is also embedded in the fiduciary physician-nurse relationship in paediatrics care (Katz & Webb, 2016). In this sense, a physician has the right to protect a child from potential harm, from irrational surrogate decision-making, setting a starting point for intermediation in instances of abuse and neglect. Allowing Mike to postpone James kidney transplant is by all facets irrational religious belief (Clarke, 2018).<\/p>\n\n\n\n How Should A Christian Think About Sickness and Health?<\/strong><\/p>\n\n\n\n The Christian explanation of sickness and health is quite divergent. The Bible asserts that illness and sin are inextricably linked (NKJV, 1982, Romans 8:28). Death, sickness, and health deterioration were not God\u2019s original plan for humanity. Paul says that sin and death entered the world through Adam, extending to every person since all are deemed sinners (NKJV, 1982, Romans 5.12).<\/p>\n\n\n\n Beyond viewing sickness as a direct consequence of sin, it is difficult to speculate that certain illnesses are caused by sin. However, it is crucial to note that God punishes a sinner to the third and fourth generation. This means that it does not matter whether we have sinned or not, for the Bible say that all have sinned (NKJV, 1982, Romans 3:23), thus punishable. Some Christians believe in seeking medical help, whereas others view medical intervention as a lack of faith in God. It is wrong to believe that medical intervention is not right for a Christian.<\/p>\n\n\n\n Although the Bible mentions that God is all-knowing, all-powerful and perfectly good, the same Bible speak of using medical treatments. The Pharisees asked Jesus why he spent time with sinners, and he replied that only a sick patient could see a doctor (NKJV, 1982, Matthew 9:12). In this sense, as the centre of the Christian faith, Jesus acknowledged the role of doctors in treating sick people. God created his people as intelligent beings. God consequently gave people the ability to create interventions and use them to heal different body illnesses. This way, physician and nurse practitioners are used by God to bring healing to His people.<\/p>\n\n\n\n As a Christian, Mike should allow James to undergo the required medical intervention to believe that God uses health care professionals to heal people. Further, Mike should ask God for direction, equally opening his spiritual eyes to not reason for himself but based on God\u2019s direct communication. The Bible says that when a Christian calls upon the Lord, He will hear and answer and tell of great and unsearchable thing that is not known (NKJV, 1982, Jeremiah 33:3). In this sense, Mike will be able to make decisions, which are of interest to God in a Christian\u2019s life.<\/p>\n\n\n\n Mike should reason that God provides knowledge and understanding to man (NKJV, 1982, Proverbs 2:6). Through this, Mike should reflect on the ethical concept of beneficence, to good as a moral obligation. Whichever the case, the Bible teaches about doing well to others (NKJV, 1982, Mark 3:4). Consider, for example, the incident where the Good Samaritan helped a stranger (NKJV, 1982, Luke 10:25-37), consequently saving his life. In this case, the transplant is the only option and the right thing to do to help James recover. Life is sacred, and the parents should consider saving James\u2019. Besides, Mike should consider the ethical concept of nonmaleficence. In this sense, his son would undergo a kidney transplant and receive healing. This will not mean that God has not contributed to his son\u2019s healing, but it means that God can use relevant sources to breathe more life into his children and of those who diligently serve him.<\/p>\n\n\n\n Spiritual Needs Assessment<\/strong><\/p>\n\n\n\n A spiritual needs assessment is crucial eliciting patient and surrogates thoughts on Spirituality matters (Saguil & Phelps, 2012). Physicians can help patients by emphasizing empathetic care, recording spiritual expectations for future experiences, integrating the patients\u2019 religious precepts into clinical plans. Besides, a physician can use spiritual assessment as an empowerment tool to achieve positive health outcomes for their loved ones. Undertaking a spiritual assessment will also improve the doctor-patient connection and provide professional regeneration, adaptability, and development tools.<\/p>\n\n\n\n As you continue, thestudycorp.com<\/a> has the top and most qualified writers to help with any of your assignments. All you need to do is\u00a0place an order\u00a0<\/a>with us. (Case Study: Healing and Autonomy)<\/p>\n\n\n\n In this case, a spiritual assessment would allow James\u2019s physician to involve his parents in a holistic discussion on the clinical situation. A spiritual assessment offers a context for discussing patients and their family\u2019s experiences in coping with diseases and beliefs that may contradict medical decisions (Isaac et al., 2016). In this sense, a physician might engage a chaplain to offer more information on medical situations and religious beliefs. Such a discussion would help James accept the physician medical intervention for James without coercion.<\/p>\n\n\n\n Conclusion<\/strong><\/p>\n\n\n\n Ethics and Spirituality are crucial concepts that influence decision making in healthcare. Although autonomy is a provision to allow patients to make informed consent regarding their health, complexity arises when a clinical situation involves a minor. This way, a surrogate decision should have the child\u2019s best interest, without which a physician can intervene when they are convinced a child is abused or neglected. Consequently, a spiritual needs assessment is crucial in providing solutions to clinical instances involving irrational and rebellious clinical decisions, which can put a patient\u2019s life at a significant health risk.<\/p>\n\n\n\n References<\/strong><\/p>\n\n\n\n Beauchamp, T. L., & Childress, J. F. (2009). Principles of Biomedical Ethics. http:\/\/christweedt.com\/MoralDilemmas.pdf<\/a><\/p>\n\n\n\n Clarke, S. (2018). Miracles, scarce resources, and fairness. American Journal of Bioethics<\/em>, 18<\/em>(5). https:\/\/doi.10.1080\/15265161.2018.1431716<\/a> <\/p>\n\n\n\n Isaac, K., Hay, J., & Lubetkin, E. (2016) Incorporating Spirituality in primary care. Journal of Religion and Health, 55<\/em>(3), 1065-1077. https:\/\/doi.org\/10.1007\/s10943-016-0190-2<\/p>\n\n\n\n Katz, A. L., Webb, S. A., & Committee on Bioethics. (2016). Informed consent in decision-making in pediatric practice. Paediatrics<\/em>, 138<\/em>(2). https:\/\/doi.10.1542\/peds.2016-1485<\/a><\/p>\n\n\n\n New King James Version (NKJV). (1982). https:\/\/www.biblegateway.com\/versions\/New-King-James-Version-NKJV-Bible\/<\/a><\/p>\n\n\n\nSolution<\/strong><\/h2>\n\n\n\n
Case Study: Healing and Autonomy<\/strong><\/h3>\n\n\n\n
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