 7/7/2004
Vol. 1, No. 11
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Professional
Practice |
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The
Rev. J.
Bruce Baker
on Community
Clergy
and Chaplains:
Building
Relationships
Community
Clergy
and
Chaplains:
Building
Relationships
I have served as a parish pastor in the Presbyterian Church (USA) for nearly
30 years. The parishes I have served have been in a small town in West
Virginia, the city of Philadelphia, and suburban New York. My parishioners
have been old and young, rich and poor. In one church alone there were
15 nations of birth. It has been my privilege to pastor in all kinds
of places to all kinds of people from all kinds of backgrounds with all
kinds of problems, some of which took them to the hospital.
Some
of those
hospitals
had chaplains
that I
knew. Some
had chaplains
that I
did not
have contact
with, and
others
had no
chaplains.
As a pastor,
I am always
grateful
for the
opportunity
to come
to know
and trust
the person
who would
be caring
for my
parishioner
while he
or she
is in the
hospital.
Even though
I make
several
visits
when a
parishioner
is ill,
knowing
that a
colleague
(for that
is what
a chaplain
is, a fellow
worker
in the
same vocation)
is also
there to
be a faithful
presence
is a blessing.
That
is the
key term
for pastoring
to those
who are
in a crisis,
being a
“faithful
presence,”
and being
hospitalized
almost
by definition
means one
is in crisis.
Being able
to rely
on someone
on the
hospital
staff to
be that
presence
is a great
comfort
to a parish
pastor.
Knowing
that someone
will be
there in
an emergency,
knowing
that someone
will call
when necessary
and possible
(HIPAA
regulations
being what
they are),
knowing
that there
is a partnership
in the
care for
your parishioner
— all of
that is
a blessing
and service
that those
of us in
the local
church
appreciate
even if
we don’t
say it
very often.
What
makes the
partnership
between
a pastor
and a chaplain
work is
the same
thing that
makes any
partnership
succeed
— trust
and communication.
In my experience,
familiarity
has been
the key
to building
that trust
and communication.
Fostering
a relationship
over time
is what
makes for
the best
results
for patients/parishioners,
which is
the goal
for all
of us.
When I
am in the
hospital,
I frequently
stop to
say hello
to the
chaplain
and to
share joys
and concerns,
and when
appropriate,
invite
the chaplain
to our
church
to preach
or otherwise
share with
the congregation.
I have
also been
in facilities
where the
chaplain
would invite
local clergy
to gather
for education
and conversation,
and would
also make
it a point
to welcome
new clergy
to the
area. It
may take
time on
both sides,
but this
kind of
relationship
building
fosters
trust and
keeps communication
open, thereby
serving
the good
of the
parishioner/patient.
I
have appreciated
my relationships
with many
of the
chaplains
I have
come to
know, and
have relied
upon them
as fellow
workers
as we have
labored
to bring
wholeness
and peace
to those
we jointly
serve.
Rev.
J. Bruce
Baker born
and raised
in Zanesville,
Ohio in
a Lutheran
church
He attended
Wittenberg
University
in Ohio
where he
received
a BA in
sociology
in 1970.
Rev. Baker
began working
for an
ecumenical
agency
in Baltimore
in a street
ministry
program
and began
attending
seminary
in 1971
at Lancaster
Seminary.
He received
his MDiv
in 1976
from Inter/Met
Seminary,
an interfaith/experientially
based seminary
in Washington,
D.C. He
was ordained
in 1976
in the
Baltimore
Presbytery.
He is married
to Julianne
Walker
Baker,
and they
have two
children
and one
grandchild
(who is
the smartest
handsomest
boy ever).
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Advocacy |
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Chaplain Gerald Ash
on Supporting an Ethical Care Environment
Supporting
an Ethical Care Environment
Sound complicated? Not really.
Where’s it all start? Well, first think about how you would like to be treated.
Would you want your dignity respected? Would you want your voice to be heard?
Would you want to have your care and decisions about your care to be based
in your values, your goals — how you see life? That’s close to the
heart of what ethics calls the principle of Autonomy.
Would you want everything that is done in the care environment to be done only
for your good? Would you want the benefits of each care decision to be carefully
weighed against risks to you? That’s close to the heart of what ethics
calls the principle of Beneficence.
Would you want nothing done to you that is clearly not in your best interest
— whether it is by act of commission or by act of omission? That’s
close to the heart of what ethics calls the principle of Nonmaleficence.
Would you want to be treated equally and to receive an appropriate share of
available care resources — without regard to your ability to pay, your culture,
or any other criteria? That’s close to the heart of what ethics calls
the principle of Justice.
These are the four principles upon which an ethical care environment
turns: Autonomy, Beneficence, Nonmaleficence and Justice.
Some big words, but we all understand their true meanings. Summarize them?
It’s kind of folksy but we could do worse than by starting with this: Do
unto others as you would have others do unto you. Or, do what is right and
you’ll sleep well at night.
More reminders about the
foundation of an ethical care environment:
Quite naturally we often find ourselves focused on the specifics of treatment
decisions; we tend to see things from a black-and-white, biomedical perspective.
But, patient and family preferences about tough care decisions are based in
a broader context than this. These preferences are best understood in the context
of their values, traditions, beliefs, goals, and relationships, in other words,
how treatment decisions are going to affect their life. To complicate matters
further, patient and family perspectives change over time as their circumstances
or conditions change. Thus, it takes ongoing relationships between care givers
and patients to support an ethical care environment.
Even so, sometimes it’s not clear how to work through tough decisions and balance
everything outlined above. That’s when we’ll want to seek out other experienced
persons to talk with. Some facilities have patient advisory groups or formal
ethics committees that are available for consultation.. Outside consultations
with independent bioethicists are also available. It’s important that chaplains
are aware of existing resources.
Lastly, this reminder. The ethical care environment is based in: 1) the above
principles, 2) the oaths that we take in our professions and 3) in the values
of society as embodied in most state laws. In rare incidents there can get
to be collisions between this set of core values and an individual’s demands.
That’s when a lot of talking is needed. But it will work out, even if the process
is painful, as long as we always embody the ethical care environment in everything
that we do.
Supporting an ethical care environment. It’s the work of all of us.
Chaplain Gerald
A. Ash, M.Div., BCC is currently
serving in University Specialty
Hospital, a post-acute hospital
of the University of Maryland Medical
System in Baltimore, MD. The hospital
serves 60 Vent dependent persons,
20 persons in coma emergence or
in traumatic brain injury rehabilitation,
up to 100 persons with chronic
disease, other post acute/rehab
needs or who are in the end stages
of palliative caring. Individual
pastoral care is integrated with
a weekly "off Unit," in
the Chapel, worship gathering of
25 to 40 persons with vents et
el, made possible by Administration's
commitment of very significant
staff resources. Chaplain Ash is
an Episcopal priest and has been
full time in health care ministry
for 10 years.
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Education & Research |
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The Rev. Dr. Nancy Dann
on the Benefits of Satisfaction
Surveys
Better
Service through Satisfaction
Surveys
Data analysis
generates many benefits.
At its best, it can bring
about an epiphany that
results in better service
to the patients we serve.
When our cancer program,
Baystate Regional Cancer
Program, offered a worship
service to those in our
community whose lives
had been touched by cancer,
it was important to determine
if we met their needs
and to what degree. At
the conclusion of the
service, attendees were
asked to complete a questionnaire
designed to collect data
on demographic information,
emotional response, general
satisfaction, and agreement
with specific service
components. Results convinced
us of the worthiness
of our endeavor, and
served as a catalyst
for this chaplain to
look critically at the
worship service prayers
she had authored.
The vast majority of
service attendees were
women. Interestingly,
there was a gender difference
in the rating of prayers.
This piqued my curiosity
and resulted in serious
reflection on that aspect
of my ministry. (See:
Dann, N.J., Mertens,
W.C. Taking a "Leap
of Faith:" Acceptance
and Value of a Cancer
Program-sponsored Spiritual
Event. Cancer Nursing
2004; 27(2): 134-141.)
Soon, I recognized that
as a female chaplain,
my prayers mirrored conversations
with female patients
more closely than conversations
with males. Women often
express their fears and
a desire for peace. They
share their anxiety about
such issues as diagnosis,
treatment, body image,
and the impact cancer
will have on their families.
The prayers included
in A Sacred Gathering
for Those Touched by
Cancer addressed
the following themes:
surrendering fear, peace,
hope, G-d’s love, and
thanksgiving for those
who help. These same
themes are often present
in the prayers I provide
for patients in the program
on a regular basis.
But what do men frequently
address in conversation?
They want strength, endurance,
determination, and often
express a desire to continue
providing for their families.
My prayers did not reflect
these themes.
Admittedly, the lack
of these themes may not
be the only reason men
did not rate prayer as
highly. There are many
variables for which we
did not control. But
even if that was not
the reason, my ministry
has improved because
my prayer themes are
now more inclusive. My
current collection reflects
themes frequently expressed
by men. Following is
a prayer that grew out
of consultation with
a marine.
Here I am LORD, ready
to face my greatest
challenge – the threat
within. Through unseen
forces, cancer has
invaded my body, but
I trust that with my
dedicated healthcare
team and Your power,
I will prevail. I am
motivated to make the
right choices and fight
this disease. With
You by my side, I will
lead my team by example,
demonstrating my courage
and commitment. My
unrelenting determination
will call forth a standard
of excellence in all.
Even when the decisions
are tough, with Your
help LORD, I will demonstrate
strength and integrity,
and in all things I
will maintain what
no disease can take
away from me – my dignity
and my honor. Amen.
I am now conducting
a study on male/female
satisfaction with a range
of prayer themes. My
challenge to fellow chaplains
is this: collect data
on the work you do and
analyze it. It may be
the means through which
you and your ministry
grow.
The Rev. Dr. Nancy
Dann, is an ordained minister
in the United Church of
Christ, and a board certified
chaplain with the Association
of Professional Chaplains.
The Rev. Dann is also a
registered nurse, certified
yoga teacher, and has completed
her Doctor of Ministry
degree in Faith, Health,
and Spirituality at Andover
Newton Theological School.
For the last six years
she has worked with oncology
patients in the Baystate
Regional Cancer Program.
In addition to providing
pastoral care to patients
and family members,
interests include research
on spirituality and
cancer, and designing
spiritual interventions
that are specific to
the population of oncology
patients. Interventions
include worship services,
prayers, and audio
recordings of Scripture,
prayer and a guided
meditation on Psalm
23. The Rev. Dann is
the primary investigator
for 4 studies approved
by the IRB; one involves
a worship service for
patients and those
who care about them,
one is related to a
series of worship services
for breast cancer patients,
one is a study of the
effects of listening
to an audio recording
of scripture and prayer,
and the last is an
analysis of prayer
preferences of men
and women. |
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Spiritual
Development |
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.gif) Rabbi Bonita Taylor on the
healing power of chanting
El
Na R’Fa Na -
Please Divine One
Please Heal (Numbers
12:13)
“Chanting is like
breathing... The chant
is a numinous ribbon
anchoring the person
to the universe, linking
the human and divine,
an intimate expression
of the soul ... To
hear a ... chant in
its depth and power
is haunting. It’s as
if the sound comes
from a place in the
body that is like an
internal seashell that
floats in the cosmic
tides long after the
physical body is gone.
It is the primal human
cry for meaning.”
I’ve been chanting for
the last 4 years. It’s
part of a deep-breathing
program that is helping
my body detoxify from
excessive mercury and
lead. According to my
teacher, the Rev. Joan
Witkowski of the Church
of the Movement of Spiritual
Inner Awareness, chanting,
especially when it’s
combined with intentional
breathwork, helps our
cells take in — and use
— oxygen, without which
we cannot survive. In
addition, “when vibrations
of elongated sounds resonate
throughout our bodies,
they synchronize and
balance our brain waves,
and assist our bodies
in opening up and becoming
freer.”
Most — if not all —
spiritual traditions
chant. Three years ago,
I began to integrate
chanting and breathwork
with my daily spiritual
practice. In Judaism,
each week is accompanied
by a portion of the Torah.
In May 2003, I was studying
the upcoming portion
that includes Numbers
12:13. Miriam had become
ill and — as custom dictated
— was shut out of the
camp. Her brother, Moses,
appeals to G-d in what
is thought to be the
shortest prayer in the
Torah: El Na R’Fa
Na La – Please Divine
One Please Heal Her.
Blessedly, I had been
improving steadily; however,
it had become clear to
me that I still had a
long way to go. When
I approached this portion,
Moses’ earnest yet passionate
prayer touched my spirit
and I began to chant
it spontaneously, first
in Hebrew and then in
English. For I, too,
was feeling shut out
of the camp — as do many
people that I have chaplained
who suffer from prolonged
states of medical distress.
During the summer of
2003, I shared this chant
with Joan, who has since
used it to good effect
with other students.
In January 2004, during
the annual NAJC Conference,
I shared it with my colleague
Rabbi David J. Zucker,
first as an indoor sitting
chant and then, as an
outdoor walking chant.
Subsequently, he has
led his residents at
Shalom Park Senior Care
Center in Aurora, CO.
“I chant with my seniors
— and other congregants
— in Shabbat Services
and they have become
very attached to it.
It evokes deep meaning
for them.” He also shared
it with an APC colleague,
the Rev. Patrick Bradley,
who has reported upon
its significance to his
cancer patients in his
chaplaincy practice in
Wyoming. I have also
facilitated it with congregants
from my High Holy Day
pulpit, several other
professional groups,
and a few personal friends.
Each time, I am asked
for copies, and correspondence
follows about healing
effects that individuals
experience after engaging
the sacred in this way.
I invite you now to
try it. While chanting,
please visualize areas
that need healing in
your own (parts 1 and
3 of the chant) and in
another’s spirit and/or
body (part 2). I am interested
in your comments which
may be addressed to btaylor@healthcarechaplaincy.org.
In time, G-d brought
Miriam back within the
camp. May G-d bring us
each back within the
camp.
PLEASE DIVINE
ONE PLEASE HEAL: EL
NA R’FA NA LA Numbers
12:13
Take one deep breath
and with that one
breath:
say each line & hold the
final sound for as long
as you can ………
1. Please .gif) hold
final sound ………………
2. Please Divine One hold
final sound………….........
3. Please Divine One Please hold
final sound………….........
4. Please Divine One Please Heal hold
final sound………….........
5. Please Divine One Please Heal Me* hold
final sound………….........
a. Please hold
final sound………….........
b. Please Divine One hold
final sound………….........
c. Please Divine One Please hold
final sound………….........
d. Please Divine One Please Heal hold
final sound………….........
e. Please Divine One Please Heal Her** hold
final sound………….........
1. Please hold
final sound………….........
2. Please Divine One hold
final sound………….........
3. Please Divine One Please hold
final sound………….........
4. Please Divine One Please Heal hold
final sound………….........
5. Please Divine One Please Heal Me hold
final sound………….........
please say #5*** three times****
EL NA R’FA NA LA:
PLEASE DIVINE ONE PLEASE
HEAL Numbers 12:13
Take one deep breath
and with that one breath:
say each line & hold the final sound for as long as you can ………
1. El hold
final sound………….........
2. El Na hold final
sound………….........
3. El Na R’Fa hold
final sound………….........
4. El Na R’Fa Na hold
final sound………….........
5. El Na R’Fa Na Li* hold
final sound………….........
a. El hold
final sound………….........
b. El Na hold
final sound………….........
c. El Na R’Fa hold
final sound………….........
d. El Na R’Fa Na hold
final sound………….........
e. El Na R’Fa Na La** hold
final sound………….........
1. El hold
final sound………….........
2. El Na hold final
sound………….........
3. El Na R’Fa hold
final sound………….........
4. El Na R’Fa Na hold
final sound………….........
5. El Na R’Fa Na Li hold
final sound………….........
please say #5*** three times****
Notes:
* This is an adaptation. In Numbers, the final Hebrew word of this
prayer is “la” or “her” referring to Miriam. Here, we substitute the
Hebrew word “li” or “me”. instead of “la” or “her”. There
are many precedents within Judaism that encourage us to advocate for ourselves.
** We use the traditional
“la” – think
of those in your heart
– female and/or male
- who could use a healing
prayer
*** In mystical Judaism,
the # “5” is associated
with healing, as with
the five “fingers” of
a chamsa — a healing
amulet in the shape of
a hand
****In mystical Judaism,
the # “3” is a potent
symbol of balance, reconciliation,
holiness, & completeness
Rabbi Bonita E Taylor,
M.A., BCC, is an ACPE supervisor
and pastoral care educator
with The Jewish Institute
for Pastoral Care of The
HealthCare Chaplaincy in
New York City. She is board
certified by the NAJC and
a member of its board,
serving as conference commission
chair and CPE chair. She
holds masters’ in education
from Columbia University
and Hunter College, and
a B.A. from Hunter College
(CUNY). She was ordained
by the Academy for Jewish
Religion in 1994.
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Reviews |
Macky
Alston reviews the film Trust
Me: Shalom, Salaam, Peace
Trust
Me: Shalom, Salaam,
Peace
Winner of the 2004 Wilbur
Award for Best Television
Documentary, Trust
Me: Shalom, Salaam, Peace,
is a funny, inspiring,
and deeply moving film
about overcoming prejudices
and fears at an interfaith
summer camp. It is ideal
for use with youth and
adults and a great resource
for deepening multifaith
awareness in any community.
An emotional chronicle
of 33 children attending
a North Carolina interfaith
summer camp for Christians,
Muslims, and Jews, Trust
Me was filmed in
the wake of the September
11th, 2001 terrorist
attacks on the United
States. Rob Fruchtman,
award-winning producer
and director, follows
33 Christian, Jewish,
and Muslim boys, ages
9-13, who arrive at camp
with some trepidation
and preconceived notions
about the children of
other faiths.
The film tells the story
of the boys, as well
as the staff, as they
engage in typical camp
activities and, in the
process, forge strong
bonds. One disconcerting
aspect is the inexperience
of the staff, but their
attitudes and beliefs
work wonders on the boys.
As one young Christian
boy observes: “I thought
[Muslims] would act totally
differently, speak differently,
eat differently. How
could anyone mistreat
someone as nice as this?”
And a Muslim child responds,
“I thought the kids wouldn’t
treat me as an equal.”
While typical summer
camp issues, such as
homesickness, surface,
it quickly becomes evident
that this is no ordinary
camp experience. By the
fifth day the children
participate in each other’s
prayer rituals. A Christian
boy who joins the Muslims
in afternoon prayer exclaims:
“I like how active it
was. You didn’t just
stand there.”
The week culminates
in one of the most stirring
moments of their young
lives, as the children
stand hand-in-hand in
silence around the final
campfire.
Macky Alston is the
director of Auburn Media,
a division of the Center
for Multifaith Education
at Auburn Theological Seminary
committed to supporting,
cultivating and promoting
powerful, engaging, balanced
and responsible media on
religion, spirituality
and ethics. He is a graduate
of Union Theological Seminary
and an award-winning documentary
filmmaker.
Completed: 2003
Running Time: 60 Minutes
Producer/Director: Rob Fruchtman
Executive Producer: Stuart B.Rekant
Producer: Cheryl Miller Houser
Editor: Charlotte Stobbs
Director of Photography: Lex Gletcher
Music: Art Labriola
Trust Me Shalom Salaam Peace aired nationally on Showtime.
If you are interested in purchasing Trust Me, you can do so at www.hartleyfoundation.org.
Just click on “Masterworks” on the homepage for more information. The VHS version
of the film is priced at $19.98 and the DVD at $24.98.
Do you have thoughts about reviews you’d like
to share with your colleagues? Send an e-mail
to info@PlainViews.org. |
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