BackgroundSpiritual health, along with physical, emotional, and social aspects, is one of four domains of health. Assessment in this field of research is challenging methodologically. No contemporary population-based studies have profiled the spiritual health of adolescent Canadians with a focus on health inequalities. In a 2014 nationally representative sample of Canadians aged 11–15 years we therefore: (1) psychometrically evaluated a series of items used to assess the perceived importance of spiritual health and its four potential sub-domains (connections with: self, others, nature and the natural environment, and the transcendent) to adolescents; (2) described potential inequalities in spiritual health within adolescent populations, overall and by spiritual health sub-domain, by key socio-demographic factors.MethodsCross-sectional analysis of survey reports from the 2014 (Cycle 7) of the Canadian Health Behaviour in School-aged Children study (weighted n = 25,036). Principal components analysis followed by confirmatory factor analysis were used to explore the psychometric properties of the spiritual health items and the associated composite scale describing perceived importance of spiritual health. Associations among this composite scale, its individual sub-domains, and key socio-demographic factors were then explored.ResultsThe principal components analysis best supported a four-factor structure where the eight scale items loaded highly according to the original four domains. This was also supported in confirmatory factor analyses. We then combined the eight items into composite spiritual health score as supported by theory, principal components analysis findings, and acceptable tests of reliability. Further confirmatory factor analysis suggested the need for additional refinements to this scale. Based upon exploratory cross-sectional analyses, strong socio-demographic inequalities were observed in the spiritual health measures by age, gender, relative material wealth, immigration status, and province/territory.ConclusionsStudy findings highlight potential inequalities in the spiritual health of young Canadians, as well as opportunities for methodological advances in the assessment of adolescent spiritual health in our population.

Conscientious objection has become a divisive topic in recent bioethics publications. Discussion has tended to frame the issue in terms of the rights of the healthcare professional versus the rights of the patient. However, a rights-based approach neglects the relational nature of conscience, and the impact that violating one’s conscience has on the care one provides. Using medical assistance in dying as a case study, we suggest that what has been lacking in the discussion of conscientious objection thus far is a recognition and prioritising of the relational nature of ethical decision-making in healthcare and the negative consequences of moral distress that occur when healthcare professionals find themselves in situations in which they feel they cannot provide what they consider to be excellent care. We propose that policies that respect the relational conscience could benefit our healthcare institutions by minimising the negative impact of moral distress, improving communication among team members and fostering a culture of ethical awareness. Constructive responses to moral distress including relational cultivation of moral resilience are urged.

The potential spiritual impacts of AI are an under-researched ethics concern. In this theoretical essay, I introduce the established spiritual assessment tool, the Spiritual Assessment and Intervention Model (Spiritual AIM). Next, I discuss some existing and probable AI technologies, such as immersive tech and bots that have impacts on spiritual health, including the chat-bot Replika. The three core spiritual needs outlined in the Spiritual AIM are then engaged in relation to Replika—(1) meaning and direction, (2) self-worth/belonging to community, and (3) to love and be loved/reconciliation. These core spiritual needs are used to explore the potential impacts of the chat-bot Replika on human spiritual needs. I conclude that Replika may be helpful only as a supplement to address some spiritual needs but only if this chat-bot is not used to replace human contact and spiritual expertise.

This article proposes that religious studies instructors can gain pedagogical insights regarding the value and teaching of empathy from pre-professional health care and counseling fields. I present research findings from these fields to support claims that empathic skills are teachable. I then show that empathy has been established within the field of religious studies as important in order to understand the beliefs of the religious other. I conclude that religious studies educators should be concerned about how to teach empathy, and suggest that pre-professional research findings point us in the direction of how to do this. Experiential exercises such as role-playing and other simulation exercises seem to be most effective in teaching empathic skills. I present examples that demonstrate how listening exercises and the role-playing of cases can be used in the religious studies classroom and can assist in the development of empathy for the religious other. 1 I am grateful to several colleagues who provided me with helpful critique and dialogue regarding this paper: Randy Reed, Calvin Mercer, Thomas St James O'Connor, my Wabash Colloquy, and particularly Tom Pearson. Mistakes are mine alone. 2 Queen's offered theology programs until recently. In 2002, I was appointed to teach in theology and cross-appointed to religious studies.

Religion and the Technological Future "Like weather reporters checking our daily atmospheric pressure, for nearly two decades Mercer and Trothen have been monitoring biohacking at the frontier of the human and the posthuman. They forecast a coming storm of theological and ethical conundrums. Religion and the Technological Future tells us how to ready ourselves for the storm."