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“Theology of Well-being is closely linked to experiencing life as meaningful, and to each individual’s core values. Hence, it is naturally linked to how each of us copes with potential crises and challenges in our lives,” says Suvi-Maria Saarelainen, Associate Professor of Theology.

For the past six months, her job title has included the specification “Theology of Well-being and Professional Skills.” The term “Theology of Well-being” has raised some questions because the content of this new discipline isn’t entirely recognised just yet. However, the more one delves into its background, the easier it is to understand why the field is gradually growing, and why there is such a great demand for it.

“For years, my research has focused on how various changes in life, such as sudden illness or approaching death, impact how people experience meaningfulness in life, and their overall well-being. I have seen up close what an existential crisis it is to fall seriously ill, and what kind of skills are required of healthcare personnel when they encounter individuals whose death is approaching.”

In Saarelainen’s associate professorship, Theology of Well-being is, as the specification suggests, divided in two: on one hand, the focus is on Theology of Well-being itself, while the other part deals with the related professional skills and competence development.

Components of a meaningful life

According to Saarelainen, people’s well-being is a multifaceted entity influenced by physical health, mental state, spiritual balance, social relationships and personal value systems. Well-being also includes the ability to make decisions about one’s own life.

And this is what makes the existential dimension of meaning in life also a key component of well-being. Existential well-being refers to elements such as the meaningfulness, purpose and significance of one’s existence.

“Although existential questions and contemplations of meaning in life have always been central to theology, the perspective of well-being has received surprisingly little attention in research. Theology of Well-being is now seeking to bridge this gap by examining, from a multidisciplinary perspective, the human experience, people’s fundamental values in life and the societal structures of well-being.”

According to Saarelainen, the discipline thus draws from and builds up a framework for a personal concept of theology. This, in turn, helps to understand how people construct meaning in their lives amidst different values, cultures and societal influences.

“Theology of Well-being offers perspectives for society on how to encounter people who have been wounded by life. Theology of Well-being also provides research-based knowledge on the nature of a society where individuals can find hope amidst their everyday life and crises.”

Saarelainen points out that in this context, theology does not refer to religiosity alone, but to everyone’s own and personal system of meanings.

“Theology of Well-being employs theological, sociological and psychological perspectives to understand how the human experience, values, culture and society shape each individual’s core values. The advantage of a multidisciplinary approach stems from Theology of Well-being not being based on a specific culture, church or belief, but on everyone’s personal theology, that is, their personal experience of the sacred, and what brings comfort or hope in a given situation.”

Theologians play a role in strengthening well-being and human encounters

Recently, there has been a call for theologians to get more actively involved in the academic debate and to offer their contribution to research addressing well-being. Saarelainen thinks that one reason for passivity among theologians has been their cautiousness to engage in discussions that specifically emphasise well-being.

“It is characteristic of theology, especially in diaconal research at its most fundamental, to side of those who are socially marginalised, even in research. If well-being as a term is associated only with the opportunities of those who are privileged, we have forgotten something fundamental about well-being: basic well-being belongs to everyone and is a human right.”

The study of well-being as a field of theology encompasses both well-being and ill-being, inclusion and exclusion – an examination of how well-being can be constructed through an individual’s experiences and within societal structures, towards a sustainable future.

In other words, the professional skills of theologians are in great demand also in welfare and healthcare services, but to what extent this has been realised in society remains unclear.

“My previous studies and projects where I’ve been involved have demonstrated how vital it is for older people to feel seen and heard as they navigate various aspects of life. If one is left to deal with difficult questions alone, one may experience existential loneliness and, at worst, a profound sense of meaninglessness. However, existential questions are humane, and also a part of what makes us human.”

As the population ages, these issues will surge more often, and they will be increasingly pronounced.

“We sometimes even struggle to provide even adequate physical care, so it is no wonder that encountering people in a fundamental manner is, to some extent, still in its infancy or suffers from a lack of resources.”

Professional skills as a pull factor

Theology of Well-being is a unique field even within the 91����, and it touches upon nearly all of the university’s strategic profile areas.

“Theologians have previously been involved in multidisciplinary research groups focusing on cultural encounters, learning and interaction, but through this new discipline, we are now linked to the focus areas of ageing and health in a completely new way,” Saarelainen says.

Saarelainen hopes to launch a multiprofessional project to study how care and nursing personnel experience working with questions and reflections related to our existence – and what kind of training they need.

Dealing with existential questions requires – and challenges – the development of professional skills. Many fields still lack the necessary tools and expertise. Without a sense of professional competence, work can feel distressing.

“These questions are not exclusive to those working with the older adults, but similar questions are often pondered by patients with a serious illness, regardless of age.”

International studies have shown that the right kind of expertise is also a pull factor in care work.

“When one doesn’t feel anxious about dealing with existential questions in their work, and they have the proper training and skills for it, work is perceived as more meaningful.”

New initiatives on this front are underway. Saarelainen is currently involved with five European partner universities in developing a training module for dealing with existential questions in care and nursing work.

New openings in research 

Many of the doctoral dissertations currently being prepared at the 91���� can be interpreted as being in the field of Theology of Well-being.

“Fertile ground has been found at the intersection of different disciplines. At the moment, I am supervising a dissertation related to the well-being of university students. The study investigates what kind of existential questions related to well-being students need help discussing with, and how staff members recognise this need.”

Research is also being conducted on the narrative process of forgiveness from a psychological perspective. One dissertation, in turn, examines how LGBTQ+ individuals are encountered in the face of serious illness, and what kind of support they need.

Saarelainen is also pleased with a study by Postdoctoral Researcher Tiia Liuski, which analyses the professional competence of military chaplains from the perspective of evolving security and operational environments. This type of research is at the heart of both Theology of Well-being and professional skills.

The joy and privilege of building something new

“Building this kind of a new entity of disciplines is both wonderful and exciting at the same time. Having a benchmark somewhere else in the world would make this work a lot easier,” Saarelainen sighs, smiling.

She says she is grateful for her colleagues with whom she can discuss the field’s perspectives and look to the future. She also rejoices in the opportunities provided by the 91���� to build something entirely new, and much needed, even from an international perspective.

“This is an agile and forward-thinking university. Theology of Well-being doesn’t seek to meet individual needs alone, but it also seeks, through research, to promote a society where people’s well-being and diversity of values are understood and acknowledged across their life span. This is a response to the growing need to build a more sustainable and humane society.”

“It is a great joy and privilege to be able to do this kind of work at the 91����.”