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Journal articles on the topic 'Chaplain'
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1
Hájek, Matěj. "Kdo je vlastně kaplan? Nástin teologické typologie v současném společenském kontextu." TEOLOGICKÁ REFLEXE 27, no. 1 (June 1, 2021): 30–46. http://dx.doi.org/10.14712/27880796.2021.1.3.
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Who is chaplain after all? Towards a theological typology of chaplaincy in contemporary social-cultural context The following article is a contribution to a responsible theological reflection on chaplaincy. The operation of chaplains is considered as a specific and intentionally focused way of spiritual ministry. Unlike the pastoral ministry in the church community, the chaplain ministry is located in the institutions of different public services. The spiritual care provided by a concrete chaplain is therefore being created and negotiated in the ongoing dialogue with the concrete social sphere where the very chaplain is active. What theological position brings the chaplain with her towards this vivid dialogue? What is the theological frame in which the chaplain can operate? Following the official mind setting church documents on missiological approach in contemporary society, we formulated four different types of theological perspective on chaplain ministry. The typology was structured with help of a hermeneutical tool brought by H. R. Niebuhr in his classics „Christ and Culture“. Niebuhr’s typology helped to organize and frame the leading 4 different approaches towards mission and chaplaincy. At the end of the day it helps to design a theological scale on which the concrete Christian traditions view the chaplain’s identity and their ministry.
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Lawton, Amy, and Wendy Cadge. "“Ministry of Presence” as Emotional Labor: Perspectives from Recipients of Care." Religions 15, no. 9 (September 20, 2024): 1135. http://dx.doi.org/10.3390/rel15091135.
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This paper analyzes the work of chaplaincy and spiritual care from the perspective of care recipients. Chaplains call their work a “ministry of presence,” a term of art that is often unclear to many who are not chaplains. How else might we conceptualize “presence” in order to ground it in the social science literature? Using sociological theory, we show that care recipients may experience a chaplain’s work as emotional labor, specifically “other-focused emotional labor.” Based on in-depth interviews with a sample of 38 care recipients, we find recipients feeling reassured by the chaplain; being offered support and help by the chaplain; and not feeling judged by the chaplain. These findings enlarge sociological concepts about spiritual care to include what recipients experience as emotional labor and call for a broader engagement between sociologists of religion and emotions.
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Fitchett, George. "Recent Progress in Chaplaincy-Related Research." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 71, no. 3 (September 2017): 163–75. http://dx.doi.org/10.1177/1542305017724811.
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In light of the continued growth of chaplaincy-related research this paper presents an overview of important findings. The review summarizes research in six broad areas: what chaplains do; the importance of religion and spiritual care to patients and families; the impact of chaplains’ spiritual care on the patient experience; the impact of chaplain care on other patient outcomes; spiritual needs and chaplain care in palliative and end of life care; and chaplain care for staff colleagues. It concludes with a description of several innovative and important new studies of chaplain care and notes areas for future investigation.
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Brady, Vivienne, Fiona Timmins, Sílvia Caldeira, Margaret Theresa Naughton, Anne McCarthy, and Barbara Pesut. "Supporting diversity in person-centred care: The role of healthcare chaplains." Nursing Ethics 28, no. 6 (February 1, 2021): 935–50. http://dx.doi.org/10.1177/0969733020981746.
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Aim: To explore healthcare chaplains’ experience of providing spiritual support to individuals and families from minority religious and non-religious faiths and to identify key elements of the role. Background: Currently, there is limited research uncovering the essential elements of healthcare chaplaincy, specifically with reference to religious and/or spiritual diversity, and as interprofessional collaborators with nurses and midwives in healthcare. Research design and participants: Using phenomenology, we interviewed eight healthcare chaplains from a variety of healthcare settings in the Republic of Ireland. Data were analysed using a seven-step framework comprising Moustakas’ (1994) modification of the Van Kaam method of data analysis. Ethical considerations: Ethical approval was granted by the university and the principles of informed consent applied. Findings: Three main themes emerged: what the chaplain brings; components of ritual, minority faith or no faith; and practising chaplaincy. Subthemes included ‘offering’, ‘awareness and insight’, ‘acceptance and empathy’, ‘skilled companionship’, ‘presence’, ‘a confidant and holder of hope’ and ‘a vital resource’. Discussion and conclusions: The healthcare chaplain is a key collaborator in facilitating holistic person-centred care and in supporting healthcare professionals. Chaplaincy services are an essential but largely unrecognised and potentially cost-effective component of interprofessional team working. Relevance to clinical practice: This study has illuminated key aspects of the healthcare chaplain’s role as interprofessional collaborator in person-centred care, in navigating diversity and ensuring respect and dignity for the person irrespective of religious or spiritual care needs.
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de Lange, Karin Anneke, and Gaby Jacobs. "Meaningful Conversations: Reciprocity in Power Dynamics between Humanist Chaplains and Patients in Dutch Hospitals." Religions 13, no. 2 (January 23, 2022): 109. http://dx.doi.org/10.3390/rel13020109.
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There is a reluctance within humanist chaplaincy to critically reflect on power dynamics during conversations. This reluctance stems from the idea that every person is capable of finding meaning in equal contacts and that chaplains do not have aims or direct the conversation. A study was conducted to gain insight into power dynamics in conversations between chaplains and patients, and how these power dynamics influence the co-creation of meaning. Power in a conversation is dynamic because of changing positions of power between conversation partners and depends on their initiative and response in a conversation. Based on feminist relational theories, power is conceptualized as both dominating and transformative, and within transformative power a distinction is made between agential and receptive forms of power. A secondary analysis was performed on qualitative interview data of six humanist chaplains. Dominating strategies taken from the Initiative-Response theory and verbal responses from chaplaincy literature have been used to map the power dynamics between chaplain and client. The results showed that both chaplain and patient use dominating strategies, and that transformative power is necessary to foster the co-creation of meaning. This transformative power can take both agential forms, such as direct leading by questions and focusing, and receptive forms, e.g., listening and affirming. The receptive forms were still the dominant strategies used by chaplains, but the results made clear that agential forms have taken ground within humanist chaplaincy, although some strategies may need to be developed further in training, such as focusing and self-disclosure by the chaplain.
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Kopacz, Marek S., Bruce D. Feldstein, Cecille Allman Asekoff, Rabbi Maurice S. Kaprow, and Rebecca Smith-Coggins. "A Look at Israel’s Next Generation of Spiritual and Pastoral Care Providers." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 70, no. 4 (December 2016): 291–93. http://dx.doi.org/10.1177/1542305016676497.
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This brief report looks at the demographics as well as professional background and experiences of a sample of Israeli chaplains. An online survey was distributed to 39 Israeli chaplains, yielding a response rate of n = 6 (15.4%). The findings notably highlight the role of women as chaplains, supporting a religiously diverse population, and differing perspectives on the functional role of a chaplain. These findings could help facilitate discussion and future research into chaplaincy services in Israel.
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Shariff, Nurasikin Mohamad. "The Need of Muslim Chaplain In Hospital-Based Services in Malaysia: A Scoping Review of Literature." INTERNATIONAL JOURNAL OF CARE SCHOLARS 4, no. 2 (July 31, 2021): 78–82. http://dx.doi.org/10.31436/ijcs.v4i2.180.
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Introduction: The roles of Muslim chaplain within the boundary of healthcare services in Malaysia should be brought into highlight as they can facilitate the provision of spiritual services for clients with various spiritual and cultural needs. Nonetheless, less attention has been paid to the collaboration between the Muslim chaplain and the healthcare professionals in the Malaysian healthcare settings. This paper provides a scoping review on the articles that can provide insight on the need for Muslim chaplain in the hospital-based services for Malaysia setting based on the expertise the chaplain can provide. Methods: A literature search was done with the keywords including chaplain* OR clergy* AND Muslim* AND hospital* via databases such as Web of Science, SCOPUS, MEDLINE (Proquest), CINAHL and Google scholar, A total of 15 articles has been reviewed and were included in this article to address the aim of this paper and they were limited to English and published within 2011 till 2021. Discussion: This review paper highlighted a discussion on the emerging need of Muslim chaplaincy in the 21st century, and their scope of practice in Hospital-based services as seen in the literature. This is followed by the issues on spiritual struggles among those admitted to hospitals. Conclusion: This paper thus provides recommendations for recruitment of Muslim chaplains, the need for training and future empirical work on the benefits of spiritual services provided by chaplaincy services for the sick.
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Best, Megan, Geila Rajaee, and Anne Vandenhoeck. "A Long Way to Go Understanding the Role of Chaplaincy? A Critical Reflection on the Findings of the Survey Examining Chaplaincy Responses to Covid-19." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 75, no. 1_suppl (March 17, 2021): 46–48. http://dx.doi.org/10.1177/1542305021992002.
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This contribution reflects on some of the most prominent findings in the survey on the chaplaincy response to the COVID-19 pandemic. The finding that chaplain respondents had difficulty understanding their own role prior to the first wave is of concern. If chaplains cannot articulate their own role, it is not surprising that those around them are also unclear. Chaplains are not the only ones to blame for the confusion around their role though.
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Michelson, Kelly N., Melanie Arenson, Elizabeth Charleston, Marla L. Clayman, Tracy Brazg, Karen Rychlik, Abby R. Rosenberg, and Joel Frader. "Parental Views of Social Worker and Chaplain Involvement in Care and Decision Making for Critically Ill Children with Cancer." Children 9, no. 9 (August 26, 2022): 1287. http://dx.doi.org/10.3390/children9091287.
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Background: Social workers (SWs) and chaplains are trained to support families facing challenges associated with critical illness and potential end-of-life issues. Little is known about how parents view SW/chaplain involvement in care for critically ill children with cancer. Methods: We studied parent perceptions of SW/chaplain involvement in care for pediatric intensive care unit (PICU) patients with cancer or who had a hematopoietic cell transplant. English- and Spanish-speaking parents completed surveys within 7 days of PICU admission and at discharge. Some parents participated in an optional interview. Results: Twenty-four parents of 18 patients completed both surveys, and six parents were interviewed. Of the survey respondents, 66.7% and 75% interacted with SWs or chaplains, respectively. Most parents described SW/chaplain interactions as helpful (81.3% and 72.2%, respectively), but few reported their help with decision making (18.8% and 12.4%, respectively). Parents described SW/chaplain roles related to emotional, spiritual, instrumental, and holistic support. Few parents expressed awareness about SW/chaplain interactions with other healthcare team members. Conclusions: Future work is needed to determine SWs’/chaplains’ contributions to and impact on parental decision making, improve parent awareness about SW/chaplain roles and engagement with the healthcare team, and understand why some PICU parents do not interact with SWs/chaplains.
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Chaika, Olena, and Olena Dragan. "Chaplain Service Pastor as a Special Kind of Public Service Military Officer in the Ukrainian Army." Kościół i Prawo 11, no. 2 (December 30, 2022): 213–29. http://dx.doi.org/10.18290/kip22112.13.
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The article is devoted to the study of the chaplain’s legal status as a serviceman of the Ukrainian army, and the service of military chaplains as a component of the public service system in Ukraine, to the identification of signs and peculiarities of their legal regulation. The authors suggest considering a military chaplain as an employee of a separate type of public service, which has a dualistic status: on the one hand, he is a military serviceman, and on the other, a religious servant of a certain church. Despite the fact that the practice of military chaplaincy under the new legislation in Ukraine has not been developed yet, the duality of status will emerge in some practical and theoretical problems, which are also described and analysed in the article.
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Szilagyi, Csaba, Mark Newitt, and Daniel Nuzum. "Chaplain development in Clinical Pastoral Education (CPE) in healthcare settings in England: A mixed methods study." PLOS ONE 19, no. 9 (September 11, 2024): e0310085. http://dx.doi.org/10.1371/journal.pone.0310085.
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Background Clinical Pastoral Education (CPE) is the predominant specialised training for healthcare chaplains in several national contexts. CPE is spiritual care education that uses experiential and action-reflection learning methods to train diverse participants. However, CPE is not established for chaplaincy training in England. Currently, chaplaincy education in England lacks standardisation, leading to inequalities in entry into the profession and inconsistent training and career pathways. CPE has the potential to address these issues. We examined changes associated with participating in CPE and participants’ perceptions about their learning experience. We sought to evaluate the effectiveness of CPE as a viable chaplaincy education model in healthcare settings in England. Methods Convergent mixed methods involved pre-post surveys and focus group sessions to examine the experiences and development of seven chaplains, with diverse experience levels and backgrounds, who participated in the pilot CPE unit in NHS England. We integrated thematic analysis and survey results. Results We identified four overarching themes: Development pathways, Catalysts for development, Advantages of CPE for chaplaincy education, and Experiences with CPE course structure. Participants developed along various pathways: confidence, reflective practice, emotional intelligence, listening and attending skills, diversity in chaplaincy care, and spiritual assessment. Survey results confirmed several themes, indicating gains in chaplaincy capabilities, emotional intelligence, and counselling self-efficacy. Participants emphasised the advantages and effectiveness of the CPE model. Conclusions Quantitative and qualitative findings converged to provide rich evidence that CPE generated personal and professional development, improving chaplaincy practice. General learning pathways moved from personal development, through the interpersonal learning context, and translated into chaplain competency. Participants endorsed CPE, as a robust and effective training model for chaplaincy in the English context, for those entering the profession and experienced chaplains alike. We conceptualised preliminary models for chaplain development and learning pathways in CPE that need validation and refinement by future research.
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Whitmore, William, and Andrew Parker. "Betwixt and Between: Chaplaincy, Liminality and Elite Sport." Religions 14, no. 10 (October 13, 2023): 1288. http://dx.doi.org/10.3390/rel14101288.
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It is often assumed that chaplains who serve in elite sports settings inhabit a position which facilitates a significant level of influence. Yet, in reality, sports chaplains routinely experience a sense of marginality within their host organizations, which is commonly perceived (both by themselves and others) as highly restrictive and constraining. Drawing upon the findings of a small-scale, qualitative study of chaplaincy within the US-based National Football League (NFL) and the English Premier League (EPL), this paper explores the contribution that a sports chaplain might make to their host organizations irrespective of the marginal position which they inhabit. Utilizing the anthropological work of Van Gennep (1960) and Turner (1969) on rites of passage, findings illustrate the level of ambiguity which often accompanies the ‘liminal’ role of the sports chaplain and the freedoms which this might afforded in terms of organizational impact. This paper concludes by suggesting that, whilst it is often viewed in a negative light, the sense of marginality which commonly characterizes chaplaincy has the potential to be re-configured as an opportunity to positively impact workplace relationships and organizational cultures.
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Cadge, Wendy, George Fitchett, Trace Haythorn, Patricia K. Palmer, Shelly Rambo, Casey Clevenger, and Irene Elizabeth Stroud. "Training Healthcare Chaplains: Yesterday, Today and Tomorrow." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 73, no. 4 (December 2019): 211–21. http://dx.doi.org/10.1177/1542305019875819.
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This article invites theological school educators, clinical pastoral education educators, representatives of the professional healthcare chaplaincy organizations, and social scientists to begin a shared conversation about chaplaincy education. To date, we find that theological educators, clinical educators, professional chaplains, and the healthcare organizations where they work are not operating from or educating toward a common understanding of what makes healthcare chaplains effective. Before we identify five key questions that might help us be in shared conversation and move towards educating the most effective chaplains, we briefly describe the history of education for healthcare chaplaincy. We then describe what we learned in interviews in 2018 with 21 theological and 19 clinical educators who are educating healthcare chaplains in theological schools and clinical pastoral education residency programs, year-long educational programs in hospitals and other settings that focus on preparing people for staff chaplain jobs. Their different approaches and frames inform the five questions with which we conclude.
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Desjardins, Cate Michelle, Anna Bovo, Mario Cagna, Martijn Steegen, and Anne Vandenhoeck. "Scared but Powerful: Healthcare Chaplains’ Emotional Responses and Self-Care Modes during the SARS-Cov-19 Pandemic." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 75, no. 1_suppl (March 17, 2021): 30–36. http://dx.doi.org/10.1177/1542305021993761.
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Drawing from both the qualitative free-text responses and quantitative responses to an international survey of 1657 chaplains serving during the SARS-Cov-19 pandemic, we explore chaplains' emotional responses to the pandemic and how emotion connects to self-care. This paper reports on the modes of self-care practiced by chaplains, including modes reported as unavailable due to pandemic restrictions. Lastly, we explore how effective spiritual care leadership may mediate chaplain emotions and ultimately chaplain self-care.
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Lee, Brittany M., Farr A. Curlin, and Philip J. Choi. "Documenting presence: A descriptive study of chaplain notes in the intensive care unit." Palliative and Supportive Care 15, no. 2 (June 20, 2016): 190–96. http://dx.doi.org/10.1017/s1478951516000407.
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AbstractObjective:To clarify and record their role in the care of patients, hospital chaplains are increasingly called on to document their work in the medical record. Chaplains' documentation, however, varies widely, even within single institutions. Little has been known, however, about the forms that documentation takes in different settings or about how clinicians interpret chaplain documentation. This study aims to examine how chaplains record their encounters in an intensive care unit (ICU).Method:We performed a retrospective chart review of the chaplain notes filed on patients in the adult ICUs at a major academic medical center over a six-month period. We used an iterative process of qualitative textual analysis to code and analyze chaplains' free-text entries for emergent themes.Results:Four primary themes emerged from chaplain documentation. First, chaplains frequently used “code language,” such as “compassionate presence,” to recapitulate interventions already documented elsewhere in a checklist of ministry interventions. Second, chaplains typically described what they observed rather than interpreting its clinical significance. Third, chaplains indicated passive follow-up plans, waiting for patients or family members to request further interaction. Fourth, chaplains sometimes provided insights into particular relationship dynamics.Significance of results:As members of the patient care team, chaplains access the medical record to communicate clinically relevant information. The present study suggests that recent emphasis on evidence-based practice may be leading chaplains, at least in the medical center we studied, to use a reduced, mechanical language insufficient for illuminating patients' individual stories. We hope that our study will promote further consideration of how chaplain documentation can enhance patient care and convey the unique value that chaplains add to the clinical team.
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Cho, Soyeon, Jung Kwak, Brian Hughes, George Hands, and Moon Lee. "Predictors of ACP competency among Chaplains by Service Line." Innovation in Aging 5, Supplement_1 (December 1, 2021): 774. http://dx.doi.org/10.1093/geroni/igab046.2863.
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Abstract Healthcare chaplains have key roles in palliative care including facilitating advance care planning (ACP). However, little is known about chaplains’ competency in ACP. We conducted an online survey with board-certified healthcare chaplains recruited from three major professional chaplains’ organizations. We explored correlates of chaplains’ competency in ACP facilitation among two groups of chaplains, general and special care (SC) chaplains (chaplains in oncology, intensive care, or palliative units) because SC chaplains are generally more involved in palliative care. The final sample included 481 chaplains with 89.8% reporting ACP as an important part of their work and 71.3% reporting to help patients complete advance directives. There was no significant difference in ACP competency between general chaplain group (n=240; M=39.61, SD=7.0) and SC chaplain group (n=241; M=40.65, SD=5.87). Hierarchical regression analyses revealed differences between the groups. General chaplains who practiced longer as a chaplain (b=1.02, p<.000), were more engaged in ACP facilitation (b=1.06, p<.05), had more positive attitude toward ACP (b=4.04, p<.000), and reported a higher level of participation in shared decision-making with other team members (b=.75, p<.000) were more competent in ACP facilitation. In the SC chaplain group, higher competency was associated with more positive attitude towards ACP (b=2.58, p <.05), and a higher level of participation in shared decision-making (b=1.05, p <.000). Overall, these findings suggest that healthcare chaplains, both general and special care, are competent and actively involved in ACP facilitation. Further systematic studies are warranted to examine the effects of chaplains facilitating ACP on patient and healthcare system outcomes.
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Szilagyi, Csaba, Anne Vandenhoeck, Megan C. Best, Cate Michelle Desjardins, David A. Drummond, George Fitchett, Simon Harrison, et al. "Chaplain Leadership During COVID-19: An International Expert Panel." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 76, no. 1 (December 21, 2021): 56–65. http://dx.doi.org/10.1177/15423050211067724.
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Chaplain leadership may have played a pivotal role in shaping chaplains’ roles in health care amidst the COVID-19 pandemic. We convened an international expert panel to identify expert perception on key chaplain leadership factors. Six leadership themes of professional confidence, engaging and trust-building with executives, decision-making, innovation and creativity, building integrative and trusting connections with colleagues, and promoting cultural competencies emerged as central to determining chaplains’ integration, perceived value, and contributions during the pandemic.
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McSherry, Elisabeth, and William A. Nelson. "The Drg Era: A Major Opportunity for Increased Pastoral Care Impact or a Crisis for Survival?" Journal of Pastoral Care 41, no. 3 (September 1987): 201–11. http://dx.doi.org/10.1177/002234098704100303.
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Notes how the Diagnostic Related Group (DRG) system, now being utilized by a growing number of hospitals, may provide chaplains with ways of demonstrating their worth as team members in total health care. Claims that pastoral care ought to be a major clinical service in a hospital and that chaplains therefore need to provide objective evidence of their contribution to the well-being of patients, as do other major clinical areas. Suggests specific ways for chaplains to establish such data, including the use of objective measures of the spiritual conditions of patients. Offers examples of accountability procedures and notes that such meticulous chaplain accountability along with follow-up work with patients could lead to expansions of services and new roles in the chaplaincy fields.
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Labuschagne, Dirk, Alexia Torke, Daniel Grossoehme, Katie Rimer, Martha Rucker, Kristen Schenk, James Slaven, and George Fitchett. "Chaplaincy Care in the MICU: Describing the Spiritual Care Provided to MICU Patients and Families at the End of Life." American Journal of Hospice and Palliative Medicine® 37, no. 12 (March 20, 2020): 1037–44. http://dx.doi.org/10.1177/1049909120912933.
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Background: Gravely ill patients admitted to the intensive care unit (ICU), and their families experience acute spiritual and existential needs and often require complex decisions about their care. Little is known about what constitutes chaplaincy care for patients or families in ICUs. Chaplains report that participation in medical decision-making is part of their role. Objective: To describe the spiritual care provided to patients and their families in the ICU. Methods: This was a retrospective observational study of spiritual care for patients and families in the medical ICUs (MICUs) at 4 medical centers over a 3-month period. Inclusion criteria were death in the MICU or discharge to palliative care or hospice. Measures included medical, treatment, and spiritual care information (number of visits, length of visit, chaplain categories, and type of spiritual care provided). Results: Of the 254 patients, 197 (78%) received a total of 485 spiritual care visits. Seventy-seven percent of visits included provision of emotional/spiritual support; only 15% included decision-making support such as family meetings or goals-of-care conversations. The proportion receiving spiritual care increased as patients neared death or discharge. Staff chaplains were involved in goals-of-care conversations to a greater extent than student or part-time chaplains ( P < .05). Conclusion: Spiritual care was provided to most patients and/or families at the end of life. Low chaplain involvement in decision-making in the MICU suggests opportunities to improve chaplains’ contributions to ICU care.
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Rosul, N. "Topical issues of the legal regulation of medical chaplaincy in Ukraine." Uzhhorod National University Herald. Series: Law 1, no. 78 (August 28, 2023): 221–26. http://dx.doi.org/10.24144/2307-3322.2023.78.1.36.
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The article is devoted to the study of topical issues of legal regulation of the institute of medical chaplaincy in Ukraine. It is stated that at the current stage of state development, the specifics of pastoral care in healthcare are not properly regulated by law and need to be clearly established, in particular not only in the Constitution of Ukraine, the Civil Code of Ukraine, the Laws of Ukraine “Fundamentals of the Legislation of Ukraine on Health Care” and “On Freedom of Conscience and Religious Organizations”, but also by specialized law. Special attention was paid to the analysis of the legal status of the chaplain in healthcare in accordance with the Order of the Ministry of Health of Ukraine № 138 “On approval of changes to the Handbook of qualification characteristics of professional workers. Issue 78 “Health Care”. It was determined that there is a legal gap regarding the provision of the activity of a medical chaplain in Medical Centers, which are not health care institutions, but carry out their activities as individual entrepreneurs registered in the manner prescribed by law having obtained a license for the right to conduct economic activity in medical practice.In addition, the need for legal regulation of the rules for the preparation of the work documentation of the chaplain in health care, the development of instructions and the approval of the forms of such documentation was identified. Furthermore, the need to create a mechanism for passing the specialization “Clinical Pastoral Care” and obtaining a chaplain’s certificate in health care was established.Taking the identified deficiencies of regulation of the legal status of the medical chaplain into account, it was established that the institute of medical chaplaincy needs to be established in specialized law. The expediency of developing the Law of Ukraine “On chaplaincy in the sphere of health care” is explained in detail from the point of view of compliance with the requirements of the law-making technique and the peculiarities of legal relations related to the activity of chaplaincy in health care.It is concluded that the establishment of legal norms in the Law of Ukraine “On chaplaincy in the sphere of health care” will make it possible to regulate fully the institution of medical chaplaincy, defining the peculiarities of the organization and the main principles of the activity of medical chaplaincy.
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Handzo, George, Kevin J. Flannelly, and Brian P. Hughes. "Hospital Characteristics Affecting HealthCare Chaplaincy and the Provision of Chaplaincy Care in the United States: 2004 vs. 2016." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 71, no. 3 (September 2017): 156–62. http://dx.doi.org/10.1177/1542305017720122.
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This study replicates, expands and analyzes a 2004 survey examining six hospital characteristics influencing three measures of chaplain employment in large, small, for-profit and nonprofit hospitals. The relationship between hospital characteristics and hiring Board Certified Chaplains was minor and inconsistent across time. The results indicate that religiously affiliated hospitals employed more full-time chaplains and that chaplain full-time equivalents were inversely related to hospital size in both surveys. The current survey suggests that urban and religiously affiliated hospitals were more likely to hire chaplains. The sampling method proved problematic, precluding meaningful conclusions but the study focus and questions remain important for future investigation based on this pilot effort.
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Earl, Murray D. "Christian Military Chaplaincy: “Being there”." Expository Times 124, no. 2 (September 17, 2012): 53–63. http://dx.doi.org/10.1177/0014524612456945.
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What responsibility does the church have towards those who serve in the military? Answering this question is complex over time. “Chaplaincy” is one answer to the question. What is chaplaincy and how does it work? What are the elements of chaplaincy? What of the chaplain as person? Can Christianity survive in the workplace, especially the military workplace? What spiritual issues arise in the military context for the church, the chaplain, the Christian and non-Christian alike?
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Hall, Daleasha, Mary A. Shirey, and David C. Waggoner. "Improving Access and Satisfaction with Spiritual Care in the Hospice Setting." OMEGA - Journal of Death and Dying 67, no. 1-2 (August 2013): 97–107. http://dx.doi.org/10.2190/om.67.1-2.k.
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Hospice of Sacred Heart, an agency of PeaceHealth Oregon, experienced a dramatic increase in its census beginning in 2007. The spiritual care team noticed the number of referrals was decreasing while the census was increasing. A quality improvement initiative was conducted, including a staff survey, an education program about spirituality and the role of chaplains on interdisciplinary teams in the hospice setting, and an audit of the chaplain's daily allocation of time. These actions resulted in an increase in the use of spiritual care services by patients and staff and the addition of two full-time, benefited chaplain positions.
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Lomachinska, Iryna. "The phenomenon of military chaplaincy in the spiritual and worldview paradigm of modern Ukraine." Skhid 3, no. 4 (December 25, 2022): 36–42. http://dx.doi.org/10.21847/1728-9343.2022.3(4).270045.
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The article studies the genesis of the military chaplaincy phenomenon in Ukraine. The author analyses the critical models of military chaplaincy in different world armies. The spiritual ministry of the chaplain stands between the Church and the state, which forces them to be in a war-torn world, and at the same time to remain outside the mundane, given the inevitable contradictions between total obedience to the military and humble obedience to God. Religious education is a component of the system of combat and moral and psychological training of military personnel. It is entrusted with the main task - to maintain the troops' high spiritual, patriotic, and combat potential. The main stages of the formation of military chaplaincy in Ukraine in the context of its instantiation are presented in the study. In the national context, the institute of military chaplaincy exists due to the manifestations of the national liberation movement in terms of military threats, forming the image of the chaplain as not only a spiritual but a deeply patriotic personality. It is defined that a robust challenge in the formation of the national military chaplaincy was the war of Russia against Ukraine, which has mobilised the internal potential of active cooperation of state military and religious institutions in the legislative and regulatory framework of military chaplains. The article describes the peculiarities of attracting positive world experience of military chaplaincy. The relevance and novelty of the study are explained by the involvement of a systematic approach that makes it possible to analyse the formation of domestic military chaplaincy in the context of applying positive world experience and preserving its national specificity, focused on the ideological foundations of moral and patriotic education of military personnel. The main directions of religious organisations' activities in military structures are cult and worship, psychological and rehabilitation, ideological and patriotic, spiritual and moral, and motivational and social. It is found that the importance of the global challenges facing the Ukrainian state and its Armed Forces requires military chaplains not only to perform religious functions but, above all, to ensure the high moral qualities of service members, the formation of civic duty to protect the state, to foster the spirit of patriotism, brotherhood, and mutual respect.
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Earl, Brian S. W., Anne Klee, Ellen L. Edens, James D. Cooke, Holly Heikkila, and Lauretta E. Grau. "Healthcare Providers’ Perceptions about the Role of Spiritual Care and Chaplaincy Services in Substance Use Outpatient Treatment." International Journal of Environmental Research and Public Health 19, no. 15 (August 1, 2022): 9441. http://dx.doi.org/10.3390/ijerph19159441.
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Addressing patients’ religion and spirituality (R/S) needs has been associated with positive health outcomes. However, despite receiving extensive training in spiritual assessment and care, chaplaincy services are primarily confined to inpatient settings, with few studies occurring in outpatient settings. The study sought to understand mental health providers’ views about what shaped provider and patient motivation to engage in R/S discussions and seek referrals to chaplaincy services. We conducted five one-hour focus group sessions with a total of 38 staff members and thematically analyzed the resulting session and field notes. We identified four themes concerning provider knowledge and attitudes about R/S and chaplaincy services: Staff Information Needs, Staff Motivation to Discuss R/S and Refer, Patient Motivation to Use Chaplaincy Services, and Chaplain Accessibility. The study findings suggest that providers in outpatient substance use treatment clinics in the Veterans Health Administration are receptive to learning about R/S care and the possibility of expanding chaplaincy services. However, staff have misconceptions about the roles and responsibilities of chaplains. Attitudes about and experiences with R/S discussions varied. Trust and confidence in the benefits of chaplaincy services may be improved among both providers and patients by increasing chaplains’ accessibility and visibility within these outpatient settings.
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Roberts, Daniel L., and Joann Kovacich. "Male Chaplains and Female Soldiers: Are There Gender and Denominational Differences in Military Pastoral Care?" Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 74, no. 2 (June 2020): 133–40. http://dx.doi.org/10.1177/1542305020922825.
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In this study, 15 United States Army chaplain men described the practices they engaged in when providing pastoral support to women soldiers. Many engaged in creating safe spaces for women and themselves, particularly in regard to avoiding perceptions of impropriety. Other clergy did not consider gender a factor in counseling. Some chaplains placed limitations on the amount of support they would give. This study did not determine the degree to which chaplain men were effective.
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Waller, Steven N. "Chaplain or Sports Chaplain First?: Why Identity Formation Should Matter to Sports Chaplains." Practical Theology 9, no. 3 (July 2, 2016): 242–57. http://dx.doi.org/10.1080/1756073x.2016.1221643.
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Cobb, Kinsley. "Are You Ready?" Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 72, no. 3 (September 2018): 212. http://dx.doi.org/10.1177/1542305018783169.
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This is a reflection on being a chaplain. This reflection is an expression of the many emotional challenges I have encountered on any given day. This reflection could also be used to help new chaplains assimilate into the ministry.
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Pakhomov, I. V. "International experience of spiritual education of convicted persons." ScientifiScientific Herald of Sivershchyna. Series: Education. Social and Behavioural Sciences 2021, no. 2 (November 1, 2021): 126–36. http://dx.doi.org/10.32755/sjeducation.2021.02.126.
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The article is devoted to the analysis of the international experience of spiritual education of convicts. It is concluded that in most developed countries of the world there is a chaplaincy service in every correctional institution, where chaplains perform both liturgical and non-liturgical (social) functions. The purpose of the article is to analyze the features of spiritual education of convicts in developed countries. Methodology. The article has the comparative analysis. Results. The administration of correctional institutions of the studied countries of the world promotes the right of convicts to religious activity. Spiritual and educational work with them is carried out by prison chaplains of various Churches. They not only worship, but also participate in social programs. Representatives of their religious denominations are invited for convicts of different religions. In most countries, prison chaplains perform both liturgical and non-liturgical (social) functions. Practical implication. International experience of convicts’ spiritual education can be used to create a national chaplain service in Ukraine. Value (originality). Manifested in the analysis of the experience of convicts’ spiritual education in 41 developed countries. Key words: spiritual education, convicts, international experience, prison chaplains, religious organizations. Key words: spiritual education, convicts, international experience, prison chaplains, religious organizations.
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White, Kelsey B., Patricia E. Murphy, Jane Jeuland, and George Fitchett. "Distress and self-care among chaplains working in palliative care." Palliative and Supportive Care 17, no. 5 (February 11, 2019): 542–49. http://dx.doi.org/10.1017/s1478951518001062.
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AbstractBackgroundThe prevalence of burnout and distress among palliative care professionals has received much attention since research suggests it negatively impacts the quality of care. Although limited, research suggests low levels of burnout or distress among healthcare chaplains; however, there has been no research among chaplains working in specific clinical contexts, including palliative care.ObjectiveThis study explored the distress, self-care, and debriefing practices of chaplains working in palliative care.MethodExploratory, cross-sectional survey of professional chaplains. Electronic surveys were sent to members of four professional chaplaincy organizations between February and April 2015. Primary measures of interest included Professional Distress, Distress from Theodicy, Informal Self-care, Formal Self-care, and debriefing practices.ResultMore than 60% of chaplains working in palliative care reported feeling worn out in the past 3 months because of their work as a helper; at least 33% practice Informal Self-care weekly. Bivariate analysis suggested significant associations between Informal Self-care and both Professional Distress and Distress from Theodicy. Multivariate analysis also identified that distress decreased as Informal and Formal Self-care increased.Significance of resultsChaplains working in palliative care appear moderately distressed, possibly more so than chaplains working in other clinical areas. These chaplains also use debriefing, with non-chaplain palliative colleagues, to process clinical experiences. Further research is needed about the role of religious or spiritual beliefs and practices in protecting against stress associated with care for people at the end of life.
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Zalot, Jozef. "Chaplain “DOs and DON’Ts” on Organ Donation." Ethics & Medics 43, no. 7 (2018): 1–2. http://dx.doi.org/10.5840/em201843711.
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This guide was developed in collaboration with LifeCenter Organ Donor Network (Cincinnati, OH) to offer chaplains a framework for the best possible course of action when they provide spiritual care to family members of patients who are potential vital organ donors. Some organ procurement organizations (OPOs) may want to control the donation process. They are thus hesitant to invite in—let alone collaborate with—any “outsiders” who they believe might undermine the likelihood of procuring vital organs. So how should a chaplain respond when ministering to potential vital organ donors and their families? Should they speak with family members about donation? What should they say? Do OPOs want chaplains to speak with family members? Should there be limits to these conversations? This can be a touchy area, because vital organ donation necessarily entails the death of the patient. This makes the relationship between chaplains and OPOs sometimes strained.
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Aja, Victoria T. "The Relevance of Patients’ Spiritual Care in the Nigerian Cultural Context: A Health Care Chaplain’s Perspective." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 73, no. 2 (June 2019): 82–87. http://dx.doi.org/10.1177/1542305019852889.
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In most Nigerian hospitals, there is no evidence of formally employed health care chaplains. Personal experiences of a health care chaplain serving at a faith-based hospital in Nigeria show that the Nigerian cultural context, as it relates to individuals’ personal spirituality, as well as the abundant research on the associations between spirituality/religiosity and health, precipitate the need for services of health care chaplains in Nigerian hospitals, whether faith-based, non-faith-based, or government hospitals.
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Chang, Bei-Hung, Nathan R. Stein, and Lara M. Skarf. "Spiritual distress of military veterans at the end of life." Palliative and Supportive Care 13, no. 3 (April 28, 2014): 635–39. http://dx.doi.org/10.1017/s1478951514000273.
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AbstractObjective:Although combat experiences can have a profound impact on individuals' spirituality, there is a dearth of research in this area. Our recent study indicates that one unique spiritual need of veterans who are at the end of life is to resolve distress caused by combat-related events that conflict with their personal beliefs. This study sought to gain an understanding of chaplains' perspectives on this type of spiritual need, as well as the spiritual care that chaplains provide to help veterans ease this distress.Method:We individually interviewed five chaplains who have provided spiritual care to veterans at the end of life in a Veterans Administration hospital. The interviews were recorded, transcribed, and analyzed based on “grounded theory.”Results:Chaplains reported that they frequently encounter veterans at the end of life who are still suffering from thoughts or images of events that occurred during their military career. Although some veterans are hesitant to discuss their experiences, chaplains reported that they have had some success with helping the veterans to open up. Additionally, chaplains reported using both religious (e.g., confessing sins) and nonreligious approaches (e.g., recording military experience) to help veterans to heal.Significance of results:Our pilot study provides some insight into the spiritual distress that many military veterans may be experiencing, as well as methods that a chaplain can employ to help these veterans. Further studies are needed to confirm our findings and to examine the value of integrating the chaplain service into mental health care for veterans.
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Kruizinga, Renske, Carmen Schuhmann, Tina Glasner, and Gaby Jacobs. "Enhancing the integration of chaplains within the healthcare team A qualitative analysis of a survey study among healthcare chaplains." Integrated Healthcare Journal 4, no. 1 (February 2023): e000138. http://dx.doi.org/10.1136/ihj-2022-000138.
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BackgroundSpiritual well-being is considered an important component of health and is increasingly integrated at all levels of healthcare. Delivering good integrated spiritual care requires coordination between different colleagues in which interprofessional collaboration is crucial. However, this interprofessional collaboration is not always self-evident. What spiritual care entails, is often poorly understood by their healthcare colleagues. Developing a shared professional identity is a crucial component of the shift towards professionalisation in chaplaincy.ObjectivesWe aim to answer the following research question: how do healthcare chaplains in the Netherlands describe their work and their professional identity in relation to other healthcare professionals?Design and subjectsAnalysis of open-ended questions of a survey among healthcare chaplains regarding professional self-understanding in the Netherlands.Results107 Dutch chaplains working in a healthcare setting completed the five open-ended questions in the survey. The field of healthcare chaplaincy is changing from an exclusive focus at patients, towards more activities at staff and organisational level such as educating other healthcare professionals and, being involved in ethics and policy making.ConclusionsOur research shows that the professional self-understanding of chaplains entails many leads to foster interprofessional collaboration. At the same time, there are concerns about the professional identity of the chaplain which is not always clear to every healthcare professional. Healthcare teams can benefit from an extensive integration of chaplains in the healthcare team, by including the non-patient-related activities of chaplains, such as staff training, moral deliberation and policy advice.
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Terry, Karen, Sophia Tsesmelis Piccolino, Alaysia Williams, and Cardinale B. Smith. "Integrating spiritual care into an ambulatory cancer center." Journal of Clinical Oncology 37, no. 27_suppl (September 20, 2019): 205. http://dx.doi.org/10.1200/jco.2019.37.27_suppl.205.
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205 Background: Spiritual care is identified as a core component of quality oncologic care. Unmet spiritual needs can lead to worse quality of life, lower satisfaction with care, and greater psychological distress. Despite increasing evidence that cancer outpatients also have unmet spiritual needs, professional spiritual care is often limited in the ambulatory setting. Many cancer centers provide access to professional chaplains only while patients are hospitalized. Where chaplain services are available to outpatients, access is often limited. At Mount Sinai, we embedded a full-time professional chaplain in our ambulatory cancer center. This presentation will describe our methods, results, and conclusions from a year of data on outpatient spiritual care referrals. Methods: We identified three sources of referrals to spiritual care: direct referrals from patients’ primary oncology teams, direct referrals from Supportive Oncology/Palliative Care, and automatic referrals through a question about meaning and purpose on our distress screen. We also included the opportunity for patients to self-refer to spiritual care through our distress screen. We collected data on the number of patients identified through these referral sources, time to initial contact, and the validity of the referral as assessed by our chaplain. Results: These three sources resulted in 454 referrals to spiritual care. We screened 1,410 patients through our distress screen and 16% (226) triggered a referral to spiritual care. Distress screen referrals comprised nearly 50% of all spiritual care referrals. In addition, 32% (144) of our referrals came from the patients’ clinical teams and 10% (46) from the Supportive Oncology team. Our chaplain assessed that 31% (141) had a spiritual need that required regular follow-up and 12% (56) required monitoring. Conclusions: Using multiple referral methods we were able to identify a significant number of ambulatory cancer patients with an identified spiritual need. Future projects will look at specific metrics for patient experience, improving chaplain ability to connect with patients, validating our screening question for spiritual distress, and determining an appropriate patient load for an outpatient chaplain.
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May, Denise Giacomozzi. "When a Chaplain Needs a Chaplain." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 62, no. 4 (December 2008): 391–93. http://dx.doi.org/10.1177/154230500806200413.
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May, Denise M. Giacomozzi. "The Harvest is Plenty: A Guide for Visiting Outpatient Units." Journal of Pastoral Care 52, no. 1 (March 1998): 62–68. http://dx.doi.org/10.1177/002234099805200108.
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Alerts chaplains to the need to expand their traditional venue to encompass the needs of outpatients. Examines the typical outpatient's day and the dynamics of the waiting room. Suggests approaches for the chaplain to take to provide pastoral care in this setting. Utilizes the biblical themes of sowing, nurturing, and harvesting to describe ministry in the outpatient setting.
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Mermann, Alan C. "A Medical School Chaplaincy." Journal of Pastoral Care 43, no. 3 (September 1989): 222–29. http://dx.doi.org/10.1177/002234098904300304.
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Describes characteristics of contemporary medical school students and how these determine the forms of ministry to them. Elaborates on teaching and counseling roles of the chaplaincy program at Yale School of Medicine. Defines the qualities of a chaplain working within a medical school setting.
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Tata, Beba, Daniel Nuzum, Karen Murphy, Leila Karimi, and Wendy Cadge. "Staff-Care by Chaplains during COVID-19." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 75, no. 1_suppl (March 17, 2021): 24–29. http://dx.doi.org/10.1177/1542305020988844.
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The aim of this study was to understand how chaplains delivered spiritual care to staff during the Covid-19 pandemic. The researchers analyzed data collected from an International Survey of Chaplain Activity and Experience during Covid-19 (N = 1657). The findings revealed positive changes that emerged and new practices evolved around the use of technology as useful tools for maintaining contact with staff.
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Berg, Gina M., Robin E. Crowe, Shannon Borchert, Jane Siebert, and Felecia Lee. "Predicting the Importance of Hospital Chaplain Care in a Trauma Population." Kansas Journal of Medicine 5, no. 2 (May 29, 2012): 44–50. http://dx.doi.org/10.17161/kjm.v5i2.11406.
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Background. The purpose of this exploratory study was to determine if the importance of chaplain care is associated with and could be predicted by patient or injury characteristics. Methods. A telephone survey of recently discharged trauma patients was conducted. Logistic regression analyses were conducted to determine what factors are associated with the importance of chaplain care and satisfaction with chaplain care. Results. Self-reported religious affiliation was associated with the importance of chaplain care and importance of chaplain care was associated with satisfaction with chaplain care. Conclusions. The value of chaplain care cannot be measured by patient characteristics, therefore, chaplain care should be offered to all patients and families.
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Kesner, Marcia, and James Pann. "Healing the Wounded Healer? A Survey of Jewish and Protestant Correctional Chaplains." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 74, no. 3 (September 23, 2020): 189–95. http://dx.doi.org/10.1177/1542305020933145.
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This article explores how working with incarcerated female Jewish and Protestant inmates affected correctional chaplains personally, professionally, and in their religious lives. The researcher interviewed a group of 10 correctional chaplains who work with female Jewish inmates, and a comparison group of 10 chaplains who work with female Protestant inmates in the Northeastern and Midwestern United States. The research found significant positive benefits for both groups, including a tendency to be less conservative in their views regarding the criminal justice system and more compassionate views towards inmates and humanity in general. Noted in both study groups was a high prevalence of trauma history prior to their employment as a correctional chaplain.
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Tennyson, Carolina D., John P. Oliver, and Karen R. Jooste. "A Descriptive Study of Chaplains’ Code Blue Responses." American Journal of Critical Care 30, no. 6 (November 1, 2021): 419–25. http://dx.doi.org/10.4037/ajcc2021854.
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Background Family presence during resuscitation is the compassionate practice of allowing a patient’s family to witness treatment for cardiac or respiratory arrest (code blue event) when appropriate. Offering family presence during resuscitation as an interprofessional practice is consistent with patient- and family-centered care. In many institutions, the role of family facilitator is not formalized and may be performed by various staff members. At the large academic institution of this study, the family facilitator is a member of the chaplain staff. Objectives To examine the frequency of family presence during code blue events and describe the role of chaplains as family facilitators. Methods Chaplain staff documented information about their code responses daily from January 2012 through April 2020. They documented their response time, occurrence of patient death, presence of family at the event, and services they provided. A retrospective data review was performed. Results Chaplains responded to 1971 code blue pages during this time frame. Family members were present at 53% of code blue events. Chaplains provided multiple services, including crisis support, compassionate presence, spiritual care, bereavement support, staff debriefing, and prayer with and for patients, families, and staff. Conclusions Family members are frequently present during code blue events. Chaplains are available to respond to all such events and provide a variety of immediate and longitudinal services to patients, families, and members of the health care team. Their experience in crisis management, spiritual care, and bereavement support makes them ideally suited to serve as family facilitators during resuscitation events.
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Kryvenko, Iuliia, Oleksandr Omelchuk, and Iuliia Chernovaliuk. "Chaplaincy Institute in Ukraine and EU countries." Journal of Education Culture and Society 11, no. 1 (June 26, 2020): 50–58. http://dx.doi.org/10.15503/jecs2020.1.50.58.
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Aim. The aim of the article is devoted to the research of chaplaincy institutes in Ukraine, taking into account the experience of EU countries.
Concept. During the study determined, that the interaction between military service and religion is based on a universal socio-cultural tradition, has a complex, multi-level structure, covering the whole socio-institutional level (society - social institutions - social organizations of the individual) and leads to the creation of a specific social structure - military-religious institute the institute of military chaplaincy.
Conclusions. It is found that there are no historical analogies in the world for the creation of a military chaplaincy institute under such conditions, which makes the present Ukraine experience unique, but to this day the issue of state regulation in the field of pastoral care of military personnel of the Armed Forces of Ukraine and the creation of a military chaplaincy institute remains unregulated. In contrast to Ukraine, the legal support for the existence of an institute of military chaplaincy in Poland is provided by the relevant state normative-legal acts and by-church documents. Most European countries have the opportunity to serve for both military and civilian chaplains. Due to the analysis of legal acts and experience of European countries it should be determined that Ukraine chooses the "European" model of chaplaincy. The article also identifies the positive aspects of the organizational experience of military chaplaincy as to possible borrowing for Ukraine. The notion of a chaplain-volunteer is typical of Ukrainian legislation.
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Latyshev, Dmitrii Mikhailovich. "Mission of the military chaplain on the battlefield and the Orthodox ethics during the World War I (on the example of Orenburg and Siberian Cossack troops." Философская мысль, no. 11 (November 2021): 139–48. http://dx.doi.org/10.25136/2409-8728.2021.11.36678.
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Military clergy was one of the core translators of military norms and regulations in the Russian army during the early XX century. The goal of this article is to examine the concepts of Orthodox culture within the ethics of war of the military chaplains. Leaning on the memoirs of A. Turundaevsky and archival documents of the Orenburg and Siberian Cossack troops, the article reconstructs the mission of the military chaplain on the battlefield, analyzes the structure of concepts of Orthodox ethics therein. The study of the structure of the elements of Orthodox ethics in the mission of the military chaplain reveals the key ethical principles that are fundamental to military conflicts, when one of the parties grounds its military regulations on the Orthodox culture. It is determined that in the conditions of new requirements established for military clergy during the World War I (1914–1918), there were instances that the norms of the Orthodox ethics contradicted the mission of the chaplain on the battlefield. The acquired results reveal that the underlying principle of the mission of military chaplain, as the representative of the “militant church”, on the battlefield was “love for one's neighbor”. The understanding of Russia as the center of Orthodox culture and the perception of soldiers as “warriors of the church” prompted the clergy to implement the concept of “meekness” in their actions, as well as the concepts of “recumbence”, “Divine Providence”, etc. for comprehension of their actions.
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Kalenychenko, T. A. "Formation of the image of military chaplains in Ukraine." Ukrainian Religious Studies, no. 76 (December 1, 2015): 172–83. http://dx.doi.org/10.32420/2015.76.610.
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Kalenychenko T. A. Since the spring of 2014, we can observe the movement of update of military chaplaincy, the emergence of mass volunteering by religious leaders. While Ukraine only continues to develop a new Chaplaincy service, society has already received the first presentation about the priests at the forefront thanks to the work of the Ukrainian media. In this article, author examines the messages about the military chaplaincy of key media and analyzes the way in which the image was formed from the military chaplain to a secular society, and the role it has assumed.
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Handzo, George, Jill M. Bowden, and Stephen King. "The Evolution of Spiritual Care in the NCCN Distress Management Guidelines." Journal of the National Comprehensive Cancer Network 17, no. 10 (October 2019): 1257–61. http://dx.doi.org/10.6004/jnccn.2019.7352.
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Spiritual care and chaplaincy have been part of the NCCN Clinical Practice Guidelines in Oncology (NCCN Guidelines) for Distress Management since the first meeting of the panel in 1997, possibly the first time this degree of spiritual care and chaplaincy care integration occurred in cancer care. Since that time, the chaplaincy care section of the guidelines, especially chaplain assessment categories derived from a spiritual care assessment, have provided a major resource for healthcare chaplaincy and have served as a model for integrating chaplaincy into the overall team practice of healthcare. However, this section of the NCCN Guidelines has not been substantially updated since it was originally written. During those 20 years, the practice of healthcare chaplaincy and the research that supports it have grown substantially. In the last year, at the request of the panel, we have updated the chaplaincy care section to fully integrate recently published evidence in spiritual care in healthcare, adding more value to this important set of guidelines. Those updates appear in the 2019 version of the NCCN Guidelines. This article discusses the history of chaplaincy involvement in the NCCN Guidelines for Distress Management and the precedent it set for the integration of chaplaincy in other efforts that followed. Integration of this section of the Guidelines into the spiritual care practice at Memorial Sloan Kettering Cancer Center is presented as an example of how these guidelines can be put into practice to improve patient care. Finally, a summary of the recent research by Drs. Kenneth Pargament and Julie Exline is presented as the foundation for the revised chaplain assessment categories and interventions.
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Taylor, Elizabeth Johnston, and Angela H. Li. "Healthcare Chaplains’ Perspectives on Nurse–Chaplain Collaboration: An Online Survey." Journal of Religion and Health 59, no. 2 (January 7, 2020): 625–38. http://dx.doi.org/10.1007/s10943-019-00974-9.
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Spivak, V. O. "Separate issues of Ukrainian legislation functioning on social security of medical chaplains." Bulletin of Kharkiv National University of Internal Affairs 97, no. 2 (June 30, 2022): 118–31. http://dx.doi.org/10.32631/pb.2022.2.10.
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The justification of the need to consolidate the chaplaincy in the field of health care at the legislative level has been made, as well as the legislative provisions and initiatives regarding the introduction of pastoral care in the medical field have been analyzed.
It has been emphasized that currently the medical chaplaincy does not have the necessary legal regulation for full functioning and development and takes place exclusively at the initiative of churches and religious organizations, requiring proper legal regulation by the state.
On the basis of the analysis of the current legislation in the field of health care, a conclusion has been made regarding the need to consolidate the work of chaplains in medical institutions, to create appropriate legal regulation of their activities and training. An urgent and important task is the proper legislative regulation of the organizational and legal foundations on the implementation of pastoral care in the field of health care. It has been emphasized that the appearance of a full-time chaplain in hospitals will provide the clergy with social guarantees and ensure the spiritual and religious rights of patients undergoing treatment on the territory of Ukraine.
A deep political crisis, the appearance of a significant number of physical and psychological injuries among military personnel as a result of hostilities during the Russian-Ukrainian war, the deterioration of the socio-economic and moral and psychological state due to the pandemic has made it necessary to provide pastoral care in the field of health care.
Proposals have been made for the development of the necessary normative and legal, informational, educationaland methodical, scientific and organizational methodical base for the implementation of the institute of chaplaincy in the field of health care of Ukraine at the state level. The creation of a system of clinical training of chaplains for the needs of public health and the introduction of a specialized law regulating the activities of medical chaplains is a desirable result of the implementation of the ideas presented in the article.
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Damen, Annelieke, Patricia Murphy, Francis Fullam, Deirdre Mylod, Raj C. Shah, and George Fitchett. "Examining the Association Between Chaplain Care and Patient Experience." Journal of Patient Experience 7, no. 6 (April 19, 2020): 1174–80. http://dx.doi.org/10.1177/2374373520918723.
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A developing body of evidence indicates that chaplain care is associated with higher levels of patient/family satisfaction with their hospital care. We examined the association between chaplain care and patient experience among patients at Rush University Medical Center in Chicago who responded to Hospital Consumer Assessment of Healthcare Providers and Systems and Press Ganey survey items between 2011 and 2017. Information about chaplain care was taken from the inpatients’ electronic medical record. Our analyses included 11 741 patients, 26.5% of whom had received any chaplain care. Patients with lower self-rated health were more likely to have received chaplain care ( P < .001). In bivariate analyses, chaplain care was associated with lower likelihood of reporting the highest score for 4 patient experience items ( P < .001). In multi-variable models that adjusted for patient self-rated health and other factors, the association between chaplain care and the 4 patient experience items was nonsignificant. There was no effect modification for patient religious affiliation, self-rated health, or other demographic factors. The chaplain care-patient experience association may be more complex than has initially appeared, and further research is needed to help us better understand it.
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Gillespie, Elena. "A Qualitative Pilot Study of Spirituality in Long-term Recovery in Acquired Brain Injury." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 73, no. 2 (June 2019): 96–105. http://dx.doi.org/10.1177/1542305019853588.
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Increased spirituality occurring after acquired brain injury is a part of post traumatic growth (PTG). Participants were asked about their spirituality, and their responses were analyzed. Eighty-one percent exhibited a moderate spiritual impact on their recovery. Studies suggest that patients’ spiritual needs are not being met, and chaplains are being underutilized. Trust and a sense of presence are essential to encouraging PTG, and, by fully utilizing the skills of our chaplain colleagues, could improve PTG.