IMAGES OF PASTORAL CARE

THE LIVING HUMAN DOCUMENT

HER TEARS OF GRIEF WERE SCREAMING OUT … WHILE HE WEPT

PATIENT MS, FROM HER SOLITARY PAIN, BEGAN TO SHARE WITH ME, HER STORY; BUT SHE WAS NOT

VIOLENT IN MY PRESENCE … . “ PATIENT KH TELLS ME, “I BELIEVE GOD IS HOLDING ME IN HIS ARMS,

BUT BECAUSE OF THE SCREAMS OF INSANITY, I CAN’T HEAR GOD NOW. I CAN’T ESCAPE THE ABUSE OF

MY PAST. NOBODY EVER HAD TO ACCOUNT FOR IT. I HOPE GOD WILL HAVE JUSTICE.”

HAS THIS YOUNG LADY (MY PATIENT)

ANYTHING TO LIVE FOR?IT IS WORTH NOTING HERE THAT

“BOISEN’S IMAGE OF THE LIVING

HUMAN DOCUMENT PLACES A GREATER

DEGREE OF EMPHASIS ON THE PERSON

WHO IS THE OBJECT OF PASTORAL

CONCERN, THAN ON THE MINISTER OR

CAREGIVER.”

HEARING THE PATIENT’S STORY IS PRIORITY #1.

(SHOW THE MUSIC VIDEO “YOU’RE BEAUTIFUL” BY MERCY ME.)

YET, WHAT COMES AFTER EMPATHIC

LISTENING …?

Robert C. Dykstra (editor), Images of Pastoral Care: classic readings. p.21, Chalice Press, www.chalicepress.com.

LISTENER OR INTERPRETER?

GERKIN WOULD SAY… THE WAY A PERSON

TELLS THEIR STORY, MATTERS. “INDIVIDUALS

SEEK [A CHAPLAIN’S LISTENING EAR] WHEN

THEIR USUAL WAYS [OF COPING] BECOME

SOMEHOW CONFUSED, GARBLED, OR

OTHERWISE INSUFFICIENT TO PROVIDE IDENTITY

AND MEANING.” AFTER I’VE HEARD THEIR

STORY AND PAIN OF THEIR UNMANAGEABLE

AND TRAGIC DESTINY, I BECOME AN AGENT OF

HOPE. “THEY CRY OUT, [LOOKING FOR THE

CHAPLAIN], FOR A FRESH READING AND

INFUSION OF HOPE.” A TYPE OF LONGING [FOR

LOVE, ACCEPTANCE] THROUGH THE FENCE OF

ONE’S OWN MENTAL ILLNESS.

Robert C. Dykstra (editor), Images of Pastoral Care: classic readings. p.30, Chalice Press, www.chalicepress.com.

YOU CHOOSE

THE LIVING HUMAN WEB

DESIRING TO REFASHION PASTORAL THEOLOGY FOR AN INCREASINGLY INTERCONNECTED

WORLD, MILLER-MCLEMORE STRESSES THE DELICATE INTERWEAVING OF MULTIPLE PERSONAL, SOCIAL

AND POLITICAL STRANDS THAT COMPRISE EVERY PROBLEMATIC SITUATION AND CARING ACT.

INFORMED BY OTHER FEMINIST AND LIBERATION THEOLOGIES, MILLER-MCLEMORE BECOMES

INSPIRED BY A SPIDER’S ABILITY TO REPAIR ITS BROKEN WEB, “SPINNING ONENESS OUT OF MANY AND

WEAVING THE ONE BACK INTO THE MANY. SOCIAL AND COMMUNAL TIES, SHE CLAIMS, HAVE TOO

LONG BEEN NEGLECTED AND TORN.” (AS DEPICTED IN OUR LAST SLIDE OF PICS)

SIMILARLY, GEORGE FITCHETT DESCRIBES SUCH A WEB AS A PERSON’S MEDICAL / BIOLOGICAL

DIMENSION; PSYCHOLOGICAL, FAMILY SYSTEMS AND PSYCHO-SOCIAL DIMENSION; ETHNIC, RACIAL,

CULTURAL; SOCIAL ISSUES AND A COMPREHENSIVE SPIRITUAL DIMENSION. UNDERSTANDING PEOPLE

REQUIRES BECOMING FAMILIAR WITH THE WEB OF THEIR EXPERIENCES W/O GETTING CAUGHT IN IT!?

Robert C. Dykstra (editor), Images of Pastoral Care: classic readings. p.42, Chalice Press, www.chalicepress.comGeorge Fitchett, Assessing Spiritual Needs, A Guide for Caregivers. Academic Press ed. 2002, lima, OH, pp. 42-50.

MY WEB IS DARK, DANGEROUS AND DEATH AWAITS ME …

“EVEN THOUGH I WALK THROUGH THE VALLEY OF THE SHADOW OF DEATH

I WILL FEAR NO EVIL FOR YOU ARE WITH ME.” (PSALM 23:4)

SHEPHERDING AND HEALINGSEWARD HILTNER

JESUS, YOU ARE WITH ME LOVING AND TEACHING ME IN MY DARK TRIALS.

ENTER INTO THE PICTURE, VERSE, AND PRAYER. WHAT DO YOU FEEL?

FOR YOU OR FOR YOUR PATIENT … WHAT IS THE TRIAL THAT YOU NEED JESUS TO HELP YOU WITH

TODAY … COURAGE?

ROBERT C. DYKSTRA (EDITOR), IMAGES OF PASTORAL CARE: CLASSIC READINGS. P.50, CHALICE PRESS, WWW.CHALICEPRESS.COM

COURAGE

COURAGE: A MUCH NEGLECTED QUALITY

LOVE IS THE GREATEST OF ALL RISKS … ALASTAIR V.

CAMPBELL WOULD SAY, “THOSE WHO HAVE ENTERED INTO

THE [WEB OF] DARKNESS OF ANOTHER’S PAIN, LOSS,

BEWILDERMENT, CONFUSION, ETC. AND HAVE DONE SO

WITHOUT THE DEFENSES OF A DETACHED

PROFESSIONALISM WILL SOMETIMES EXPERIENCE THE

FEELING OF WANTING TO ESCAPE, OR WISHING THEY HAD

NOT BECOME INVOLVED. CARING IS COSTLY, UNSETTLING,

EVEN DISTASTEFUL AT TIMES. “THE VALLEY OF DEEP

SHADOWS IN ANOTHER PERSON’S LIFE FRIGHTENS US TOO,

AND WE LACK THE COURAGE AND CONSTANCY TO ENTER

IT.” YET, TO EXERCISE THE COURAGE TO RISK ONE’S OWN

LIFE (NEEDS AND INTERESTS) FOR THE SAKE OF ANOTHER

IS THE GOAL OF PASTORAL INTERVENTION . . . WHY?

BECAUSE THAT’S WHAT LOVE IS. KNOW THIS: TO LOVE

AND TO BE LOVED REQUIRES COURAGE SOMETIMES.

THE ROLE OF THE CHAPLAIN

THE SAMARITAN

MOESSNER MIGHT ASK THE QUESTION: HOW

DOES YOUR LIFE MODEL SELF-LOVE? THE

SAMARITAN DID NOT GIVE EVERYTHING AWAY.

HE DID NOT INJURE, HURT, OR NEGLECT THE

SELF. HE LOVED HIMSELF AND HE LOVED HIS

NEIGHBOR. IN STOPPING TO BIND THE INJURED

MAN’S WOUNDS, IN RELYING ON THE INN, AND

IN COMPLETING HIS OWN JOURNEY, THE

SAMARITAN REFLECTS NOT ONLY THE ABSOLUTE

VALUE OF ANOTHER’S LIFE, BUT THE INFINITE

WORTH OF HIS OWN. THE PARABLE IMPLIES,

THEN, THAT LOVING NEIGHBOR AND LOVING

SELF TOGETHER EXEMPLIFY THE PATHWAY TO

LOVING GOD. THE GREATER CHALLENGE IS TO

LOVE WHEN HURT SEEMS TO REIGN SUPREME …

RESTORED AT THE INN

PATIENT A’S EXPERIENCE, AS TOLD BY MOESSNER,

IS NOT UNLIKE THE EXPERIENCE OF MANY OF

OUR PATIENTS AND / OR THEIR VICTIMS. “… AND

“A”, ONCE HALF BEATEN, WILL GO BACK

EVENTUALLY TO A HELPING PROFESSION AND

FAMILY RELATIONSHIPS IN LOVE OF NEIGHBOR,

STRONGER FOR HAVING BEEN RESTORED AT THE

“INN”, FOR HAVING LEARNED TO LOVE HERSELF

ON THE JOURNEY, FOR EXPERIENCING THE

TOUCH OF THE CRAFTER’S HAND.”

ROBERT C. DYKSTRA (EDITOR), IMAGES OF PASTORAL CARE: CLASSIC READINGS. P68, JEANNE

STEVENSON MOESSNER CHALICE PRESS, WWW.CHALICEPRESS.COM

THE WOUNDED HEALER

ACCEPTING OUR WOUNDS “AS AN INTEGRAL PART” OF

OURSELVES, LEADS US, BY THE HAND AS IT WERE, TO

EFFECTIVELY SHARE IN THE WOUNDS OF OTHERS. I CALL

THIS TYPE OF “SHARING-IN” THE SUFFERINGS OF OTHERS

… COMPASSION. AS A MEASURE OF PASTORAL

COMPETENCE: IT IS MY WORK TO CREATE THE SPACE

FOR THE STORY OF THE OTHER TO BE TOLD. NOUWEN

“CALLS THIS SHARING-IN PROCESS THE SOURCE OF

HOSPITALITY, WHEREBY GROWING COMFORTABLE IN

ONE’S OWN HOUSE [PERSON] ALLOWS FOR OPENING

THAT HOUSE TO STRANGERS, “PAYING ATTENTION

WITHOUT INTENTION.” “BY WITHDRAWING INTO

OURSELVES, NOT OUT OF SELF-PITY BUT OUT OF

HUMILITY, WE CREATE THE SPACE FOR ANOTHER TO BE

HIS OR HER SELF AND TO COME TO US ON THEIR OWN

TERMS.” NOUWEN WOULD SAY, “… THAT HOSPITALITY

ASKS FOR THE CREATION OF AN EMPTY SPACE WHERE

THE GUEST CAN FIND THEIR OWN SOUL.”

THE FOOLISHNESS OF GODI DID NOT RESONATE WITH FABER'S ASPECT OF THE “CIRCUS CLOWN.” I CAN ONLY THINK OF MY PEER JB

AND HIS SOMETIMES UNRULY SENSE OF HUMOR … . HOWEVER, WITHIN THIS CHAPTER FABER POINTS UP

SCRIPTURE THAT I CAN RESONATE WITH. PAUL TEACHES THE CORINTHIAN BELIEVERS, “… THE FOOLISHNESS

OF GOD IS WISER THAN MEN, AND THE WEAKNESS OF GOD IS STRONGER THAN MEN” HE MAKES THE

ADDITIONAL OBSERVATION THAT, “GOD CHOSE WHAT IS FOOLISH IN THE WORLD TO SHAME THE WISE” (1COR 1:25-27A RSV.)

ARE YOU AND I IDENTIFIED HERE? BELIEVERS ARE INCLUSIVE OF ALL PEOPLES OF THE EARTH …

PEOPLE ARE FOOLISH SOMETIMES, SLIGHTLY ANTISOCIAL; ARE SOMETIMES EXPRESSIVELY OPEN AND

VERBAL IN THEIR NEED FOR LOVE AND BELONGING; HAVE A FEEL FOR THE FRINGES OF HUMAN LIFE;

EXERCISE A KIND OF IRRESPONSIBILITY, CARELESSNESS AND INNER FREEDOM THAT MAY GET THEM INTO

TROUBLE; YET MAINTAIN THEIR ABILITY TO SHARE IN THE SUFFERINGS OF OTHERS … I CALL IT

COMPASSION: HOWEVER, UNIQUELY HUMOROUS (LIKE MY FRIEND JB) BELIEVERS ARE ALSO EXPECTED TO

BE PATIENT AND WISE. THESE ARE NOT NORMAL HUMAN QUALITIES BECAUSE THEY ARE SPIRIT.

PARADOXICALLY, THESE ARE SOME OF THE SAME QUALITIES THAT OUR PATIENTS POSSESS! YES, TIME TO

SMILE AND AFFIRM TO THE TRUTH … . HOW MUCH DIFFERENT, IF AT ALL, ARE WE FROM OUR PATIENTS?

ROBERT C. DYKSTRA (EDITOR), IMAGES OF PASTORAL CARE: CLASSIC READINGS. PP.85-93, CHALICE PRESS, WWW.CHALICEPRESS.COM

THE WISE FOOLSO IT WAS WHEN PAUL DEBATED THE

EPICUREANS AND STOIC PHILOSOPHERS IN

ATHENS, SOME OF THEM SAID

CONTEMPTUOUSLY, “DOES THIS PARROT

KNOW WHAT HE IS TALKING ABOUT?” (ACTS

17:18, JB.) SIMILARLY, FESTUS, THE ROMAN

GOVERNOR OF CAESAREA, SHOUTS OUT TO

PAUL. “PAUL, YOU ARE RAVING; TOO MUCH

STUDY IS DRIVING YOU MAD” (ACTS 26:24,

NEB.) SUCH REACTIONS AND OTHERS

ILLUSTRATE WELL PAUL’S OWN DESCRIPTION

OF THE EFFECT [THAT] HIS PREACHING HAD:

“WE PROCLAIM THE CRUCIFIED CHRIST, A

MESSAGE THAT IS OFFENSIVE TO THE JEWS

AND NONSENSE TO THE GENTILES” (1COR. 1:23, TEV.)

CAMPBELL EMPHASIZES HOW PAUL’S

CONTINUED PASTORAL ADVICE TO THE

CORINTHIAN CHURCH EFFECTIVELY

DISMISSES WORLDLY WISDOM AS A

GUIDELINE FOR CHRISTIANS. IF

ANYONE AMONG YOU THINKS HE IS

WISE BY THIS WORLD’S STANDARDS, HE

SHOULD BECOME A FOOL, IN ORDER

TO BECOME REALLY WISE (1COR.3:18, TEV.)

“THE FOOL IS ESPECIALLY VULNERABLE

TO THOSE WHO HOLD EARTHLY

POWER: EASILY DERIDED AND

EXPLOITED, USED AS A SCAPEGOAT,

TREATED” (AS PAUL SAYS IN

DESCRIBING HIS OWN “FOLLY FOR

CHRIST’S SAKE”) AS THE “OFFAL OF THE

WORLD … THE SCUM OF THE EARTH” (1

COR. 4:13, JB.)

ERASMUS BORN OCTOBER 27, 1469,

ROTTERDAM, HOLLAND [NOW IN THE NETHERLANDS]—DIED JULY 12, 1536, ...

CAMPBELL REFERENCES ERASMUS CONCERNING HIS

THOUGHTS (AND WOULD BE CONSIDERED

DEPLORABLY SEXIST AND AGEIST IN 2014) ON “THE

FOLLY OF CHRISTIANITY.” ERASMUS IS PREPARED TO

DESCRIBE JESUS AS “SOMETHING AS A FOOL.”

“CHRIST, TOO, THOUGH HE IS THE WISDOM OF

THE FATHER, WAS MADE SOMETHING OF A FOOL

HIMSELF IN ORDER TO HELP THE FOLLY OF MANKIND,

WHEN HE ASSUMED THE NATURE OF MAN AND WAS

SEEN IN MAN’S FORM.” CAMPBELL RESPONDS, “NOW

WE ARE CLOSER TO THE “FOLLY OF THE CROSS” (1 COR.

1:18), FOR HOW ARE WE TO DISTINGUISH THE NAIVETÉ

AND INTELLECTUAL INCOMPETENCE OF “LITTLE

CHILDREN LK. 18:17) ” OR OF THE MENTALLY [ILL] FROM

NONSENSE?”

ROBERT C. DYKSTRA (EDITOR), IMAGES OF PASTORAL CARE: CLASSIC READINGS. PP. 96-97, CHALICE PRESS,

WWW.CHALICEPRESS.COM

“I DOUBT IF A SINGLE INDIVIDUAL COULD BE FOUND FROM THE WHOLE OF

MANKIND FREE FROM SOME FORM OF INSANITY. THE ONLY DIFFERENCE IS ONE OF DEGREE. A MAN WHO SEES A GOURD [OR ANY UNNATURAL AFFECTION] AND

TAKES IT FOR HIS WIFE IS CALLED INSANE BECAUSE THIS HAPPENS TO VERY FEW

PEOPLE.” HOWEVER, IN OUR DAY, ERASMUS’ RESOLVE WOULD REDEFINE HIS

UNDERSTANDING OF INSANITY: FOR EXAMPLE, LOT’S WIFE WOULD BECOME A SALT BLOCK FOR ANYONE TO LICK OR

CHEW ON ACCORDING TO THEIR UNAS-S-HAMED PUBLIC [PUBIC] DISPLAY OF THEIR SEXUAL DEVI-L-ANCE. (R0M.

1:18-32)

READ MORE AT HTTP://WWW.BRAINYQUOTE.COM/QUOTES/AUTHORS/D/DESIDERIUS_ERASMUS.HTML#

“CPE” REFRAMEDSOME CRITICS OF CPE HAVE CLAIMED

THAT “IT” IS VIRTUALLY BANKRUPT, THAT

THE MOVEMENT HAS OVEREMPHASIZED

THE SECULAR PSYCHOTHERAPIES AND

PSYCHOLOGICAL SCIENCES AND HAS

NEGLECTED THE THEOLOGICAL SCIENCES.

SOME HAVE CHARGED THAT THE [THIS B-

--L] MOVEMENT HAS BROUGHT INTO IT

[GROSS EVIL TOLERANCES] AND THE

[PSYCHO]-THERAPEUTIC CULTURE AND

HAS GIVEN THE FAITH COMMUNITY VERY

SHORT SHRIFT, SO MUCH SO THAT IT HAS

SUBSCRIBED TO THE [CORRUPT] VALUES

OF CONTEMPORARY SOCIETY, AND HAS

FAILED TO GIVE ADEQUATE ATTENTION

[TO SAY THE LEAST] TO CHRISTIAN

ETHICAL AND MORAL PRINCIPLES.

A FOOL’S LOYALTY THAT’S THE PROBLEM!! THE FOOL’S LOYALTY IS

SOMETIMES VIEWED AS INSANE: ISAIAH WENT NAKED

FOR THREE YEARS TO WARN OF THE IMPENDING

HUMILIATION AND SUBSEQUENT CAPTIVITY; HOSEA,

MARRIED A PROSTITUTE AND GAVE OMINOUS NAMES TO

HIS CHILDREN; JEREMIAH, WALKED AROUND WITH A YOKE

ON HIS BACK. IT IS NO WONDER THAT HOSEA WAS

ACCUSED OF BEING AN INSANE FOOL, OR THAT JEREMIAH

WAS IN DANGER OF BEING LOCKED UP AS A MADMAN.

JESUS’ OWN PROPHETIC ACTS, CLEANSING THE TEMPLE,

TRIUMPHANT ENTRY AND MORE, EVOKED PUBLIC

JUDGMENT THAT HE WAS AN INSANE FOOL ALSO.

IS THE INSANITY OF CPE WARRANTED FOR GODLY OR

UNGODLY REASONS? DOES IT ENJOY PUBLIC NOTORIETY?

IS IT CONSIDERED A GODLY OR UNGODLY STRANGER?

ROBERT C. DYKSTRA (EDITOR), IMAGES OF PASTORAL CARE: CLASSIC READINGS. P.119, CHALICE PRESS,

WWW.CHALICEPRESS.COM

SOME [KEY WORD SOME] OF THIS

CRITICISM OF THE [CPE] MOVEMENT

IS UNFAIR AND OVERDRAWN, BASED

ON A SOMEWHAT INACCURATE

PICTURE OF WHAT WAS ACTUALLY

WRITTEN AND PRACTICED … . MUCH

OF IT [KEY WORD MUCH] HOWEVER,

IS WARRANTED AND WELCOMED.

ARE WE AGREED? THE ENTERPRISE OF

[CPE] IS CURRENTLY [AS CURRENT AS

2012 - 2016] EXPERIENCING AN

[OLYMPIC] RENAISSANCE, AND

PROMISING NEW [OLYMPIC]

DIRECTIONS ARE BEING CHARTED. IN

SPITE OF THESE “NEW

DEVELOPMENTS,” NOTHING NEW HAS

EMERGED AT THE BASIC [ROOT] LEVEL.

THE INTIMATE STRANGERTHE CHAPLAIN [AS STRANGER] IN CRISIS

HOW HAVE I … HOW HAVE YOU PROVIDED COMFORT TO OTHERS [AS AN INTIMATE

STRANGER] IN THEIR TIME OF CRISIS? IF I LEARNED ANYTHING DURING MY LAW

ENFORCEMENT CHAPLAINCY DAYS … I WOULD COME PREPARED TO COMFORT

THOSE CLOSELY INVOLVED IN THE “CALL.” ONE WAY I PREPARED WAS TO FILL THE

BACK OF MY RIG WITH STUFFED ANIMALS, OF ALL SORTS. I NEVER KNEW WHEN I

WOULD ENCOUNTER CHILDREN OR AN OCCASIONAL ADULT. THE CATASTROPHIC

NATURE OF THE EVENT OF SUDDEN TRAUMATIC LOSS, EVEN HERE AT OSH,

CHARACTERIZES THE MEETING OF “STRANGERS” AT 00:DARK THIRTY SOMETIMES IN

AWKWARD AND EMBARRASSING WAYS. NEVERTHELESS, BEING ABLE TO COMFORT

OTHERS WHEN CALLED UPON IS COMPASSION’S REWARD FOR THE CHAPLAIN. OFTEN

AN “ACTIVE SILENCE” MAY BE ALL THE CHAPLAIN [AS STRANGER] CAN HOPE TO

OFFER; OR SOMETIMES A TYPE OF “MINISTRY OF ABSENCE” … IN A TIMELY, SENSITIVE

FASHION IS WHAT PROVIDES COMFORT. HOWEVER COMFORT COMES IN THE FACE

OF “TRAUMATIC LOSS” INTIMATE MINISTRY OF PRESENCE, OFTEN BETWEEN

STRANGERS, IS EXPERIENCED AND THE STRANGER MAY BE ONE’S OWN SELF.

ROBERT C. DYKSTRA (EDITOR), IMAGES OF PASTORAL CARE: CLASSIC READINGS. PP.123-136, CHALICE PRESS, WWW.CHALICEPRESS.COM

FIERCELY MONASTIC

CPE HAS HELPED ME TO REALIZE THE [CONTINUED] COST OF

“VOCATIONAL ASCETICISM” IN SERVICE TO “WITNESSING” THE LIFE OF OSH STAFF AND PATIENT AS IS, A “RARE AND

STRENUOUS GIFT” THAT SENDS BOTH CHAPLAIN AND “OTHER” ALIKE INTO UNCHARTED WATERS DEVOID OF “EXPECTATIONS, DEMANDS, PERFORMANCES, CHECKLISTS [AND MORE],” AND

ELICITING INSTEAD THE “OTHER’S” UNCALCULATED, UNMEASURED, EVEN RECKLESS TRUST.” PUT ANOTHER WAY, SUCCESSFUL CHAPLAIN (PASTORAL) MINISTRY IS ICONIC AS IT BECOMES “CRUCIFORM ART OF WITHDRAWING ONESELF, OF

MAKING ONESELF LESS, FOR THE SAKE OF MAKING SPACE FOR OTHERS, FOR ENABLING THEM TO BECOME SOMETHING

MORE.” IT IS MY WORK TO CREATE THE SPACE FOR THE STORY OF THE OTHER TO BE TOLD, AS IS, AS A LIVING DOCUMENT.

WHAT IS YOUR UNDERSTANDING OF THIS MOST INFLUENTIAL VOCATION … AND WHERE DO YOU PLACE

YOURSELF?

ROBERT C. DYKSTRA (EDITOR), IMAGES OF PASTORAL CARE: CLASSIC READINGS. PP.137-150, CHALICE PRESS, WWW.CHALICEPRESS.COM

THE DIAGNOSTICIANCLERICAL DIAGNOSING … GRAPPLING WITH THINGS AS

THEY REALLY ARE? PRUYSER WOULD SAY, AND I

WOULD AGREE, “ … THAT THE FIRST DUTY OF ANY

PROFESSIONAL IS TO ACHIEVE CLARITY ABOUT THE

PROBLEMS [CHALLENGES AND MORE] BROUGHT BEFORE

HIM FOR THE SAKE OF GUIDING THE INTERVENTION …

.” MY CONCERN IS WITH THE RESULTS OF SUCH

PASTORAL DIAGNOSTIC WORK. WHY SUCH CONCERN?

BECAUSE THE IDT MEMBERS ARE RELYING ON EVIDENCE

BASED PATIENT EXPERIENCED INFORMATION THAT

ONLY THE CHAPLAIN CAN DISCOVER. THIS SPECIFIC

CHAPLAIN INITIATED DATA NEEDS TO COME TO LIGHT

BECAUSE EACH IDT DISCIPLINE IS UNIQUE AND HAS IT’S

OWN INTEGRAL PLACE WITHIN OUR PATIENT’S IDT.

THE QUESTION OFTEN ASKED THE CHAPLAIN IS: WHAT

ARE THE SPIRITUAL NEEDS OF THE PATIENT AND WHAT

MEASURE OF SUPPORT DOES THEIR BELIEF SYSTEM

PROVIDE FOR THEM?

GUIDING TOWARDS PERSONAL AUTONOMY

FACILITATIVE NOT DIRECTIVE / CHALLENGES NOT

PROBLEMS

THE IDEA HERE IS ONE OF RESPECT FOR A PERSON’S

AUTONOMY. THE CHAPLAIN GUIDES IN A

FACILITATIVE MANNER WITH AN UNDERSTANDING

OF THE PERSON’S NEEDS AND STRENGTHS. REALLY

WHAT HAPPENS IS THAT THE CHAPLAIN WILL GUIDE

THE HAND OF THE PATIENT INTO THE HAND OF

GOD WHERE THEY CAN FIND (TOGETHER WITH GOD)

AVENUES OF POSSIBILITY TO OVERCOME THEIR

CHALLENGES. THE CHAPLAIN LEARNS TO

FACILITATE WHAT ONE HAS LEARNED FROM THE

PATIENT TO HELP GUIDE THE PATIENT TOWARDS

PERSONAL COURAGE AND ACCOUNTABILITY.

NOYCE WOULD SAY, “WE MUST WORK WITH PEOPLE,

RATHER THAN ABOVE THEM..

THE RESULT OF MUTUAL PRAYER DRAWS ONE

CLOSER TO GOD … OF THE PATIENT’S OWN FREE

STORY-LISTENINGSTORY-LISTENING INVOLVES EMPATHETICALLY HEARING THE STORY OF THE PATIENT. BEING ABLE TO COMMUNICATE THAT THE PERSON IN NEED IS CARED FOR AND UNDERSTOOD IS A RESULT OF ATTENDING TO THE STORY OF THE PATIENT AS HE OR SHE TALKS. EMPATHY MEANS THAT WE ATTEND TO THE PERSON WITH OUR PRESENCE, BODY POSTURE, AND NON-VERBAL RESPONSES. IT ALSO MEANS USING VERBAL RESPONSES TO COMMUNICATE THAT WE HAVE UNDERSTOOD AND ARE SEEKING TO UNDERSTAND THE PERSON’S STORY AS IT IS UNFOLDING. THE CHAPLAIN ALSO GIVES ATTENTION TO AND ACKNOWLEDGES THE SIGNIFICANT FEELINGS OF THE PERSON AS THEY ARE EXPRESSED IN THE TELLING OF THE STORY. IT IS ONLY WHEN THE STORY HAS BEEN FULLY EXPRESSED AND THE CHAPLAIN HAS ATTENDED TO IT WITH EMPATHY THAT THE FOUNDATION IS LAID FOR THE UTILIZATION OF THE PATIENT’S STORY. THE EMPHASIS MUST BE ON STORY-LISTENING TO AVOID THE TRAP OF SHIFTING THE FOCUS AWAY FROM THE NEEDS OF THE PERSON FACING LIFE STRUGGLES, REMEMBER, BE PRESENT TO LISTEN AND TO SERVE.

CHAPLAIN AS AN AGENT OF HOPE

WHAT MAKES THE CHAPLAIN UNIQUE AMONG PROFESSIONALS IS

THAT HE/SHE IS FUNDAMENTALLY AN AGENT OR BEARER OF HOPE.

OTHER PROFESSIONALS OFFER AND SUPPORT HOPE, BUT THEY DO

THIS AS A PART OF OR ASPECT OF OTHER THINGS THEY DO.

CHAPLAINS ARE CALLED TO BRING HOPE AS A PRIMARY NOT

TERTIARY SERVICE. CHAPLAINS ARE INTUITIVELY AWARE THAT

THEY ARE AGENTS OF HOPE, BUT OFTEN FEEL VULNERABLE THAT

THEY HAVE NOTHING OTHER THAN HOPE TO OFFER, AND HOPE

MAY SEEM AN INTANGIBLE THING TO SOME … PATIENT INCLUDED.

HOPE DEFERRED MAKES THE HEART SICK, BUT A DESIRE

FULFILLED IS A TREE OF LIFE. (PRO 13:12 ESV)

HOPE WHEN CONTEXTUALIZED WITHIN A PASTORAL CARE PLAN

CAN ALLOW FOR PATIENT INITIATED HOPE, ONE APPROPRIATE

DESIRE AT A TIME.

THE IDEA HERE AS CAPPS WOULD SAY SUPPORTS SCRIPTURE: HOPING IS “THE

PERCEPTION THAT WHAT ONE WANTS TO HAPPEN WILL

HAPPEN, A PERCEPTION THAT IS FUELED BY DESIRE AND IN

RESPONSE TO FELT DEPRIVATION.” HOWEVER, DANGER COMES WITH

IDEALIZING HOPE AND FACING FAILURE, SOMETHING TRUE FOR ALL OF US.

ROBERT C. DYKSTRA (EDITOR), IMAGES OF PASTORAL CARE: CLASSIC READINGS. PP.188-199, CHALICE PRESS, WWW.CHALICEPRESS.COM

CHAPLAIN AS MIDWIFE

DON’T WORRY … WE’RE NOT GOING “OLYMPIC” HERE. HANSON CONCLUDES HER BIBLICALLY

BASED MIDWIFERY MINISTRY BY “AFFIRMING TO THE FACT THAT [CHAPLAINS] BECOME SPIRITUAL MIDWIVES WHO ASSIST IN [AND FACILITATE] THE

PROCESS OF BIRTHING NEW LIFE ESPECIALLY WHEN THEY CAN RECOGNIZE, STAND FAST IN THE

FACE OF, AND HELP OTHERS IN NAMING THEIR TRAVAILS. AS CHAPLAINS WE SEE THE SICK AND THE SUFFERING AS WHOLE PERSONS AND STAND WITH THEM” IN THEIR TIME OF GREATEST NEED

AND TIMES OF THEIR GREATEST SUCCESSES. “OUR CALLING NECESSITATES THAT THE

[CHAPLAIN] BE PERSON-CENTERED.” A CHAPLAIN IS CALLED TO ASSIST GOD IN BIRTHING NEW LIFE IN PEOPLE AND IN THEIR RELATIONSHIPS WITH

SELF, OTHERS, THE WORLD AND GOD. A PERSON IS SOMEONE IN RELATIONSHIP WITH SOMEONE AND SOMETHINGS THAT CHARACTERIZE THEIR

LIFE EXPERIENCES … .

CHAPLAIN AS GARDENER“A GARDENER, [LIKE AN OSH CHAPLAIN], HAS A TWOFOLD TASK. A

GARDENER MUST TEND TO THE GROUND AS WELL AS CULTIVATE

THE PLANTS GROWING IN THE GROUND. THE GARDENER DOES

NOT MAKE THE PLANTS GROW, GOD DOES. THE GARDENER

ATTENDS TO THEIR GROWTH AS THE PLANTS BECOME WHAT THEY

ARE MEANT TO BE.” CHAPLAINS ARE LIKE GARDENERS WHEN OUR

CARE AND COUNSEL GROW OUT OF OUR PARTICIPATION WITH

OTHERS IN THEIR NATURAL EVENTS OF LIFE. “A CHAPLAIN’S CARE

AND COUNSEL ALSO OCCUR WHEN LIFE GOES AWRY. THEN WE

MUST FIND WAYS TO HELP PEOPLE DEAL WITH THE

EXTRAORDINARY. WE MAY FEEL INEFFECTIVE, ONLY TO LEARN

THAT IN CARING, A SEED WAS PLANTED THAT MUCH LATER BORE

FRUIT.” A CHAPLAIN MUST RESPECT AUTONOMY HOWEVER,

“HELPING OTHERS DEVELOP THEIR OWN POTENTIAL FOR

SUPPORTING LIFE. OUR WORK AS CHAPLAINS IS TO BE WITH THOSE

WHO ARE FINDING THEIR PATH.” TO BE WITH OUR PATIENTS “WE

ARE NOT REQUIRED TO BE GENIUSES.” HOWEVER, “WE ARE

REQUIRED TO BE AUTHENTICALLY OURSELVES AS WE ARE CAPABLE

OF BEING” AT THAT MOMENT. “WHEN THE CHAPLAIN HAS

CREATED AN HOSPITABLE PLACE THROUGH THEIR AVAILABILITY,

THE PATIENT WILL BE MORE ABLE TO TELL THEIR STORY AND TO

RISK BEING UNDERSTOOD.”

VOICE AND SILENCE

“SPEAKING UP,” “SPEAKING OUT,” “BEING SILENCED,” “NOT

BEING HEARD,” REALLY LISTENING,” “REALLY TALKING,”

“WORDS AS WEAPONS,’ “FEELING DEAF AND DUMB,” “HAVING

NO WORDS,” “SAYING WHAT YOU MEAN,” “LISTENING TO BE

HEARD,” AND SO ON IN AN ENDLESS VARIETY OF

CONNOTATIONS ALL HAVING TO DO WITH SENSE OF MIND,

SELF-WORTH AND FEELINGS OF ISOLATION FROM OUR

CONNECTION TO OTHERS. I HAVE FOUND THAT WOMEN

REPEATEDLY USE THE METAPHOR OF VOICE TO DEPICT THEIR

INTELLECTUAL AND ETHICAL DEVELOPMENT; AND THAT

DEVELOPMENT OF A SENSE OF VOICE, MIND, AND SELF ARE

INTRICATELY INTERTWINED.” “WHEN WOMEN CANNOT VOICE

THEIR OWN NEEDS, EXPERIENCES, AND FEELINGS, THEIR

HEART AND MIND BECOME CONSTRICTED. ONLY THROUGH

SPEAKING AND LISTENING DOES ONE DEVELOP THE CAPACITY

TO TALK AND THINK THINGS THROUGH.” RESEARCH STUDIES

SHOW A CONNECTION BETWEEN A GREATER INCIDENCE OF

CLINICAL DEPRESSION AND LEARNED HELPLESSNESS AMONG

WOMEN AND THE CURTAILMENT OF VOICE.”