Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2008. / Includes bibliographical references (leaves 299-317)

Revision of Thesis (D.Min.)--Fuller Theological Seminary, School of Theology, 2004. / Includes bibliographical references.

Thesis (D. Min.)--Erskine Theological Seminary, 2004. / Abstract. Includes bibliographical references (leaves 82-84, 107-108).

This thesis is the first study of Church of Scotland chaplains serving with the Army during the Second World War. It explores the way in which the Church of Scotland accepted the challenge of the Second World War and how the Presbyterian chaplains were recruited, trained and how they performed their ministerial duties under wartime conditions. The thesis opens with an examination of the Church of Scotland during the inter-war years, with particular attention to the background of those ministers who were ordained in the 1930s and who were later recruited as Army Chaplains from 1939-45. The discussion highlights pacifism, anti-Semitism, and the Scottish response on the German Church struggle. The thesis then considers from a Scottish perspective the history of the Royal Army Chaplains' Department and the involvement of the Church of Scotland Chaplains' Committee in looking after the interests of Presbyterian chaplains and Scottish soldiers at home and overseas. The thesis considers the factors which led ministers to enlist as chaplains, and assesses the training which they received. It shows how Scottish chaplains integrated with both officers and men and the contribution they made to the moral and spiritual life of many units. Inevitably a number of chaplains were captured in the course of their duty and taken as prisoners of war. This thesis includes a chapter on ministry in the POW camps. The thesis includes two case studies on the wartime experiences of the Very Rev Prof. T.F. Torrance and the Very Rev Dr. R. Selby Wright. Torrance was enlisted into the Church of Scotland Huts and Canteens organisation and saw active service in Italy. Selby Wright meanwhile enlisted as a TA chaplain in 1939 but was later seconded to the BBC as the "Radio Padre". Finally, this thesis concludes with a chapter in which the chaplains are allowed to reflect on their wartime experience and an assessment is made of the overall work and worth of this particular wartime ministry.

It is critical that anyone responding to a traumatic event must be able to fulfill his or her purpose in the situation. The US Army Chaplain must be prepared to provide valued minisry during times of traumatic injury and death in a combat environment. The purpose of the investigation was to establish core ministry actions based upon identified common expectations and standards between chaplains, officers, and Soldiers of their command relating to ministry during times of traumatic injury and death in a combat environment. The intent was met though a series of steps beginning with the identification of the problem that US Army Chaplains have not been adequately prepared for the task of Combat Trauma Ministry. A review of current scholarship in the field demonstrated that significant works on Combat Trauma Ministry are almost non-existent. In order to accomplish the investigation two research methodologies were employed. There was use of quantitative data and large scale use of qualitiative research. The qualitative research provoed to be particualrly useful becauise of its focus on the study of problems in the social context. Research of the issue began with an examination of chaplain qualifications. This included a rebiew of the educational and ministerial prerequsities applicants must meet. A study of the training provided by the Army to those newly entering the US Army Chaplain Corps follows. This process revealed the challenges posed in trying to teach clergy from civilian parishes tom minister in the Army context of which many have no experience. The heart of the research is the body of interviews of chaplains, officers, and Soldiers. These personal accounts of ministry done, and failing to be done, with the theological impetus behind it provided the groundwork from which to draw the research conclusions. The research concludes that preparation for Combat Trauma Ministry within theArmy is still lacking but improving. In order to covercome remaining deficiencies individual chaplains, supervisory chaplains, and the US Army Chaplain Corps need to personally and professional augment training to ensure that the Chaplain Corps' Core Competencies Continuum - Nuture the Living, Care for the Wounded, and Honor the Dead - are adequately performed. The research identified three priorities of ministry to accomplish this intent. They are: Maintain Composure, Give them Something Tangible, and Share in the Burden. Finally, there is the recognition that the US Army Chaplain Corps must become more stringent in three specific concerns: Training and Qualification standards, developing self and supervisory care for chaplains, and prepating for the long-lasting effects of combat exposure and PTSD with a Soul Care emphasis.

This study was motivated by the researcher’s experience of working in end-of-life care and by the literature review which revealed a gap in the knowledge and understanding of the role of religious methods as complementary approaches in managing the experience of living with a life-limiting illness in Taiwan. Trans-cultural issues are extremely important to end-of-life care. In Taiwan, patients approaching death have used religious methods as complementary approaches to manage the experience of living with a life-limiting illness, and religious belief systems shape patients’ understandings of what is happening. Current literature coupled with the experience of palliative care personnel identified that some patients with religious persuasions were refusing western medical treatments when they recognised that they were in the end stage of disease because they believed that these treatments could not control death and rebirth. However, few studies have discussed this experience and its meaning. Buddhist chaplains, as providers of supportive palliative care services through therapeutic care, have presented their understanding of the way that people move towards death and dying in Buddhist temples, universities, and in public speeches, but not often in hospitals. Buddhist chaplains’ life experience and interpretations influence the thinking processes and decision-making of many of those they come in contact with, especially those who share the Buddhist faith. However, few studies have demonstrated the way in which patients have made use of religious methods as complementary approaches from the perspective of hospice palliative Buddhist chaplains. The perspectives and work of hospice palliative Buddhist chaplains regarding “hospice palliative care” and patients’ use of religious methods as complementary approaches in end-of-life care in Taiwan were explored. The research questions were: (1) How do the Buddhist chaplains define “hospice palliative care”? (2) How do Buddhist chaplains use Buddhist religious methods as complementary approaches in clinical end-of-life care? (3) What are the experiences of Buddhist chaplains regarding the patients’ use of Buddhist religious methods as complementary approaches in clinical end-of-life care? (4) What are the opinions of Buddhist chaplains regarding patients’ use of Buddhist religious methods as complementary approaches in clinical end-of-life care? Charmaz’s (2006) constructivist grounded theory method was adopted. Data collection used triangulation and included demographic questionnaires, semi-structured face-to-face interviews, field notes, and written memos. Purposive sampling was used to recruit participants with rich working experiences in clinical end-of-life care. Twenty female and two male Buddhist chaplains aged between 33 and 67 years old participated. Charmaz’s (2006) constructivist grounded theory, which included comparative method, and three analytical phases (initial coding, focused coding and theoretical coding) informed the data analysis. The findings demonstrate that Buddhist concepts of death, the process of dying, and the ethics and tools of the Buddhist religion formed the basis of the practice of the chaplains who regarded compassionate care and Mahayana Buddhism as the main content of Buddha’s teachings. All participants used aspects of Buddhist philosophy to define “hospice palliative care”. The final theoretical framework emerged from the data to provide a structure to interpret “the dynamic process of compassionate care”. Compassionate care is a multifaceted, dynamic phenomenon practised by the chaplains. Mahayana Buddhism provides the specific tools through which they interacted with patients creating a sacred relationship that allowed patients to understand their context and cope with their end-of-life experiences. The thesis concluded that Buddhist chaplains’ understanding of compassionate care was influenced by their educational background, hospice training courses, and Buddha’s teachings to enable them to play important roles in end-of-life care in Taiwan. Recommendations are made for future studies to test the theoretical framework regarding “the dynamic process of compassionate care” with different professional staff such as nurses, psychologists and mental health physicians. The findings are also relevant for future government policy concerning the financial cost of end-of-life care which is currently provided by Buddhist chaplains from a Charity rather than by Taiwanese National Health Insurance. Finally it recommends that the findings inform the future education of medical and nursing students and staff in hospice end-of-life care in Taiwan.

Born in London in 1791, George Augustus Middleton attended Cambridge University but failed to graduate. Ordained priest for the Colonies in 1819, he arrived in Sydney, New South Wales, in January 1820 and shortly after commenced work as Assistant Chaplain at Parramatta in the role of locum tenens for the Reverend Samuel Marsden. In 1821 he was appointed to the convict settlement of Newcastle, where, over the ensuing five and a half years he found himself in constant conflict with both the military and ecclesiastical authorities because of his perceived absenteesim and his agricultural dealings. His conflict with the Commandant of Newcastle, Major James Morisset, originated from his perceived interference in, and condemnation of, Morisset’s disregard for the Sabbath and Christian morality. Relations between the two men broke down completely and Middleton found himself criticised from the Governor down and very much isolated. In 1825, Archdeacon Thomas Hobbes Scott, a former secretary to Sir Thomas Bigge during Bigge’s enquiry into the state of New South Wales, arrived in Sydney and commenced the first structural organisation of the antipodean Anglican Church. Almost immediately relations between Scott and Middleton deteriorated to the point where, in 1827, Middleton resigned and moved to his land grant at Paterson, about 70 kilometres from Newcastle. Scholars since then have incorrectly seen the main cause of their conflict as Middleton’s perceived absenteeism, unaware that far greater differences existed. To Scott, Middleton was an incompetent administrator, a lax pastor and unfit for ministry. After resigning, Middleton acted as a pastor, farmer, Justice of the Peace and community member until 1832, when, forced by drought, he moved to Sydney where he established a school by which to support himself and his family. In 1836, William Grant Broughton, formerly the Archdeacon of Australia, and later the first and only Bishop of Australia, returned from England, and in 1837, licensed Middleton to the parish of Butterwick and Seaham. There Middleton served as pastor until his early death in 1848. / Masters Thesis

Thesis (D. Min.)--Boston University, 2001. / Abstract. Includes bibliographical references (leaves 152-159).

Project (D. Min.)--New Orleans Baptist Theological Seminary, 2008. / Abstract and vita. Includes final project proposal. Includes bibliographical references (leaves 145-149, 52-55).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2003. / Vita. Abstract. Includes bibliographical references (leaves 158-173).