Category Archives: Roman Catholic Church

Why it’s so important to have a bereavement chaplain at your side

The subject of clergy involvement in the funeral or memorial service comes up again and again. Most people feel that spiritual or religious content is very important in the funeral or memorial service, and I agree. I can’t even start to count the number of families who start off the conversation with me with something like, “He used to go to church but stopped going” or “She wasn’t a churchgoer but she did believe in God and prayed.” My question, sometimes asked aloud, is “Why is that important?” I ask that question because I do not feel that a person’s spirituality or sense of a transcendent God is determined by how often one sees the inside of a church, or whether the individual wears his or her faith on their sleeve, or quotes chapter and verse with every breath. In fact, I’m sometimes very suspicious of such people and smell hypocrisy in much of that behavior. Your essential and core spirituality is how you live your life, and that’s what I as a professional bereavement chaplain explore in my meetings with the bereaved when planning the funeral or memorial service.

I frequently get involved because the bereaved do not want “clergy” involved because they’ve been wounded by their “clergy” or the faith tradition represented by their clergy. The ineffectualism of mainstream clergy is a whole discussion on its own, however, but let’s just say a few words about it. “Clergy” as used in the non-clergy community means anyone who provides some sort of pastoral service, or anyone who has some sort of leadership role in a religious congregation. “Ordination” is a canonical or legal term that means that the particular person is approved by a particular denomination to provide pastoral care to that specific denomination. Regrettably, adhering to the rules of that denomination may not provide much relief of the suffering experienced by the bereaved; it may have just the opposite effect, leaving them with a sense of emptiness and loneliness, and asking the question, What was that all about?!? But it doesn’t have to be that way and shouldn’t be that way. Spirituality and meaning-making is quite different from religion and religious doctrines and notions of popular piety.

Don’t Let This Happen To You! Get Personal!

In all honesty and fairness, and in my personal experience, clergy is not really what it’s hyped up to be. In fact, clergy tend to deliver the most boring, impersonal, and unsatisfying services imaginable. While there are good reasons for the deficient performance, a lot of the blame should be placed on the funeral home’s hands-off spirituality attitudes, and their failure to provide reliable recommendations to the bereaved. Simply handing the bereaved a clergy list at the arrangements conference is a bit irresponsible. What’s worse still is if a funeral director or funeral home staffer attempts to play chaplain and deliver some insincere “words of comfort” or preside over a prayer vigil. It’s generally like the plumber doing the catering.

Where was I? What’s his name? Where am I?

Even considering the ignorance of many funeral services professionals regarding the psychospirituality of funeralization rites and ritual, calling an individual a clergyperson can be very misleading. First of all, only the mainstream denominations really have an “educated” clergy; that means attending a seminary or seminary college, assuring that the “seminarian” is properly indoctrinated. Most other non-mainstream, storefront or megachurch, clergy may have attended a so-called Bible college or something like that. Basically all that is is a glorified Sunday school for adults. There are many problems associated with both mainstream and non-mainstream clergy. First of all, most are poorly trained in handling existential crises like death and its sequellae grieving, mourning, healing, transformation, and will turn to their denomination’s religious teachings, their doctrines, first, since that’s all they have. Secondly, they don’t have the necessary training or education in death, dying, grief and mourning. Thirdly, they lack interfaith, intercultural training to be able to understand the cultural dynamics that occur in the particular family system. Fourthly, they very rarely take the time to get to know the deceased, much less the key mourners and the family in general. Fifthly, most clergy do not understand the importance of continuing bonds of the living with the dead. In fact, most have a rather antiquated Freudian approach of the need to cut any continuing bond with the dead and replace the bond with something else. That’s a very psychospiritually unhealthy attitude indeed. And last but certainly not least, since I could go on with this list, most clergy have parishes or congregations to run and can’t really provide the kind of service or care required for funeralization and aftercare. The result is what I call the cookie-cutter service with all of its failures and insincerity. The clergyperson, a priest, minister, deacon, or layperson – sometimes, embarrassingly, even the funeral director – steps up at the appointed time, opens a book or recites a formulaic prayer, and it’s all done and over.

Let’s do a prayer now. OK. We’re done.

Sometimes there’s the de rigueur church service that’s all but meaningless to most attendees and represents only an additional expense (can approach more than $600 in some cases). Practically and theologically, the dead are in God’s hands, there’s little the living can do to change things, despite what the minister or priest may preach. Most of these characters are mere sock-puppets anyway, ventriloquist’s dummies.

For all of the reasons given in the above, the best choice for the spiritual or religious care of the bereaved is, believe it or not, the experienced bereavement chaplain. An experienced bereavement chaplain is a specialist in dying, death, psychospiritual care, and aftercare. The experienced bereavement chaplain is not only trained in the disciplines relating to interfaith practices, rite and rituals associated with death, psychology and spirituality of dying, death, and survivors, technology of deathcare, and much, much more that is of essential benefit to the dying and to survivors. No funeral director and no denominational clergy can offer the scope and depth of services that the interfaith bereavement chaplain can offer.

It’s the scope and depth of expertise of the interfaith bereavement chaplain that make him or her the go-to when a family is faced with the dying process, death and deathcare, grief and survivor care. It’s that expertise that makes the interfaith bereavement chaplain an essential member of the care team at all phases of the bereavement process. The professional interfaith bereavement chaplain does what neither the funeral director nor the cookie-cutter clergyperson can do: the chaplain makes death a meaningful and survivable experience.

When a family considers spending $2000 to more than $10000 on a casket alone, or when the family opts for an economical funeral package of say on average $3,000-5,000 does it really make sense to do without an essential service costing a mere $200-300, in most cases less than 5 % of the total cost of the funeral? When survivors consider spending up to $800 on embalming which won’t last more than a couple or days or a maximum of a couple of weeks before decomposition sets in, and embalming is not even required by law in the majority of situations, even when there’s a viewing planned. Why would any family not request the services of a professional interfaith bereavement chaplain with all of the long-term benefits to the survivors socially, psychologically, politically, spiritually that are associated with dignified funeral rites and rituals, and aftercare by a deathcare specialist? You’ll consider several hundreds of dollars for unnecessary embalming, several thousands for a casket, a couple of thousand for a vault, but will go cheapo when it comes to dignified, personalized, meaningful spiritual care? Go figure!

I personally serve the Albany-Rensselaer-Schenectady-Greene counties region in New York state, and have been requested by families in the New York City area for special services, but this blog is read internationally. Given that this blog attracts an international audience, I would like to provide some very general recommendations taken from my local practice, which can be applied to most North American and European regions with little or no adjustment for local conditions. Here is how I practice and what I recommend for families, survivors, and others involved in deathcare:

  • As soon as it becomes obvious that a death is about to occur, whether hours or days, contact a professional interfaith bereavement chaplain. Please note that denominational clergy have their place if the dying person has had a personal relationship with the clergyperson or was active in a faith community. Please note further that hospital chaplains are OK for certain interventions but their competencies are mostly restricted to the hospital setting. Hospice chaplains, too, have their place but are agenda and program driven, and have limited effectiveness outside of the hospice setting.
  • If the person is in the process of dying, you may want to ask for presence or companionship during the dying process. This presence/ companioning can be for those around the dying person as well as for the dying person. If this presence / companioning is to be provided in an institution such as a nursing home, hospital, or hospice, an institutional chaplain may be available, and the interfaith bereavement chaplain will coordinate care visits with the institutional chaplain(s). Nevertheless, when death is imminent, it may be helpful to have your interfaith bereavement chaplain present for the dying person and for the family. Consider the options carefully.
  • Make an appointment to meet with the interfaith bereavement chaplain to discuss your situation. The chaplain will listen attentively and will hear what you need even before you know it. It’s important that you hear what the chaplain has to say, and to share your interpretations with him or her. You should be doing most of the talking during this initial meeting; if the chaplain does most of the talking or interrupts, he or she may not be the ideal choice. Try again. Only after you have explained your situation and the chaplain has had an opportunity to ask some important, brief questions seeking a better understanding, should he or she start making any recommendations.
  • Once the person has died, you may want the chaplain to remain with the body until the funeral home sends a care to take charge of the body. I do this out of respect for the family and to ensure that they know the body will be watched over. This is very important in the initial hours following a death. The bereavement chaplain is also an advocate for the family if the family wants to spend more time with the body.
  • Once you have established a rapport and trust with the chaplain, and if you haven’t already given your funeral director the chaplain’s name, contact details, and the information that you have spoken to the chaplain, you should do that when you make the initial call to the funeral home for removal of the body. Inform your funeral director that you’d like the funeral director to contact the chaplain to discuss the arrangements made and any details if the chaplain is going to do the funeral for you. You may want to ask the chaplain to be present during the arrangements meeting with the funeral director. I find that families are less stressed if I am present.
  • Be sure to discuss aftercare with the chaplain. You should ask about regular contacts with the chaplain for at least the first year after the death. He or she should be available on what are called trigger dates (birthdays, holidays, special dates) when grief may be particularly noticeable, or if you find you need some help in getting through a particular day. The chaplain will likely have discussed grief and grieving with you so that you know what to expect. That discussion is standard practice during my initial meeting with the family.
  • Remember always, that the interfaith bereavement chaplain may be your independent choice or you may receive a recommendation from the funeral home you choose. Do not accept a mere list of clergypersons. You want an interfaith bereavement chaplain. If the funeral home does not have one on call or on staff, maybe it’s time to find another funeral home that can provide a complete range of services.
  • Beware of the funeral home chains and factory funeral homes. Their sole interest is in their bottom line and their shareholders; you are just a consumer to them. You’ll find chain funeral homes and factory funeral homes almost everywhere. I call them Walmart-funerals, because they are there to sell you everything because that’s what they do; they sell funeral goods and services. What you need is deathcare services not a sales pitch and a huge bill.
  • The worst time to do any of the above is when a death occurs. I usually counsel my clients not to make any major decisions for at least 6 months to 1 year after the death but now you have to make some major decisions within hours of the death. It’s an incredibly confusing and draining experience. That’s why I unconditionally recommend that you really should seriously make pre-arrangements so that when a death occurs, you can deal with the grief you will experience, and will have everything else under control. We highly recommend advance directives and pre-arrangements. We also recommend having an interfaith bereavement chaplain present when discussing and finalizing both advance directives and pre-arrangements. You many know what you want but it’s always good to have an impartial presence who can do some impartial thinking.

In upcoming articles I will be discussing the importance of revival of traditional funeral rituals and why they are so important to the living. As a sequel to the discussion about traditional funeral and memorial rituals, I’ll share with you why the family’s participation is so very important, and how we can personalize the rituals and ceremony so that they have lasting psychospiritual benefit for you. I’ll also be writing about continuing our bonds with the dead and why it’s normal and healthy to do that.

But in the meantime, if you have any specific questions or would like more information, please contact me directly at compassionate.care.associates@gmail.com. I’ll be pleased to help in whatever way I can.

Peace and blessings,
Rev. Ch. Harold Vadney

 

 

 

Missing the Mark: Are the suffering ones really being served?


Are we hearing the cries for help? Are we really relieving the suffering caused by our “care”? This is a question I have been asking myself for several years now, after having done an elective 400 hour intensive clinical pastoral education unit at Albany Medical Center (AMC), a 600+ bed regional acute, primary, secondary, tertiary care teaching hospital in Albany, New York. For about four years now I have been tracking the Pastoral Care department there and,  over that period, have been able to make some on-site, personal observations of the “pastoral care” being provided at AMC, and must report that, at best, the overall care was very disappointing.


Are we hearing the cry for help?

Are we hearing the cry for help?

If AMC is representative of the state of “pastoral care” in the Northeast or in the United States as a whole, what does that say about all those words and ink spilled in the scientific, clinical, and professional journals about “relief of suffering?” Is it all pablum-puking palaver from the top of the ivory towers? Wishful thinking? Are the chaplaincy organizations and “certifying bodies” simply self-serving special interest (their own) groups providing certificates for cash, and satisfying the paper-mill appetites of both consumers and human resources dullards? We want certificates not skills or competence? It would seem so from our observation point.

As an informal survey, we looked at the AMC pastoral care staff page on the AMC web site and reviewed the credentials of the people working in pastoral care at that hospital. Here’s what we found:

The travesty and biggest joke that healthcare facilities — I mean hospitals offering primary, secondary, tertiary, and the rarer quaternary care — and skilled nursing facilities, including those offering rehabilitation,  are foisting on the paying pubic is that they offer what is commonly called “pastoral care,” a term eschewed by those of us who are really professional chaplains because “pastoral” is a hugely Christian term and serves to alienate non-Christian traditions. Fancy that! Far from appreciating what a real chaplain is, most of our healthcare organizations use a discriminatory term to describe the paltry spiritual support they think they provide, but in fact are not providing.

Most facilities rely on volunteer pastoral care, that is, local “visiting clergy” who drop in and wander around cold-calling (dropping in on patients or residents) or visiting their own church members. As for those that actually have a paid— and reimbursed chaplaincy program — the composition of that staff raises concerns about competency and bias. Seriously.

Really? We don't think so!

Really? We don’t think so!

One regional medical center in Albany, New York, Albany Medical Center — the institution does a great deal of public relations and advertising and is more in the real estate business than healthcare — shows a staff of 14, including chaplain interns, chaplain residents, full- and part-time/on-call “chaplains”: Pastoral Care Manager Jake Marvel (personal acquaintance), is a Reformed Church of America (RCA) clergyperson. The RCA is a minor denomination, an offshoot of the Dutch Reformed Church, and Calvinist in its doctrines, rightist liberal Christianity in its leanings; Harlan Ratmeyer (persoanl acquaintance), is director of a chaplain training program, a RCA minister, in his late 70’s and beyond retirement; biased and distracted. Staff Chaplain Yervant Kutchukian, is an Armenian Orthodox, with apparently various contemplative interests. Pastoral Care department secretary, Elizabeth Hall, is Roman Catholic, but doesn’t work as a pastoral care provider despite having several units of chaplain training — most of which was apparently acquired by sitting behind her desk. Aloysius Kabunga is a native of Uganda, Black African, with some seminary training and an eclectic educational background but no stated faith tradition (do we assume he’s some sort of Christian adherent?). Valerie Cox, female, another African American on staff, is an “ordained” Baptist minister with a degree from a “bible institute,” whatever that means. Kabanga BoswamiNO! I didn’t make that up — is yet another Black African on staff, from the Democratic Republic of Congo, has degrees in business admin, computer science and divinity. Marjorie S McCoy, female, Buddhist adherent to an American Buddhist tradition, has a B.A. in comparative religions, worked as attorney for 23 years, was a hospice volunteer for six years, and is now an intern in chaplaincy — this means she’s out there on the floors at AMC with little or no training. YA is a staff chaplain but I can’t make out his actual credentials from his blurb. Mary C. Craven, white female, has some credentials and 9 units of clinical pastoral education at AMC (she’s Roman Catholic by tradition). Two Roman Catholic priests serve as chaplains at AMC Kenneth Gregory and Robert DeLeon, enough said. A rabbi and an imam serve the Jewish and Muslim traditions at AMC but are not “staff” in that they are on-call, for their own people. At AMC, the Roman Catholic chaplains serve on an alternating day schedule; I have experienced situations at AMC when neither RC chaplain was available. Naturally, the on-call rabbi and imam restrict their care to their faith tradition. So that’s 4 chaplains out of the total of 14 that serve their specific faith groups: Roman Catholicism, Judaism, Islam. Two part-time chaplains, one cultural Pakistani male, Younas Azad (personal knowledge) and one elderly white female, M. Craven (personal knowledge). That leaves 4 “chaplain residents” who are still in training, under the supervision of HR, and four “full-time” staff. Of the four “chaplain residents” 2 are black African males, unknown traditions, and one is an African American female, Baptist tradition. The remaining chaplain-in-training is a white female, Buddhist, with a law background who served as a hospice volunteer. The remainder of the AMC pastoral care “full-time” staff includes two RCA ministers who are PC manager and director, and a secretary.

It needs to be said that the information provided above is publicly available at Meet the Staff and is not provided as a statement of competence or as an assessment of effectiveness of the individuals or of the department as a whole. I’m presenting it as an example of what a 600-bed regional acute, primary, secondary and tertiary care, trauma center, teaching hospital provides by way of spriritual care. Now, I have to ask my readers, given the composition of the PC staff — excluding the secretary, the part-timers, and the rabbi, imam and Catholic priests, who obviously see their own people, What do you think of the composition of the Albany Medical Center “pastoral care” staff? Presuming Albany Medical Center is a fair representation of the state of pastoral care in most similar institutions, What do you think of the likely cultural competency of the staff? Think of it this way, if you were an 84-year old white female, How open or vulnerable would you feel if one of the resident chaplains paid you a visit? How well served do you think the mainline traditions are served by the composition of the AMC pastoral care staff? Finally, do what I did and visit the site and ask yourself the question, “How well served are the some 600+ patients of AMC by this handful of questionably trained pastoral care providers?”

Treating the Parts while Indifferent to the Whole

Treating the Parts while Indifferent to the Whole

We chose Albany Medical Center because of its size, the extent of its services, its PR/advertising claims, and because we have personal knowledge about and experience with that institution. A simple online investigation of most of the other major hospitals in the Albany,  New York, area, including Schenectady and Rensselaer counties, doesn’t provide much satisfaction. Most simply describe a vague “spiritual care” or “pastoral care” entity but not much more. None provide a staff page, which indicates quite clearly to us that they have none and that all of their pastoral care activity is provided by volunteer (= untrained, non-professionals), ancient RC nuns (that’s all that’s left), or “visiting clergy.” Point made. How is it that these so-called healthcare providers get away with not providing total healthcare?

Our conclusion is obvious: Our healthcare institutions — and we include here most hospitals, nursing homes, rehabilitation facilities, etc. — do not provide competent spiritual care for patients, residents and clients. These institutions donot provide “care” but provide only “procedures.” They operate almost exclusively on the biomedical model which has been around for more than 100 years unchanged, and is based on the body-mind duality espoused by Descartes, the so-called Cartesian duality, in which healthcare treats physical complaints, everything else is in the “spiritual” realm.  In other words, our healthcare institutions treat the disease (the physical manifestations) not the illness, not the person. The treatment received in our healthcare institutions is procedural in nature and the very procedures done as treatment are the source of significant suffering, to which our “care” providers are either indifferent or of which they are ignorant.

Considering that the region we are considering, the Capital District in New York State, a region comprising the counties of Albany, Rensselaer, Schenectady, parts of Greene County, and other areas, we are talking about at least 28 hospitals and 56 nursing homes/rehabilitation facilities. The question we should be asking ourselves is not what kind of care is, rather what procedures are done, but how much suffering those environments and  procedures are causing, and what is being done to relive the total suffering of the patients, residents, and clients?

Please leave us a comment but please be specific and focus on the questions we’ve posed above. We’ve tried to be non-judgmental in presenting the facts; all we ask is for your honest opinion about the pastoral care situation at this regional 600+ bed teaching hospital.

The True Story of Our Healthcare System

The True Story of Our Healthcare System and
Relief of Suffering

As interfaith chaplains, it is becoming increasingly necessary to acknowledge the failures of institutionalized religions as regards the real and existential spiritual needs of their adherents and their conspicuous success in alienating them either by dismissing revered doctrines to court political correctness and decadence, or populating key leadership positions with careerists in lieu or pastors. The role of the interfaith chaplain/spiritual care provider is becoming more and more in demand as and educated public seeks and develops hybrid spiritualities from a plethora of faith and belief systems, making it necessary for the interfaith chaplain to become an interfaith scholar in order to competently and professionally serve the faith-unbound faithful. We are providing in this article an account of the plight of a Brooklyn family trying to find an interfaith chaplain who could competently and compassionately serve them.

It seems that it’s very difficult to find a competent, experienced, professional interfaith officiant in the New York Metropolitan Area. Even the historic Green-Wood Cemetery in Brooklyn reports that they frequently cannot fill the need for officiants at funerals and memorials.

The beautiful historic chapel at Green-Wood Cemetery, Brooklyn, NY

The interior of the Green-Wood Cemetery Chapel. A beautiful venue for a beautiful service.

The family of a victim of violent death was searching in vain for an officiant for the memorial service and ennichement of their loved one and finally found Chaplain Harold Vadney, who initially deviated from protocol to compassionately provide a memorial service program for the family. The family was so impressed with the program and with the service and support they received from Chaplain Harold that they insisted he travel to Brooklyn’s historic Greenwood Cemetery to officiate the memorial service and the ennichement.

Chaplain Harold initially encouraged the family to take some time to think about their request and to consider the cost involved to bring him from Albany, New York, to Brooklyn. The family made their decision: they wanted Chaplain Harold.

Although the family insisted on the chaplain’s comfort when traveling and wanted to bring him in by train, the chaplain suggested rather that he travel by bus at less than a third of the cost of a train ticket and, noting Amtrak’s reputation for unreliability, suggested its was the most reliable mode of transport. Chaplain Harold’s slogan is: “I don’t waste my resources and I won’t waste yours.

Chaplain Harold made the trip and had the privilege of celebrating the memorial service,a special Christian-Muslim hybrid ceremony, and ennichement rites in the beautiful and historic Green-Wood Chapel to the family’s complete satisfaction.

For more information on the beautiful national historic site, Green-Wood Cemetery in Brooklyn, New York, please click this link: Green-Wood

“The administrative and support staff at Green-Wood couldn’t have done more to accommodate the family and the celebration; they were some of the most compassionate and helpful cemetery staff I have ever experienced!”, says Chaplain Harold.

Chaplain Harold Vadney is a professional bereavement chaplain and provides interfaith, non-denominational, and humanistic (non-religious) pastoral care services and funeral/memorial services in the Albany-Schenectady-Troy-Greene county region in central New York state, and travels to other areas to provide services to families in need. Chaplain Harold can be reached at compassionate.care.associates@gmail.com or through your comment on this blog.

Another Beautiful Service! Thank you! Chaplain Harold

Another Beautiful Service!
Thank you! Chaplain Harold

Where Have All the Mothers Gone?

One of the Take-home Points of Genesis (Both Books of Genesis I & II read together, not separately) is the Distinction of Male and Female, and Their Naturally Different Roles in Creations.

Yes, this is a Pastoral Care blog and I want to make a clear statement at the outset that my vision of pastoral care is holistic and very straight-forward; those who are familiar with my preaching and writing know that I shoot from the hip with a penetrating accuracy. I tend to pick things that are right before our eyes, and illuminate them so you can’t deny them.

We as pastoral and spiritual care providers, clergy, chaplains, pastors, ministers, lay ministers and religious have been called—whether by the Holy Spirit or by another spirit—to serve as exemplary disciples and servant leaders—although, as you will see, some are in the self-service business of leadership, if their ministries can be called “leadership”. We not only teach and preach sacred scriptures but teach and preach morality and ethics, appreciation of tradition, and humility when it comes to questioning the mystery of what makes our faith communities.

Some more or less recent events have drawn attention to the role of women in today’s world, and how they have not managed very well to handle the roles they have precociously demanded, and how they have managed to make a travesty even of their natural prerogatives and functions.

While this blog appeals to and is read by a very broad spectrum of traditions ranging from Orthodox Catholic to Buddhist and Hindu spiritual care providers, and some of our readers will be women who will take extreme offense at what I am about to discuss, while others will strongly agree with my observations, I will ask at the outset that readers, both male and female,  bracket their personal agendas and cast a seeing objective eye on the world around them.

Lets begin with a couple of images:

Yes! You are not seeing things. They are Vaginas carrying signs.

Yes! You are not seeing things. They are Vaginas carrying signs.

Now, think for a moment. Here are a bunch of women dressed up in vagina costumes, parading around in public and representing their most intimate parts. Is there a spiritual statement that can be made on this image?

How about this going down Main St?

How about this going down Main St?

We’d like to think that human procreation is analogous to Divine creativity. Indeed, for thousands of years the woman has been celebrated, even worshipped as the Earth Mother, as the giver of life. So where did this go awry and the outrage of commercialized abortion come on the scene (which implies reasonably, a promiscuity that is unparalled in human history).

Very, very ugly.

Very, very ugly.

Some of us can actually remember when women had some self-respect.

Would I want my mother, sister, daughter includedin this bunch?

Would I want my mother, sister, daughter included in this bunch?

For thousands of years women have had very important roles in community and family, and in ritual cultic life, too. While the notion of women as “priests” has almost universally been the subject of prohibitions—whether for reasons of cultural paradigm, ritual purity, or doctrinal reasons (such as the teaching that women as officiants reminisces of pagan practices)—women are not content with being honored and worshipped as carriers of new life, heads of home and hearth, and maternal figures—in fact, they almost insist on making parodies, if not making complete monsters of themselfs (vide supra).

We tend to agree with one traditional Church spokesperson: Vatican says women priests a ‘crime against faith’. The ordination of women as Roman Catholic priests has been made a “crime against the faith” by the Vatican and subject to discipline by its watchdog. When I am confronted by “disgruntled” women who want to be priests in the RC Church, I remind them that it has been tradition in the RC church that only celibate men be sacramentally ordained; if women can’t accept that, perhaps they’re in the wrong place.

While some may say it’s an overgeneralization, it has been my personal experience that the women who have been ordained in Protestant and Calvinist (note the distinction!) are generally post-menopausal, loaded with baggage, have an extreme feminist agenda (in many cases they have had failed marriages or have been abused as children or adults), are misfits anywhere else. One classic example is the popular Britcom “Vicar of Dibley”, an anglican clergy woman who is lonely, unattractive, judgmental, severely troubled, and sex-starved. Ring a bell ladies?

What you see is not what you get!

What you see is not what you get!

One Presbyterian clergy-woman I trained with came to work with clerical collar and multiple hues of clerical blouse, tight-fitting clamdiggers, and heels or slippers. Another, a Canadian Anglican, came from an alcoholic home, was abandoned by her husband, overweight, smelled like a whorse, tended to get weepy when complaining of her “suffering”, liked to tell male clergy off. What is your spiritual assessment of these pictures? What is the message being sent? Reverence? Humility? Psychopathy? Discordance?

A real mixed bag of tricks!

A real mixed bag of tricks!

In the photo above, center, you see Joy Carrol Walls, the real-life vicar of Dibley. Show me the company you keep….

A woman [?] priest.

A woman [?] priest.

As for women lay religious a.k.a. “nuns”…You know, the powdered and painted women who dedicate themselves to Christ among other pursuits (they used to be called temple prostitutes in the past). No not the ones we remember in the religious habits who stuck to the convents, the hospitals and the schools; they’re now extinct! We’re talking about the ones we write about at Renegade Nun… (it’s a longish article but it makes my point).

The questions we should be asking ourselves as pastoral and spiritual care providers is why this depravity is happening. How has the situation deteriorated to the point where sacred tradition, human dignity, biological prerogatives, even nature has been cast to the winds and gender has become ambiguous and all but disappeared. Why is it that God has to be male or female? Can’t we agree that whatever you call the Divine, it is pure spirit, ethereal, and purest mystery? What have we gained by dragging down our Divine differences that imbue us with dignity, created male and female, and even dragging the Divine down to our decrepit and miserable level?

Where some deranged women’s groups today are complaining of abuse and disparagement based on sexism, we see a myopic one-sidedness. Never before in the history of humankind has the male been made so ridicuolous as he has been made in the American entertainment media, especially American sitcoms. Women have set out on a massive conspiratorial campaign to castrate and enthrall American males to the point of reducing them either to sex toys or absolute morons. And the American male is allowing this to happen. Why is that, I wonder?

Living the Stereotypes We've Created

Living the Stereotypes We’ve Created

Duality, Yin and Yang, male and female are complementary, not antagonists; why can’t we leave it at that. And as PC providers are we providing more artificial and artifactual Political Correctness than spiritual Pastoral Care? Which PC are YOU providing?

Meeting the Monster We've Created Face-to-Face The Editor

Meeting the Monster We’ve Created
Face-to-Face
The Editor

Chaplaincy Sunyata Before Chaplaincy Nirvana

I rather enjoy reading what some of the contemporary pundits of professional chaplaincy have to say about the current status of the professional chaplain and state of affairs IN professional chaplaincy as a healthcare discipline.

George! Do you really mean that?

George! Do you really mean that?

 In a recent posting on a popular forum for professional chaplains, a renowned personality, albeit from the podium of a branded accreditation organization, George Handzo, in a post “Lack of Integration for Chaplaincy is an International Issue” (that links directly  to his Handzo Consulting blog article) preaches some disputable notions about the profession and the burden of responsibility attaching to the community of professional chaplains (“we” per Handzo), and ipso facto to the individual professional chaplain.

In this posting I take issue with three of the venerable George’s distillations of statements made in two published texts cited by him (Wendy Cadge, Paging God: Religion in the Halls of Medicine, University Of Chicago Press (2013) ISBN-13: 978-0226922119 and an article by Ian Macritchie appearing in the Scottish Journal of Healthcare Chaplaincy (not more specifically cited by Hanzo)).

While George Handzo is generally more or less on target in most of what he exposes to the professional community of [healthcare] chaplains, and while one cannot discount his allegiances, especially to the ACPE, he sometimes appears to preaching from his cathedra of laurels than from a more praxis-oriented position of insightful compassion for the frontline, in-the-trenches chaplain.

In general, I found his comments to be facially insensitive, almost indifferent to the actual obstacles facing the institutional chaplain, and he fails to note fairly that those obstacles have little to do with the professional chaplain but with the larger picture of institutional models and cultures, not the least to do with how we educate, train, and form the hierarchs running those institutions. Here my responses:

Handzo Point: “1. The responsibility for the lack of full integration and lack of growth of professional chaplaincy in health care rests mostly if not entirely with us as chaplains.”

This is placing an inordinate and unrealistic burden on the shoulders of professional chaplains and does not take into consideration the real fact that developments in both “professional” (viz. interfaith) as opposed to “denominational” chaplaincy, socio-cultural changes, and models of healthcare in the past half-century. Whereas prior to the most recent five decades chaplaincy was generally the purview of the ordained cleric or, in the hands of “religious,” it is now, like spiritual guidance, up for grabs, if you will, for just about anyone discerning a “calling” to serve the suffering. This, compounded by the problem of over-marketing of certification and the suspicion associated with the process. Some of that suspicion granted is pure envy and professional lassitude but some is factually based.

Yet another problem is posed by the fact that the practically inexhaustable availablity of unqualified volunteers being welcomed by ignorant volunteer coordinators with the blessing of indifferent institutional hierarchy is not even broached, despite the fact that it is an insidious affront to professional chaplaincy and its institutional and public image!

The decline in membership, rather active participation, in mainstream faith traditions, the aging of faith communities, the declining availability of qualified and formed clergy and religious, and the various popular theologies espoused by overzealous agendas have fostered, and nurtured, a climate of “apostolic missionary ministries” and programs, volunteer programs are the most culpable, that welcome the half-baked, baggage-laden, “chaplains” and pastoral care associates responding to nebulous “callings” into nursing homes and hospitals. Why? Not because professional chaplains (those with professional degrees, appropriate life experience, necessary acquired skills, and an understanding of the organization and dynamics of their chosen or preferred work environment) have shirked their duty of “evangelizing” hierarchy in institutions that would benefit from the ministrations of professional chaplains and well-organized pastoral care departments, but because the hierarchy is generally inculturated with the focus on institutional efficacy and efficiency in a fiscal, technical and regulatory sense, rather than in a customer-centered wholistic sense.

While I do not disagree that the chaplain, as a professional minister, bears some responsibility to guide and to educate institutional hierarchy, we are also inculcated with the notion of boundaries and avoidance of making and impression of overstepping, trespassing. We are admonished against proselytizing, evangelizing where inappropriate; so, too, we are admonished against proselytizing the important role of chaplaincy in an institution that feels expanding the gift shop has priority over providing the chaplain with a respectable space. This requires an attitude shift not in hierarchies that are focused on corporate business objectives but in the very early stages of education of the individuals who will later become the board members, the vp’s of quality, customer relations, public relations, etc.

Healthcare delivery models have changed. No longer is there the family physician or event the primary care physician at the bedside. The hospitalist model has taken the lead. In some respects this is good for chaplaincy because the chaplain has a finite number of physicians to deal with and a chief hospitalist to recruit to the cause, with whom to communicate, and from whom to gain access to the inner sanctum. Analogous models can be found in other institutions benefitting from the ministry of spiritual support such as jails, long – term care facilities, colleges, etc. Indeed, no amount of theology or scriptural studies, nor human developmental theory, nor spirituality and prayer discipline is of practical value when attempting to communicate and to work in such an environment.

The bottom line here is to first of all to access the decision-makers of the institution, to speak their languages (sometimes also their institutional dialects), and to make the impression of understanding the culture and the concerns (especially the institutional strategic mission and how chaplaincy plays an integral role in that mission) of hierarchy.

Handzo Point: 2.  To the extent that our status in health care is due to the lack of understanding by others of our capabilities and possible contributions, we need to bear full responsibility for that situation.”

Vide supra (the above is included here in its entirety by reference).

The status of the professional healthcare of the professional chaplain is that of a healthcare provider. Period. Again, I beg to disagree with the venerable George on the point that we (I am assuming George is referring to the community of professional chaplains) “bear the full responsibility for lack of understanding by others of our capabilities and possible contributions.” That statement is not wholly true and if not wholly true, is false.

Neither the individual chaplain nor the various corporate entities that claim to advocate for the individual chaplain can claim to bear full responsibility for the general, regional, and local understandings of attitudes towards the capabilities and contributions of chaplaincy. First of all, the statement is overly broad and overreaching in its scope. Acceptance of chaplaincy in general differs widely from locale to locale, from institution to institution. To homogenize this understanding to positively affect the overall acceptance and admittance of the role, competency and contribution of chaplaincy would be an almost impossible task. It would have to start at a national level, preferably in the form of recommendations, regulations, and legislation. This is, in fact, in the making when one considers more recent HIPA and JCAHO statements and provisions, and while I may rightly be accused of strong criticism of the various chaplain accreditation organizations, I do admit that they may have a role in a sort of lobbying activity to nudge legislators and key bureaucrats and other influential pundits of healthcare.

Again, I must make a point that chaplaincy can be advocated and promoted only early in the formation of the hierarchs or, in the alternative, with an organized authoritative presence in places where the hierarchs convene to discuss their agendas such as at conferences and congresses. If recognized authorities in chaplaincy–not branded accreditation schemes or representatives of such agendized operations–are admitted a place at the head table or on the discussion panel, then we may gain certain ingress to the minds of those hierarchs, and through those sacred spaces, to their institutions as bona fide healthcare providers.

Handzo Point: “3. We have failed to make the case about how we ’help address larger institutional issues’ or how dispensing with chaplaincy would be a ‘great loss to healthcare outcomes.’”

Again, I must take issue with this statement, and again, vide supra.

I take umbrage that venerable George uses the corporate “we,” or in the alternative that the “we” is intended generally to embrace the community of professional chaplains. Here, too, we cannot go where we are barred access or where we are not expressly invited. It’s a long haul to move beyond the first level caregivers (nurses, techs, support staff, even physicians) to get to the boardroom. Nor do most “chaplains” have the credentials with which to impress hierarchs that what the chaplain has to say carries reliable business weight.

Take, for example, the hospital: How many chaplains can say that they have an adequate knowledge of the structure and organization of the hospital? Or of the myriad regulations that affect the hospital? Is the hospital a too  complex example? Take, then, a prison, if you will. What does the generalist chaplain know about prisons? About the regulations affecting prisons and their operation? So, absent specific, specialist training in specific and particular institutions, how does the chaplain addresss “larger institutional issues?” Without such training, knowledge, experience how does the chaplain address “larger institutional issues?” Does the professional chaplain have to have a degree in theology, in pastoral care, in business administration, public administration, and social work to do that? Or, in the alternative, does s / he forge inter –  or multi – disciplinary networks or support resources to do that? Does the professional chaplain need to be the epitome renaissance person or just know how to finagle and kibutz?As to the suggestion that “dispensing with chaplaincy ‘would be a great loss'” I must comment that to experience loss you must first attach value to the thing lost. And so we make full circle.

But what is pristinely clear to me is the fact that, like efficacious chaplaincy itself, the response, if not the answer, lies in an early access to the core decision makers…

The basic question to be answered, far from heaping the burdens of responsibility on the community of professional chaplains, as George Handzo appears to be willing to do, we must ask ourselves: At which point and how do we inculcate the much touted holistic healthcare model (spirit, mind, body) in the hearts and minds of the seculars who call the shots? It’s a very complex question and, since chaplaincy is such a variegated ministry and the cultures in which the ministry is done are so myriad, I personally doubt that there is really one answer. But what is pristinely clear to me is the fact that, like efficacious chaplaincy itself, the response, if not the answer, lies in an early access to the core decision makers, effective formation of the decision makers, comprehensive education, training, and formation of professional chaplains (after an appropriate period of reflection and ongoing discernment), frequent, open, and affordable continuing formation for chaplains, and express support from mainstream denominations of the ministry of chaplaincy based on a spiritual rather than a traditional model.

If I commit the offense of overgeneralization by making the statement that in the past chaplaincy has been its own arch-enemy, I humbly apologize. But chaplaincy must advocate itself as a professional healthcare discipline both internally and ad extra.

If we fail to communicate or document “outcomes” might it not be the shortcoming of the CPE programs themselves and not of the product they churn out as “chaplains”?

Handzo continues his editorializing by noting the problem of outcomes in chaplaincy. According to Handzo, “We often still resist the idea that outcomes are something chaplains should have. We don’t have commonly understood sets of outcomes, we don’t train our students to work toward outcomes, and we often don’t document outcomes so other members of the health care team know what we do.” Again that ubiquitous, corporate “we,” that contributes only to the ambiguity of what Handzo is writing. Who is this “we?” It certainly cannot be the in – the – trenches professional chaplain, or can it, George? It also seems a bit misleading to hear an apostle of the CPE movement, a board member of the consulting firm Healthcare Chaplaincy and a past president of the Association of Professional Chaplains (APC), would make such a statement, especially in view of the reasonable prestige that Rev. Handzo allegedly has in the chaplaincy movement. If “we” have not established “commonly understood sets of outcomes,” and we “don’t train our student to work toward outcomes,” “and we often don’t document outcomes,” that is, we do not communicate to other members of the inter –  or multi – disciplinary team members, whose fault is that? Might it not be the shortcoming of the CPE programs themselves and not of the product they churn out as “chaplains.”

Handzo is describing a lack of community, a lack of consensus, a lack of fraternity among professional chaplains –  – could this be attributable to the plethora of competing “advocacy” or “standards” or “certifying” organizations and competing “outcomes”

Handzo continues, “I am convinced that one of our greatest barriers is our own infighting and the time we waste debating internally whether professional chaplains should have outcomes, demonstrate value, and have measurable outcomes. I find myself increasingly disinterested in engaging those questions.” I am appalled that a leader in the chaplaincy movement and a leader in the CPE movement should be “disinterested” (I am somewhat at a loss what Handzo intends to mean by “disinterested.” Does he mean “indifferent?” “Impartial?” “Dispassionate?”) in engaging such questions! It would seem that Handzo is describing a lack of community, a lack of consensus, a lack of fraternity among professional chaplains –  – could this be attributable to the plethora of competing “advocacy” or “standards” or “certifying” organizations and competing “outcomes.” I’m also having some difficulty with the notion of “outcomes” in spiritual support, and wonder where that one came from. Handzo conspicuously avoids any further elaboration of what are the outcomes to which we should aspire, or how we demonstrate value and to whom. I have not problem demonstrating value to the suffering nor demonstrating value to my contributions to staff education, institutional image, community outreach, service retention, etc. but my point is: How many readers understand these to be values to be demonstrated?

My further point is that Handzo fails to define his terms like “demonstrate value.” Measurable outcomes poses another problem. From the administrative, management point of view I can appreciate the the board or the corporate director for quality might be so limited as to grasp only PowerPoint depictions of measureable outcomes, metrics, etc. If that’s what Handzo is meaning, does that really fall on the lap of the in-the-trenches chaplain? True, the professional chaplain very frequently wears the administrative, managerial hat, too, of director of “pastoral care” (Ugghhhh!) but does the in – the – trenches provider have the time, energy, inclination to start recording “measurable outcomes?” I think not, especially when the professional chaplain, if the institution even has a professional chaplain, has the burden of impossible numbers of patients and the responsibility to triage who gets the visit and who doesn’t. There seems to be a serious disconnect between Handzo’s statement and the real world.

There are many saints that are locked out because of the rigor of artificial and ambiguous certification agendas; likewise, many individuals with more temporal than spiritual / apostolic aspirations gain access to sensitive precincts and cause much damage…

Regrettably, Handzo’s concluding statement: “I continue to rejoice that this is a large and growing group both in the US and abroad that I hope and trust will continue to make a difference in how spirituality is integrated into health care” does not lend much lucidity to what he attempts to share with us. In fact, it reveals a deplorable lack of sensitivity to the complexity of chaplaincy, especially when considering chaplaincy in terms of international models. Which group? The wannabe’s or the professionals? The branded certificated or the natural vocations? The international organizations’ membership censuses or the invisible ministers of spiritual support to the suffering. I’m not quite clear what Rev. Handzo’s point is, really.

There are many saints that are locked out because of the rigor of artificial and ambiguous certification agendas; likewise, many individuals with more temporal than spiritual / apostolic aspirations gain access to sensitive precincts and cause much damage. As impractical, even impossible as it may sound, we must self-police, inter-form, and inform each other as co-disciples, and then corporately police, form, and inform our target institutions. We can do this only if we are humbly authentic and emptied of self-interest and attachments. In other words, we much attain chaplaincy “sunyata” before we can attain chaplaincy “nirvana.”

plant in hand

On the difference or Equivalence of Pastor/Chaplain

Is There a Distinction that Needs to be Drawn Between a Practitioner’s Playing the Role of Pastor or that of Chaplain?

I was a bit bemused by the persistence of the tendency to Bible-thump one’s way through any such discussion

I recently engaged several colleagues on the question of chaplaincy or pastoring. I was a bit bemused by the persistence of the tendency to Bible-thump one’s way through any such discussion, while advocating an interfaith approach as advanced by the adherents of the CPE agenda. I thought I’d share my contribution to the discussion.

listen-with-heartIt is my contention that we should not advance the notion of a “versus” or “as opposed to” when discussing chaplaincy or pastoring. While it is true that some traditions, the Hebrew and Islamic, for example, eschew the notion of “pastor” or “shepherd” for cultural or traditional, even ethical reasons, in the broader sense all chaplains are in fact “pastors,” while all pastors (in the conventional sense) are not necessarily “chaplains” (or critically speaking, even pastors!). In fact, I object in principal to the biased terminology we so frequently use in our vocations, “pastoral care” department, because it tends to be exclusive. I personally prefer spriritual care provider (although in my professional materials I do use pastoral care). Moreover, most people, even those in the vocation, tend to associate pastoral with pastors and thus with some sort of clergy or ordained service provider (usually with no questions asked and we all know about the profanation of ordination); that in itself is a misfortune for all concerned. But the much-touted CPE doesn’t do much to clarify the issues for interns or residents, and we still see chaplains “certified” by the self-proclaimed arbitors of chaplaincy who are just as ignorant after several years of “education” as they were before.

A case in point is taken from the scenario presented by the initiator of the discussion who describes walking into a Jewish patient’s room with a Christian clerical collar, which I characterized as benign “ignorance” but in reality was outright insensitive and would indicate that the “chaplain” in question did not do any initial preparation before launching out on rounds or visitations.clerical collar pc I might fraternally suggest that in future, whether you are a chaplain or a pastoral care associate, to check the chart briefly or dialogue with the nurse assigned to that patient before you visit. The offending chaplain actually says that he was aware that the patient was dying and had no family, so it seems rather odd that the chaplain did not appreciate the patient’s faith tradition and, if it wasn’t in the chart, that he didn’t consult with the immediate caregiver (nurse or LPN).

I also questioned the fact that the visiting chaplain was aware that the man was “Jewish”. Being Jewish immediately identifies one as being associated with a certain cultural, socio-religious tradition, after all, one does not call one’s self “Jewish” except to identify one’s self as a Jew.  So this also raises the question of whether the chaplain in question was indifferent to the possibility that this dying man might have welcomed a visit by a rabbi, or that the chaplain did not make or offer to make a referral. Such sensitivity may have been a great comfort to the man, who might have found great refuge in his tradition and prayers. So I identify a boundary issue in this behavior, too; an issue of knowing one’s limits.

This situation also sends up red flags in that it clearly indicates that the institution did not do a spiritual assessment of this patient, much less a spiritual evaluation or history, which also reveals a glaring ignorance of the now widely inaugurated JCAHO and HIPA scoring categories relating to patient spiritual care.

The scenario I describe above should be instructive to us all and I thank the so-called chaplain for the inadvertent teaching/learning moment he has provided.

Finally, in the dying process I don’t feel there’s a heck of a lot of “pastoring” left to be done, unless it’s for the survivors. In my experience, in end-of-life situations I am more of a presence and spiritual guide/companion. While that may arguably be part of pastoring in a general sense, I feel that the actual mission of pastoring contrasts in praxis with the mission of spiritual accompaniment at end-of-life or in an existential crisis.

plant in handIt’s rather like the difference between evangelization and catechesis, if you have that in your tradition. One takes care of the basics and gets the seed started (evangelization), the other (catechesis) ends in the care and nurturing to harvest time.

Listening to hearAnother colleague mentioned in a rather cliché fashion with which we are all familiar when listening to the CPE crowd, that CPE trains one to listen. I disagree with such responses such as “CPE “teaches” one to listen.” I’m not quite sure how that works but in my divinity training and three years of supervised pastoral formation, and my participation in and disappointment with a rather popular CPE program in a large trauma center in Albany, New York, which fell far short of even my minimum aspirations, I don’t think that people can be “taught to listen” they may listen, but they don’t listen deeply. I know that from experience the deep listening skill comes from deep within one’s self, once one is comfortable with one’s self, and can leave one’s self for the time it takes to absorb and process the patient’s narrative. It’s that kind of listening that might be part of qualifying an aspirant to be spiritual care provider but it certainly isn’t the be all and end all.

The serene face of the large Buddha his long wise curvaceous ears at once loving and open to the woes of the world: Compassionate.

The serene face of the Buddha, his long wise curvaceous ears at once loving and open to the woes of the world: Compassionate.

Deep listening is the act of sinking into a serene quiet place, and awakening a receptive awareness of the other. By entering quiet and becoming aware of the other, we move out of and beyond our ego-driven chaos to become open to the divine messages within us and shared with us by the other. Imagine the irony here is that we so often complain of the pain of not having been heard, but we are so guilty ourselves of being deaf to, not hearing the innate wisdom from within ourselves and shared with us by others. When we learn to accept emptiness, when quiet, we instinctively trust in the guidance of sacred voices far more profoundly than what our bullying brains and the busy buzz of life would have us hear. And we listen, respond with silence.

In fact, having examined quite a number of CPE curricula and having developed continuing quality improvement curricula for the healthcare chaplaincy department, I find that the current CPE programs and their associated certification elements serve only to promote a burocratic and very branded form of “pastoral” care, and that branded product falls short of most suffering persons’ real needs. helpingIt’s the proprietary nature and standardization (viz. uniformization, homogenization) of the learning that deals the death blow to an appreciation (1) of the universal truths and values shared by all human beings, (2) the beauty in the diversity of traditions and how to appreciate and be enriched by a certain mutuality, (3) the possible pitfalls of an interfaith approach to faith traditions that may adhere very loyally to their dogmas. There are other reasons I could enumerate but regrettably (or fortunately for the readers) space is limited.

I think that an overwhelming majority, too, of CPE students come with excess baggage and too little self-death–I’ve observed interns, residents, even certified chaplains who have a great potential to do considerable damage…and do. The situation is not unlike seminary, you can do much to scrutinize, to form, to standardize but Whoa! when you turn them loose on the world, watch out! (A Roman Catholic diocesan priest, who also serves in the chancery tribunal, remarked ironically to me one day, “They’ll ordain anybody these days.” Which is probably true given the shortage of priests today.)

The so-called supervisors of the CPE programs almost invariable have their own biases and agendas, and these tend to impair good formation.
In some, not all instances, too, CPE programs have become “pay-to-work” programs in which minimally screened individuals, wet behind the ears and green, are turned loose on the floors to deal with sophisticated staff and human beings in existential crisis. I don’t feel that’s right. And I have also observed that interns are exposed to the same curriculum content for three or four years, and unless they have the academic predisposition to independently advance their armamentarium of experience through narrative and study, many don’t build their foundations. Some interns do not have theology or pastoral studies to help them through the necessary processing, and almost all have a depraved Western bias to their spirituality that tends to act as a speed bump when offering care to Non-western recipients. These programs tend to be “chaplain mills.” CPE does not fit the bill on its own to form professional, well-rounded spiritual care providers, but does excel in churning out multitudes of volunteers for greedy institutions. That may be one of the reasons it has survived this long.

On another level, some practitioners involved in the discussion advocated that the “Gospel” or, by extension, holy scriptures, has no firm place in chaplaincy. I do differ in that the fundamental ethics of the “Gospel” (not as understood principally by the evangelicals or fundamentalist among us) is a major part of chaplaincy. servant leadershipI cite particularly the beatitudes and the teaching of discipleship and servant leadership (chaplaincy is certainly not limited to the sick and dying but to the suffering generally). While I abhor the notion, and even more so the practice of proselytizing to captive audiences, and would hasten to emphasize that evangelization and catechization is not a fundamental role of the chaplain, ethics, discipleship, and servant leadership all play a special role in the myriad activities of the professional chaplain. (Note also that I do distinguish between the “professional chaplain”, the pastoral/spiritual care associate, and the visitor providing spiritual support.) To advocate that the truths and values espoused by the “Gospel”, the holy scriptures of any faith or spiritual tradition might have no place in chaplaincy is to advocate a position, I believe, of a chaplaincy practice devoid of ethics (and religion) (I do realize that this is a particularly “Christian” approach and my Judaic, Islamic and Buddhist colleagues may not necessarily agree with the religion-ethics statement, but I make the statement here somewhat loosely for convenience sake).

I’m not judging colleagues in chaplaincy or Clinical Pastoral Education too severely at all. In fact, I’m simply sharing my own observations and opinions based on personal experience. I am not a bit surprised when some readers tend to take these observations personally, as if they were meant to make an ad hominem stab at the straw[wo]men of CPE; I usually anticipate that persons in our line of work have a bit more self-awareness not to take every facially severe remark as a lancet thrust to the heart, however.

Rather than play an offended person’s role, perhaps we all would benefit by admitting that we may have learnt something about one’s self as through another’s eyes.

We Respond, We don't React.

We Respond, We don’t React.

Our role is to humbly respond, not to knee-jerk react. After all, to paraphrase the prophet Martin Luther King, Jr.: ‘We are all wrapped in the same cloth…when we directly hurt another we indirectly hurt ourselves.” (I do hope I did that statement justice!). So, when one party to the conversation called such a response arrogant, and a failure to simply accept some responsibility in relationship to colleagues’ responses, I merely responded, “My point indeed. The mouth loves the feel of words.” Instead we minimize, rationalize and justify our behavior, making certain to protect one’s self. This particular correspondent insists that “our patients have thick enough skins to handle a collar.”panda overload My response was tantamount to the fact that I don’t think that we have any right to expect patients to have “thick skins.” Some practitioners in pastoral care seem to admit patients’ strengths but underestimate their sensitivity and vulnerability. Many of the patients I see have lost their thick skins and in fact are pretty bruised in terms of dignity, autonomy, fortitude, patience, etc. I see no reason to add another straw to the pile. And Yes! It’s not about us, it’s about patient-centered, family-focused, inter- and multi-disciplinary care.

bedside prayerWhen we adopt such an approach we appreciate that, whereas many of our colleagues practice their spiritual care ministry in acute care settings or in crisis settings, many colleagues may find themselves–particularly in the scenario of the long-term care setting–in the position of playing both the role of chaplain and pastor to some residents in those longer-term care facilities. Regrettably, many of these residents lived their lives unchurched or churched with infrequent interaction with their faith community; more regrettably, some faith communities have disappeared or simply no longer continue a ministry of visitation of the sick and homebound who were once part of their faith community. It’s in such situations that the chaplain may very well become the pastor, and have to function in both roles. I don’t feel that this should be a major stumbling block nor even a concern to the well-formed spiritual care provider, who is responding to a true call to spiritual care ministry.

We're all wrapped in the same cloth...

We’re all wrapped in the same cloth…

Now God Comes in 29 Different Flavors!

We Are Being Dumbed Down and Turned into A Nation of Zombies.

The Zombies are Eating Our Tax Dollars!

They’re Turning Us Into Zombies
And We’re Eating Each Other!

Technology, the Promoters of the Technology, the Lobbies and Unions Shoving Technology Down Our Throats, the Public Officials Who are Slaves to the Unions and Lobbies, and our Already Zombified Teachers and Administrators are Hell-bent to Zombify our Entire Culture!

Just Shoot Us! Why Doncha!?!

You’re Boring Us To Death!
Just Shoot Us! Why Doncha!?!

I was going to continue the reports on the RC Teen Activity Center and on the Unending Persecution of the RCS CSD BoE President by the Hypocrite Albany DA P.[udenda] David Soares until I Experienced the Most Recent RCS school board public meeting on January 7, 2012. I simply had to comment on it!

PowerPoint Masturbation. I reviewed the RCS Central School District board of education meeting of January 7th, and I was initially amazed that it was so…quiet. Fact is: It was barely attended by the public. Then came the reason: Another one of those idiotic digital slide show presentations where the presenter self-pleasures him or herself by vomiting onto a wall or screen a mass of numbers, charts and graphs that no one but the presenter understands. Only a death squad of mercenaries could kill the audience quicker! Is that the plan? Kill attendance by presenting idiotic garbage? Is that the purpose of the public sessions of the board of education meetings? Well, it does show one thing: If these presenters, who are teachers and administrators in the schools, are that self-absorbed and mentally zombified that they don’t give a damn how intensely boring they are and how disrespectful they are of their audience, what on earth are they doing in the classrooms? Is this an indicator of how they communicate information in the classroom, too? Then, of course, I started to think…

zombies ahead run

Education is all about communication. If teachers and administrators are not capable of communicating appropriately with their audience, what in hell are we spending all this money on paying teachers extreme salaries? If, from what we see and hear in these PowerPoint slide presentations by teachers and administrators is: What in hell are we spending all of the “professional development” money on for teachers? (Please don’t tell me, “It’s in their contract.”) The PowerPoint presentations are much too long, too many slides, too poorly designed, too poorly presented, not presented in a language the audience can fully understand, and present too much information for anyone of normal intelligence to digest! The time, effort, money would be better spent on a simple one-page executive summary, and an essential facts sheet followed with a Q/A session.

Dr Alan McCartney did an excellent job by jumping in and summarizing a very confused and muttered presentation point by clearly distilling the facts: “When she says [the increase in] online testing, the state has essentially told us that Within two years they expect that all state tests will be takend online at the same time by every student in the state.” Bingo. Stop the convoluted explanations and miscommunications, cross-referencing and pointing to other people. You’re supposed to be informing everyone!

But the fact remains: So much money being spent on technology, updates, new computers, etc. doesn’t do very much to improve socialization, reading, writing, development of self. Those are the problems that are being created by over-technologization of our schools and digitizing our learning environments. Out-of-control and excessive dependence on technology is a key factor in zombification.

Big Brother's Zombies

Big Brother’s Zombies

Zombification of America. Imagine all of those futuristic low-budget films where masses of human beings are mindlessly gazing at Fearless Leader, who appears demonically proselytizing on a huge flat-screen. Imagine all of those low-budget walking-dead films depicting zombified undead human beings walking around aimlessly, mindlessly trying to find a brain to eat (apparently they’re brain -starved, the product of our education system). Imagine all of the newsreel, archival, and documentary images of the Nazi era, of Stalin’s Russia, of Revolutionary China and the propaganda machine that deprived whole populations of freedom of thought, speech, movement, and controlled every atom of information served to the public. Have you ever thought about how all of that was accomplished? Have you ever thought about the underlying message these films of protest, of warning are sending?

Are these your kids>

Are these your kids

Isolation of Children. In all of the totalitarian regimes, the family unit was a prime target. First you isolate parents from children, and then you get all the children in one place and brainwash them. Sound familiar? Here, let me help you to understand. In the Nazi, Stalinist, China during the cultural revolution, the family was always made sacrosanct because the propagandists knew at the time that it was central and a core value to the population. But what they then proceded to do is to gradually dissolve the traditional family to form a new-age type of family. Breeders would produce perfect offspring, who would be herded into education camps, and who then would become a generation of perfect zombies, and the cycle would continue. Are you getting it now? Maybe not? Let’s move on, then.

This isolation of children, young people from parents and the traditional family unit then went on to isolate families and children from the ethics and morality sources, the spiritual and faith communities, the churches and congregations. Once the sensitivity to the value of spirituality, faith and religion was erased in the family and in the youth, new gods, idols, could be set up to fill the void created by killing God. Once ethics and morality was taken out of the hands of the faith and spiritual communities, the now ethically and moraly sterile parents and youth could be filled with a popular, government, corporate morality and ethics.

zombie girlNow those newly indoctrinated, brainwashed young adults become teachers. Without the traditional family to instill a sense of culture and identity, and without the faith communities to inspire ethics and morality, the education system, the schools and liberal colleges and universities now disseminate faddish, dumbed-down learning at economically hobbling prices. The basic thought here is: control the spirit and the mind through zombified education, the spirit through corporate ethics and morality, and vertical and horizontal movement by shackling the population with the propaganda that the ultimate goal is a college education even if you end up with a lifetime of debt and no job.

The control logic is ingenious. Don’t you think? No, you don’t think. That’s the fundamental problem!

Undead - The Zombie Teacher

Mr Undead
The Zombie Teacher

Here’s an example: The other day I was having a breakfast meeting with a contributor. The waitress, always ready to add her two cents, starts bitching about what her daughter is [not] learning in middle school. Seems she’s falling behind and the mother hasn’t a clue how to help her. “She just doesn’t get the math they’re teaching! It’s all dashes and dots and numbers. I just don’t get it. I don’t understand what it is!” ISOLATION OF THE PARENT FROM THE CHILD’S EDUCATION! The government sets up systems that eliminate parental participation in their childrens’ education (except to pay dearly for it). If the parent doesn’t get it and can’t help the child, the parent loses esteem in the child’s eyes (“Gee, mom, you’re a dumbass!”), the child feels helpless and vulnerable, has low self-esteem (“I’m stupid.”), the modern morality, ethics, and economics force the single mother to work long hours to support the child (“Gee, mom, you’re never around when I need you!”), the father’s probably a victim of the legal system and in jail for peeing in public or desperation drinking (think alcoholism in soviet Russia), and the child has a no-parent family unit (Our law enforcement dunces and idiot judges at work reinforcing the zombification process!).

eat more brainsEnter the A.S.A.P. programs and the Teen Activity Centers of the world! Parents are already technically isolated from their children and the ethical and moral foundations have been eroded to such an extent that any sense of guilt is radically lessened, so now parents, in the squeeze by the financial environment and the corporate brainwashing that they MUST HAVE, MUST RUSH OUT and GET, MUST GIVE, now make the excuse that to make ends meet, they both, mother and father, must have jobs.

(No one seems to catch on that they’re being satanically manipulated by the corporations, the educators, the service providers. Nope! They’re zombies now, they don’t have to think. No brain left, you see! That’s why the movie zombies have to eat brains…they have to replace their own brain they sacrificed to the government, unions and corporations!). But now we have “After School Activities Programs” and Community Teen Centers, Youth Centers, etc. that gather the young people together, away from home, family, parents, and become the surrogate home, family, parents to the children. All they are are Nazi, Stalinist, revolutionary Chinese youth camps, and they have the same effect: Separate the children from the home, family, parents; gather them into one place; make them feel good and liked there; replace the home, family, parents with a new home, family, and new “parents.” Get it yet? Sure, you rationalize the whole thing and think you “need to work to make ends meet,” that “you need to give the kids the latest brain-dissolving handheld toys,” that you need “to rush out and buy that product,” that everyone in the family “needs their own vehicle” (so that they can rush out and leave the home, family, parents and get to the youth or teen center, indoctrination camp.). No guilt anymore! Everyone has his or her addiction. Everyone’s a zombie.

Nobody needs to care. Everyone needs an assault weapon (to finish off all the other zombies). Do your hear the evil Lord [In]Sidious sniggering in the confusion of your life, now?

FEAR IS ONE OF THE MOST POWERFUL MOTIVATORS, CONTROLS, WEAPONS!

Zombie Teachers

Zombie Teachers

Zombification of Education. Well, I started out talking about PowerPoint masturbation and presenter self-pleasuring. I raised the question if what we are seeing, the total alienation of the audience by the presenter, total unawareness of the audience, is that what’s happening in the classrooms? I then provided you, dear readers, with a tour of what I see is going on right under unseeing eyes: the zombification of the people. Yes, we are so blind that we sheeple along to the drumbeat of the propagandists, our richly lobby-bribed elected officials, the corporations, and a federal government too big to care and money-making-bailout-sponges the propagandists tell us are too big to fail. But what we are really missing, so tragically missing is the true tragedy right here, in our own communities, right in your own home: the zombification of the family! We used to hear that “education starts in the home, formation in the churches, training in the schools.” Where has all that wisdom gone? We are becoming a nation of digitized, electronic junkies. We are becoming a society of ethically cleansed, amoral, brainless, starving zombies. Why? Because it’s so easy. That’s why.

We like easy. But when you actually think about it it’s catastrophic! Take, for example, electronic communications. Before the birth of the transistor radio way back in the 1960’s, people sat home and listened to the radio together; with the transistor radio, the migration genes were facilitated, and you could listen on your own, while on the move! Then came the computer and e-mail and online searches. No more sitting down and writing a nice card or going to the library, seeing friends, socializing, browsing the stacks. Now you could sit in a dark cubicle or in a corner of your bedroom and get it all! But even then you still had to go out, face the world, shop, negotiate, pay bills.

No more, my little zombies! Just isolate yourself in your dark little corner and Bingo! It’s all done…digitally. Eating out in a restaurant or a diner used to be a social ritual. Forget about that, too! Just look around you: couples sitting at the same table, each one looking blankly down at their lap. It used to be that when you saw something like that you yelled: “Hands on the table!” No more, my little zombies! All the self-pleasuring now is done…digitally!

So the universities came up with another rain-making, revenue generating, cost-saving strategy: online degrees. No more physical interpersonal social learning experiences. Just sit in your dusty, smelly, infested corner and “earn a degree.” It’s that simple, simpletons!

Worse still, our educators and the boards of education are caving to an idiotic decree, now law, that mandates that our schools go digital! Now if this isn’t a conspiracy by the information technology lobbies, the computer and software lobbies, I must have come down with the last shower!

Freud, Piaget, Ainsworth, Watson, Bandura, Kohlberg and others all have theories of human development, of stages of human moral and character evelopment and all of them take into consideration the importance of human physical interaction.

One Instructor, One Lesson for All

One Instructor, One Lesson for All

Almost every magazine and journal has recently published articles on the importance of human contact in healthy human development and the consequences of “isolation.” The studies and research on which these articles are based is done by scholars and academics, scientists. Why is it all lost on our educators? The Answer: Unions and Lobbies! MONEY. And our federal and state education pundits are all in the union and lobby pockets! That’s why the New York State Education Department has told schools to start planning for the flatscreen teacher–all of education will be cleansed of the personal role model in the classroom, the adored teacher (what’s left of any real role models in the classroom). One standardized model will present one standardized presentation over fiberoptic delivery or satellite hookup. All zombies will get one standardized program of instruction. All little zombies will be uniform in their thinking. All parent zombies will be eliminated from the picture (until tax time comes). The entire world will be ZOMBIFIED!

Which Way Is God?!?

Which Way Is God?!?

Nowadays Even God Comes in 29 Different Flavors. Religion and faith, too, has been zombified by the media and by the courts. People are spiritually lost, impoverished. They know there’s something more than the new idols of cars, money, handhelds, digital friends. The human spirit feels drawn to something else! And the free market economy, atheist capitalism is right there to meet the need! My question is Why? if so many people are searching that someone doesn’t get the message that they’re not finding what they need. Just driving around the area we see more different churches than Heinz has soups! What is it that all these churches are attempting to answer but don’t seem to be doing? An interesting fact is that Episcopalians are defecting to Roman Catholicism; Roman Catholics, fundamentalists, Evangelicals, and others are flocking to the Eastern Orthodox Church! The reasons? Here are just a couple:

  • the reductionism, barreness, and minimalism in most faddish, modern faith communities
  • a search for a sense of mystery and majesty in worship
  • a search for a joyful and confident, credible celebration of the liturgy
  • a commitment to the role of tradition as a supplement/complement to the Bible as a source for theology
  • an experience of a well-defined sense of identity in faith tradition rooted in a historical consciousness of the early koinonia / chabad
  • a heritage of spiritual perseverance tested by modern challenges, even persecutions.

The Powers had to Make God Politically Incorrect in our Schools and Public Institutions.

Why? Because a belief in God and freedom to speak about God could possibly remind us that we have the freedom, the chutzpah (Hebrew: audacity) to Argue with God would this would create a dangerous situation in which the citizen could challenge the Powers. Hell, if Abraham and Job could argue with God, why shouldn’t we challenge the Powers?

One possible explanation is that the general zombification we are witnessing is expressing itself in confusion and derailment relating to spirituality and the search for Ultimate Truth, a search for our own identity. The causes of the general zombification include those discussed above. The solutions don’t need to be discovered, they’re already under our noses, we need only to see and acknowledge them.

Believe!Be Afraid, Be Very Afraid!

Believe!
Be Afraid, Be Very Afraid!

The Editor

P.s. If you’ve gotten this far, you deserve a little gift! I’ve found an interesting article, very short, that goes through seven technologies that George Orwell describes in his novel, 1984, and that have become reality in 2013! The man was a seer, a prophet! Read the short article with my best wishes. Click 7 sinister technologies from Orwell 1984.