Member Care and the Hippocratic Oath, Part 2

Should Member Care Practitioners Take an Oath Too?

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Face rico los hombres

con su prometimiento;

después fállanse pobres

odres llenos de viento.

Sem Tob, 14th century, Spain

Translation:

You might get rich by false promises tried

But you'll end up poor and empty inside.

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Many medical practitioners, health care professionals, politicians, and others have historically taken “oaths”. These oaths have been solemn commitments by people with important responsibilities, who are recognized for having mastered a certain body of knowledge and skill sets, and thus able to competently and ethically practice a profession. How might taking such an oath be relevant for the very diverse and largely unregulated member care field?

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Commitments and Agapeoath

The Hippocratic Oath begins with: “I swear…to keep according to my ability and my judgment, the following Oath and agreement.” See the previous entry to view the full Hippocratic Oath. I personally can imagine member care practitioners taking some type of an oath as part of their commitment to practice member care competently and ethically. Such an oath would lbe volunatary, likely brief, and include wording that would give it universal appeal and relevance for faith-based pratitioners from a variety of backgrounds.

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I would like to propose something called an agapeoath (agapeo + oath = agapeoath; pronounced uh-gah-PAY-oath). This term embodies the essence of sacrificial love (agapeo) and a serious promise (oath). It would be a solemn commitment to practice true love in a member care context as we endeavor to do good/do no harm to those who receive our services and as we pursue ongoing healthy relationships (aka "relational resiliency") with fellow workers.

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This commitment is sustained in spite of work/life's difficulties "come hell or high water." It is tough love that perseveres and does not "sell" one's integrity, principles, or colleagues for thirty pieces of anything when the going gets tough. It is practical and observable not simply idealistic or ethereal. It is love which "swears to one's own hurt"-- that is, keeping your word even when it may cost you things like your reputation and finances (Psalm 15: 4).
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Commitments and Trans-Practitioners

What also makes much sense to me is embracing a series of commitments to practice member care responsibly. These commitments would be founded upon agapeo per the previously mentioned foundational oath of agapeo--agapeoath. Is this moving in a direction that the diversity of member care practitioners could embrace? I think so, but it is something to be discussed broadly.
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I would like to introduce another term: trans-practitioner. This term refers to member care workers who intentionally cross cultures, disciplines, sectors, organizations, genders, generations, and other "borders" for the sake of mutual learning and good practice. Trans-pracitioners seek and use core concepts which are relevant in many settings. One example is the set of “15 Commitments for Member Care Workers” that promotes high standards for character and competency and that aim to be applicable to the diversity of member care workers. These commitments are discussed earlier on this blog (see April 29, 2007) and in the article Ethics and Human Rights in Member Care (2009): http://www.fuller.edu/academics/school-of-psychology/integration-symposium-2009.aspx
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Taking the High RoadThe member care field is fairly loose. Not surprisingly, some unfortunate and clearly erroneous practices have occurred. We probably all know of cases where people receiving services have been negatively impacted; where there have been unresolved relationship struggles that have not been dealt with adequately and which have seriously injured people and disrupted mission/aid work; and where unchecked personal/systemic dysfunction have put wedges within different commiunities including the practitioner community.

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We can change these problem areas. But to do so we must not be afraid to admit them, discuss them, work through them, learn from them, and put appropriate safeguards in place. Such actions will require courage--a courage that seeks mutual transparency, accountability and the welfare of all. It will require integrity: an integrity which is not just based on living harmoniously with one’s own internal norms but based on the fuller integrity which arises from living congruently with externally-referenced norms/high standards such as the 15 commitments mentioned above.

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Maybe it is time to adjust our course as a field in a way that will help sustain us through the dark days and intense challenges in this world. Maybe it is time to take the higher road, a road demarcated by trans-practitioner commitments founded upon a solemn oath of agapeo.
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Final Thoughts

Hippocrates was not just on the right road. He helped forge the right road. He took his professional responsibility seriously as well as that of his colleagues and his students. He made a serious, public commitment to practice competently and ethically. Member care workers would do well to do the same.
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Reflection and Discussion
1. Should every member care practitioner have a clear set of commitments to which she/he is accountable? Consider this question in light of the above comments and in light of this quote: (context is exploring the relevance and lack of relevance of ethical codes for member care workers)

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“Many types of professional ethical codes exist that can relate to the practice of member care. For some practitioners, these codes are essential and are a good “fit.” But one size does not fit all! For example, as a psychologist and as an international affiliate of the American Psychological Association (APA), I abide by the APA’s Ethical Principles of Psychologists and Code of Conduct (2002). But a skilled Nigerian pastor providing trauma training/care in Sudan may not find this code so helpful. Such ethical codes are primarily relevant for the disciplines and countries for which they were intended. Yet many MCWs enter the member care field via a combination of their life experiences and informal training, and are not part of a professional association with a written ethics code. Common sense and one’s moral convictions only go so far. Further, appealing to another country or discipline’s ethical code can result in a rather cumbersome mismatch between the person and the code.” Ethics and Human Rights in Member Care (2009), Kelly O’Donnell
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2. How could a set of commitments help keep member care practitioners working together competently and with good relationships? Consider this question in light of the above comments and in light of this quote:

(context is a description of how the growing "darkness" has surrounded the woodland kingdom of the elves , and the consequences to relationships to peoples of good will in Middle Earth)
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"Indeed in nothing is the power of the Dark Lord more clearly shown than in the estrangement that divides all those who still oppose him...We live now upon an island amid many perils, and our hands are more often upon on the bowstring than the harp." The Fellowship of the Ring (1954), J.R.R. Tolkien
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3. Love is all you need, right? Consider this question in light of the above comments and in light of this quote:

(context is identifying some of the essential future directions for the member care field)
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"Above all, the core of E2MC [that is, Ethne to Ethne Member Care—providing/developing member care for/from all people groups] involves the trans-ethnê, New Testament practice of fervently loving one another—like encouraging one another each day; bearing one another’s burdens; and forgiving one another from the heart. By this all people will know that we are His disciples (John 13:35). The Great Commission and the Great Commandment are inseparable. Our love is the final apologetic. It is the ultimate measure of the effectiveness of our member care.” God in the Global Office, 2009, Kelly O’Donnell