I was pleased to see Eric Smith's article on Gaining Administrative Support. Eric's workshops at the last two APC conferences were absolutely the best and I've become a big fan of his work. I also recommend his article published in Chaplaincy Today, Autumn/Winter 2003,"Assessing the Bottom Line Impact of a Hospital Pastoral Care Program." I shared this article with several people in administration at my hospital, including our cynical C.F.O. and all found it to be helpful and insightful. My boss's comment was, "Wow, a chaplain who thinks like an administrator." Eric understands that to survive in the healthcare world we have to be able to speak their language, and know what's important to them. I look forward to Part II.

Rev. Margaret Crowl, MDiv, BCC
Pastoral Care Coordinator
Morristown Memoria Hospital
Morristown, NJ

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Re: One Day, the Rev. Dr. Joan Murray (PlainViews, 8/4/2004, Vol. 1, No. 13)

Thanks for the wonderful article by Dr. Joan Murray entitled "One Day." I truly enjoyed reading it.

Carole Temming, RSM
Immaculate Heart of Mary Parish
Cincinnati, OH

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Re: Why G-d, Rabbi Shira Stern and Dr. Tamar Earnest (PlainViews 4/7/2004, Vol. 1, No. 5)

We read with great interest the PlainViews article entitled “Why G-d?”by our colleagues Rabbi Shira Stern and Dr. Tamar Earnest. Like other religions, Judaism reflects many views on the same topic. To that end, we would like to share another Jewish theological perspective on the subject of naming the deity.

About two thousand years ago, the rabbis devised many alternative names to address the deity. These names were descriptive and they expressed divine attributes, such as: Merciful One (Rahaman), Holy One (Kadosh), and Dwelling/Presence (Shekhinah). In offering additional names for the deity, they expanded upon what the deity repeatedly told us in the Torah, that there was no single name by which the deity could be known.

In Exodus 3: 6, 14-15, the deity self-identifies as the deity of Moses’ancestors and, additionally as Ehyeh-Asher-Ehyeh. In the words of the noted biblical scholar Nahum Sarna, this “phrase has variously been translated, ‘I Am That I Am,’‘I Am Who I Am,’and ‘I Will Be What I Will Be.’”[1} Some time later, the deity explains to Moses, “I am YHVH. I appeared to Abraham, Isaac and Jacob as El Shaddai, but I did not make myself known to them by My name YHVH”(Exodus 6:2-3). Indeed, YHVH often is translated into English as Lord or the Eternal.

From early biblical days, it is clear then that the deity affirms that there are numerous ways to name the divine.

Like multiple facets on a diamond, the term God (or “G”“o”“d”) is but one choice we can make. Some people within Judaism suggest that to say God, much less to spell God, is taking God’s name in vain, breaching one of the Ten Commandments. We can respect their view, but we do not share it.

To make the word God in and of itself “holy”is to suggest that this really IS the name of the One who is supreme and beyond description. At best, it is an English translation of various words used in the Bible, and we are not alone taking this theological perspective. The New Jewish Publications Society translation of the Bible, TANAKH, writes out the word as “God,”as does the Encyclopedia Judaica. So do dozens of Jewish prayer books.

Ironically, in the English language, writers often utilize hyphens to avoid the spelling out of an expletive, including some familiar four-letter words. The initials G-d, for God, too often are misunderstood by non-Jews to stand for “God damn.”

If some Jewish individuals want to use “G-d”instead of “God”in their writings, that is their choice, however we object when PlainViews imposes that particularistic religious perspective on all of its authors. How much more so because PlainViews is respectful of multiple religious views.

PlainViews must remain neutral and accept the theological perspective of the author, or reject the article.

Rabbi Dr. David J. Zucker, BCC,
Director of Spiritual Care at Shalom Park
Aurora, CO

Rabbi Bonita E. Taylor, MA, BCC, ACPE Supervisor
The Jewish Institute for Pastoral Care
The HealthCare Chaplaincy, New York, New York

[1]  Nahum Sarna, The JPS Torah Commentary - Exodus, Philadelphia: Jewish Publication Society, 1991, 17.

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I am a hospice chaplain, and I have been asked to be a part of an all-day symposium entitled “Haven’t got time for the pain,”in which representatives of various disciplines (physician, social worker, chaplain) will talk about pain management. My task is to talk about the spiritual aspects of pain. I’d love to have some input or ideas for resources from colleagues, and I’m not sure how to go about getting it. I love the idea that our hospice is sponsoring an event which puts such an emphasis on the spiritual, and look forward to talking about the importance of spirituality at the end of life.

Any help I can get would be greatly appreciated.

Thank you –

Rev. Peggy Sanderford Ponder, M.Div., BCC
Odyssey Healthcare, Inc.
Birmingham, AL

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Though in retirement from pastoral ministry, we have recently realized that the injustice and humiliation of women we have battled for, for 40, and even 150 years, has reached a point of "profiling" the male and female in family/divorce court and thus increasing the abuse of the children caught in-between with inept legal perspectives, investigators, therapists, and precedents. Wholesome approaches, legal and personal, are needed in these highly-charged situations as a next step, for the sake of the children. 

Over the last five months we have been supporting a family going through a "nasty" divorce. We have encountered resources we did not know existed: "Philhaven: Recovery of Hope" in Pennsylvania (a 4-day program for "marriage" of whatever sort); an MSW (Michele Weiner-Davis) offering a trade-marked: "Divorce Busting" Retreat at Brattleboro, VT; Scott Noyes' (Essex,VT) attempts to school us on "how to talk with children" –he is an engaging speaker. We would be interested in knowing if others have had any experience with these resources, or have other resources that they can suggest.

We've been alerted to some good books, like "Good Divorce" by Constance Ahrons; "Divorce in Vermont" by Nicholas Hadden & Cynthia Broadfoot with John Pavese; "Anger Management" by Howard Kassinove & Raymond Chip Tafrate; "Good Parenting Through Divorce" by Mary Ellen Hannibal with Judge Ina Gyemant supplying a foreword; and "Divorce Poison" by Richard Warshak. If you've had experience with any of these books, please do let me know.

I would like to be directed to other resources that people have found helpful in marriage prep; I am being surprised by meeting couples who are eager to do preparation! Through the "nasty" divorce engagement, I developed a "differences" sheet that a couple can use and the first couple excitedly reported that it has been very helpful and led to meaningful conversations between themselves and with Louise and myself, and lots of laughter. Good comments were made also about Logos Productions "Premarriage Inventory." The New England types seem to like homework more than lengthy conversations!

David P. & Louise S. Ransom
The Mountain Chapel
Mount Mansfield, Stowe, VT.

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Dear Colleagues,

Our hospice recently began acute care hospice admissions.  The patients are still in the hospital.  They and their families will receive hospice services while still in the hospital, and many will not go home although that would be the ideal.  Our hospice chaplains conduct the initial spiritual assessment of all hospice patients, acute care and otherwise, and offer their services.  Is anyone in a similar situation, and if so, how are you coordinating hospice pastoral care services with the hospital's pastoral care department?  I would love to hear from you.

Chaplain Ric Durham
Hospice of Cabarrus County
Concord, North Carolina

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I am curious if anyone else is doing what I am on the fringes of chaplaincy. I have been a chaplain for about 11 years. My work has grown into the Mind/Body/Spirit (MBS) Center within a large community based level 1 trauma center. I am based in a Cancer Center (although corporate wide) offering MBS practice protocols including the labyrinth, guided imagery, patient wellness classes, high tea, healing arts and energy medicine (Donna Eden's model).  We have also formed a task force to begin implementation of spiritual direction.  Is anyone else doing similar work? I would like to connect with you. Looking forward to talking to like mind and similar experience.

Jeanne Miller-Clark
Orlando Regional Healthcare
M.D. Anderson Cancer Center
Orlando, Florida

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Re: Spiritual Care for PTSD Victims, the Rev. Dr. Vance Davis (PlainViews, 7/21/2004, Vol. 1, No. 12)

I thank Vance for his article, and would like more information about his program. I am a chaplain working with war veterans in South Australia. I am wanting to make contact with chaplains in Australia, the United States of America and England who are involved in therapeutic programs for veterans with a PTSD illness. I am interested in finding out how pastoral care is incorporated into therapeutic programs. I am also wanting to visit other chaplains in England and the US early in 2005, to talk and possibly observe their programs. If you would like to discuss or send me information about your programs please email me at bruce.stocks@rgh.sa.gov.au. Thank you.

Bruce Stocks
South Australia

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Re: I Believe in Nature, Rabbi Shira Stern (PlainViews, 7/21/2004, Vol. 1, No. 12)

What an excellent piece of theological reflection Shira wrote in her "Larger Presence!" Thanks you Shira.

Chaplain Kitty Garlid
GreenwichHospital
Greenwich, CT

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Re: El Na R’Fa Na - Please Divine One Please Heal, RabbiBonita Taylor (PlainViews, 7/7/2004, Vol. 1, No. 11)

& Re: Why G-d, Rabbi Shira Stern (PlainViews, 4/7/2004, Vol. 1, No. 5)

I have two subjects to address. The first is my deep appreciation of the spiritual development article about the healing power of chanting by Rabbi Bonita Taylor. I already have tried the breathing and chanting in English and Hebrew as she showed in "El Na R'Fa NA- Please Divine One Please Heal Me." I found myself relaxing and
feeling much calmer as well as focusing on G-d.

The second subject is the use of G-d out of respect for our Jewish friends. I have no difficulty with reading and accepting G-d as meaning G-d. I appreciate the inclusiveness and respect that the writers and editors of PlainViews are showing. I hope in the months and years ahead we see more articles from the perspective of Eastern religions and spirituality as well as from Western religions and spirituality. I truly hope we are as respectful and inclusive with the practices of persons from Eastern religious traditions as we are with people of Western spiritual traditions.

Chaplain Jennie Malewski
University of KansasHospital

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Re: The Struggles of an Evangelical Chaplain, Chaplain David Plummer (PlainViews, 5/19/2004, Vol. 1, No. 8)

I've spent 35 years as an institutional chaplain. Perhaps in all that time I became institutionalized myself. One of our roles at state-supported mental health institutions in Tennessee was connecting with, consulting with, and training community clergy. Most of the indigent population of the hospitals were evangelicals, so we had to contact evangelical clergy to minister to their members in the hospital. The main rule we had was, you can't visit other patients in the institution and proselytize to them. When we had clergy-in-training, we focused on their listening skills, which most didn't have, since seminary and Bible College curricula teach us to preach and teach and have answers. Clinical training for clergy, at its best, trains ministers to listen. During the last 20 years of my ministry I was an ACPE supervisor or supervisor-in-training. Most of my students have been evangelicals. When we had residency programs, most of my residents were also evangelicals. They did not have to give up their denominational identity, but they had to follow the rule, no proselytizing. No taking advantage of a person's captivity in the hospital room. Honor their space, as much as you would if you visited them at home. Persons in pain and discomfort need ministry of support and sustenance and spiritual guidance, more than they need to be converted to a particular faith. Spiritual direction starts where people are, and helps them draw on their own spiritual resources. It is not a chance to offer them our own. The students I supervised for twenty years seemed to grow in their pastoral identity and understanding and did not resent being asked to listen to the patient instead of preaching to them. There is no need to ask a person to give up their religious identity as a pastor in a specialized setting, but there is a need to learn the skill of listening to a person, in close relationship with G-d, as they understand G-d. We seem to need a forum to talk this issue through. Though I have Baptist roots, I consider myself a "generic" chaplain, who may respond to anyone in need, and respect their personal spirituality, with no need to convert them to my own position.

Vance Davis
Johnson City, TN

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Re: TalkBack Response by Steve Norcross to Why G-d, Rabbi Shira Stern and Dr. Tamar Earnest, PlainViews 4/7/2004, Vol. 1, No. 5

I believe the Mr. Norcross’s TalkBack response to “Why G-d” illustrates differences in language and perspective. Mr. Norcross says of the usage of "G-d", and I quote, "Every time I see it, I hear a blasphemous expletive…
I counter that with the fact that, for me, within this spelling, there is only the utmost respect.

Additionally he states: it’s "not honoring the Creator". This is his understanding —certainly, not mine. His words are actually an affront to me.

I feel something lacking in his response. As a chaplain and director of pastoral care, I feel Mr. Norcross should demonstrate a degree of understanding of those who believe differently than he does.

In an earlier posting, Rabbi Stern eloquently explained the rational for using “G-d.”

As per a prior PlainViews discussion on Evangelicals, any position driven by one's own belief that excludes another's beliefs seems to be the driving force behind feelings of permission to be self-righteous about personal beliefs, and, with that same sense of permission, to use derogatory language and publicly declare their disdain for another's tradition.

The third Biblical commandment says: Never use the name of G-d in vain. To me, never means never.

The Bible tells me that not writing the name is the highest form of respect to the very commandments I hold dearly. This practice follows a tradition - the very tradition that is responsible for giving birth to Christianity.
This question of language is exactly how this dialogue began weeks ago. It is important that all of us respect one another’s beliefs, particularly pastoral care directors, who are both caregivers and employers.

Laurie Dinerstein-Kurs
Chaplain, Jewish Federation

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YOUR PARTICIPATION IN A NATIONWIDE SURVEY REQUESTED!

Please take a few minutes to participate in a rare opportunity to gather information about professional chaplaincy.

As part of my Doctor of Ministry project in the area of Spirituality, Medicine, and Ministry, I have designed a survey on "Practices and Beliefs in Professional Chaplaincy." The survey is intended to develop a picture of what practices chaplains make use of when we visit our patients, how those practices are connected to our CPE training, and our beliefs with regard to spirituality and medicine.

As a board certified chaplain of the Association of Professional Chaplains, I am asking my colleagues in APC to help me with this project. I would be very grateful if you would take a few minutes to take this survey online. Your participation will be anonymous. I believe that the information gathered will be helpful for us in APC as our organization continues to develop. The results will be shared in an appropriate forum.

To take the survey, please go online to http://www.surveymonkey.com/s.asp?u=47477499376

Thank you for participating in this nationwide research project.

Sincerely,
Steven Spidell, BCC

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I am interested in learning how the practice of hospital chaplaincy has been affected by the post-9/11 era. For example, have hospitals enhanced the duties of chaplains in the event of a catastrophic event? Have chaplains formed relationships with area clergy to involve them in providing direct pastoral care in the event of a catastrophe that produced ten thousand deaths / casualties in their city?

Donald Denton
Coordinator of Assessments and Publications
Virginia Institute of Pastoral Care,
Richmond, Virginia.

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Re: Community Clergy and Chaplains: Building Relationships, the Rev. Bruce Baker, PlainViews, 7/7/2004 Vol. 1, No. 11

I was pleased and surprised to see the article from Bruce Baker on building relationships between community clergy and chaplains. I am one of the fourteen graduates of Inter/Met Seminary and have lost track of most of my fellow seminarians. After many years in the parish ministry, I am now a chaplain with Mt. Carmel Home Care.

Susan Robinson Spurgeon
Mt. Carmel Home Care Services
Columbus, OH

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I appreciate the article and authors perspective on the partnership between community clergy and chaplains. I would like to read more about how this partnership is lived out beyond being a "faithful presence" in the institutional setting.

Rev. K.C. Schuler, M.Div, B.C.C.
Chaplain
Theda Clark Medical Center
Neenah, WI

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I thoroughly appreciate Rev. Baker's hospitality toward chaplains. I serve as a chaplain of a large retirement community located in a medium size rural community. My ministry brings me in contact with many delightful and stimulating people with whom I must maintain professional boundaries.

As an ordained, single woman, I often feel like a fish out of water in my private life when relating to my community. My ministry is unlike that of clergy and very much unlike many other occupations. That grey zone can be lonely and isolating. Being welcomed as a colleague means a lot. I am sure the Rev. Baker's attitude is greatly appreciated by all his colleagues.

Mary Davies

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Re: Supporting an Ethical Care Environment, Chaplain Gerald Ash, PlainViews, 7/7/2004, Vol. 1, No. 11

"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."

Sensitivity in dealing with issues of discrimination is inherent in principles of biomedical ethics, and language patterns need to change in response to that sensitivity. Many persons of African-American heritage are underserved by the health care system because of fears — that are not unjustified — of denial of autonomy, malfeasance, non-beneficence, and absence of justice.

I ask my colleagues to consider other descriptive language than that which reinforces the stereotypical image of good/white - bad/black.

Jill M. Bowden, Seminarian
Union Theological Seminary
New York, New York

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Re: TalkBack, John Less PlainViews, 6/16/2004, Vol. 1, No. 10

I am an ordination candidate in the United Church of Christ, have completed all my requirements, and currently am seeking a position within the church. Because of family obligations, I am bound to the NYC area. Since there are few open positions for congregational ministers, I’ve been waiting for an interview for a year.

Reading John Less’s recent letter, I immediately identified with his situation. It is frustrating to spend so much time preparing to serve G-d, then having to wait for an opportunity to do what we feel we’ve been called to do.

My own crisis of faith came during seminary. I came to school feeling some kind of call, but hadn’t yet articulated what it was. I grew impatient, and wondered if I was indeed “called” at all. I, too, questioned G-d’s existence. Feeling bitter and angry, I left the church for about three years.

I returned to my faith community after much soul searching and tears. When I did, my calling to ordained ministry became so clear, I wondered why I hadn’t seen it years ago! I wondered why I’d had to “waste” so much time before I realized my calling, and blamed people in my past who doubted the abilities of women to be ordained ministers. And I wanted to blame G-d for the way my life unfolded.

Then someone pointed out to me that every life experience, joyful and painful, has only made me more capable of relating to people as a minister.

Waiting is painful, and there is no clear answer to why one must wait, or who is responsible for making one wait—is it the fault of a cruel deity or a cruel humanity? Rather than agonizing over a question with no answer, I encourage those in similar situations to look at HOW, rather than WHY they wait.

John, have you found other ways to use the skills you learned in CPE? Do you volunteer at a hospital; do you network with local chaplains? Are you connected with a faith community that supports your calling to chaplaincy? If you feel the door to chaplaincy is closed to you, how else might you use your gifts in ministry?

Please don’t misunderstand—at times I still cry in frustration about this waiting process—but unanswerable questions are just that — unanswerable. I trust my abilities and sense of calling. I continue on my faith journey, and use my gifts as often as I can: I preach and attend denominational events. I connect with people in friendship, faith and love. And I have faith these connections will ensure that when a job becomes available, I will get an interview.
Jennifer Glover
New York City, NY