Thesis (D. Min.)--Phoenix Seminary, 2007. / Abstract. Includes bibliographical references (leaves 211-223).

Many scholars have written about the role of spirituality in health care. One mechanism for incorporating spirituality into the care of patients is to integrate clinically trained chaplains into hospital care teams. We examined in a mixed-methods fashion, the effects of this type of integrated care team within a teaching hospital setting. The quality and impact of chaplain involvement were studied from patient and physician-in-training perspectives, using data from more than 200 patients and physicians in training. Findings clearly show that clinically trained chaplains can contribute meaningful expertise and real value to the quality and comprehensiveness of patient and physician experiences.

The practice of Military Chaplains has been studied from various angles (sociological, historical, ethical) except from an empirical homiletical perspective. What do military chaplains do when they preach, if ‘preaching’ is the correct label for their (religious) speeches. This paper provides a first introduction to study the actual sermons of military chaplains in order to contribute to homiletical theory. It presents the outline of a research design and presents some of its initial results. The paper is based upon 10 sermons by army and naval chaplains within the context of peacekeeping missions. Three concepts emerge from these data, focussing upon the homiletical activity of military chaplains. They redefine the liturgical conditions for preaching, they witness to sources of wisdom, and they dignify the individual soldier in the presence of Christ. The paper closes with a proposal to understand religious discourse in the military context by presenting a tentative typology that is based upon the ceremonial setting of discourse and its religious referentiality.

No description available.

This Applied Research Project (ARP) utilized qualitative research, specifically hermeneutic phenomenology, to investigate the vital roles of chaplains in healthcare during the COVID-19 pandemic. Chaplains played a significant role in providing spiritual care to patients, their families, and staff during the pandemic. Since there were limited studies about the role of chaplains during the pandemic, this research project adds to the knowledge and resources of what is known about the role of chaplains amid the pandemic. In this qualitative study, I convened and interviewed five Board Certified Chaplains (BCC) to identify their role during the height of the COVID-19 pandemic. This research shows the different roles of chaplains, the interventions they used, the challenges they experienced, and the changes in their roles because of the pandemic. The result of this study tells us that the chaplain's role did not change; chaplains continue to provide spiritual care. What changed was the implementation of the care they provided and the shifting of their priorities.

This thesis aims to describe American Military Chaplains’ thoughts and concerns on secularism and religious pluralism in the Millennial generation. The goal is to analyze how a potential change in this generation affects the chaplain’s role. The method is in-depth semi-structured interviews with three chaplains from different service branches. The main finding is that they detect a substantial decrease in religiousness, which follows overall trends in society. Their experience is not that pluralism is gaining substantial ground, rather it is that a large portion of the troops are indifferent to religion. Even so, they do not experience a decrease in interest or need for their services, since counselling is an increasing part of their workload. The ambiguity of their role is mostly perceived as a challenge to balance their religious task with non-religious counselling/coaching and practical duties as an officer.

Chapter 1 discusses the research proposal of the study. In this proposal the problem statement was identified and described, for example it is shown how the diverse religious work-force is being managed and ministered to by a traditional chaplain as if it shared a religion similar to that of the chaplain. Further this chapter discusses the research methodology, which clearly indicates the path that would be followed in this research. Chapter 2 looks at the profile of the South African Police Service (SAPS) in general. It has been shown that the SAPS forms a critical component of the criminal justice system. The objectives, mission and vision of the SAPS has been clearly outlined as aspiring to create a crime free society for all the inhabitants of South Africa. The SAPS would only acquire this vision through executing its tasks within the framework of the Human Rights Act. Chapter 3 focusses on the historical development of the chaplaincy in the SAPS since its inception during the year 1952 until the democratic dispensation in 1994. The pioneers behind the formation of the chaplains' corps are discussed. Lastly, the appointment procedure, the functions and the characteristics (qualities) of chaplains are looked at. Chapter 4 considers the various perspectives of culture and cultural particulars as a basic theory of the study. The latter has clearly indicated that people's views and understanding of certain things differ completely. Hence the need for proper cognisance of cultural diversity by the chaplain. Chapter 5 examines the concept of stress in the context of the SAPS. The stress-inducing factors, the impact of stress on SAPS members as well as the role of the chaplain in the management of stress levels is discussed. Chapter 6 explores the theology of death and the bereavement process (stages) to be followed generally. The role of the chaplain in this regard is shown. Chapter 7 is the quantitative investigation, whereby questionnaires elicited the views of both the policemen and women about the Chaplain Service ministry. Chapter 8 discusses the conclusions of chapters: 4, 5, 6 and 7 and synthesises them into one comprehensive idea. The reason behind this is that this study has to provide a model to be developed, which would better enable the chaplain to function across both cultural and religious lines. / Religious Studies and Arabic / D.Litt et Phil.(Religious Studies)

Chapter 1 discusses the research proposal of the study. In this proposal the problem statement was identified and described, for example it is shown how the diverse religious work-force is being managed and ministered to by a traditional chaplain as if it shared a religion similar to that of the chaplain. Further this chapter discusses the research methodology, which clearly indicates the path that would be followed in this research. Chapter 2 looks at the profile of the South African Police Service (SAPS) in general. It has been shown that the SAPS forms a critical component of the criminal justice system. The objectives, mission and vision of the SAPS has been clearly outlined as aspiring to create a crime free society for all the inhabitants of South Africa. The SAPS would only acquire this vision through executing its tasks within the framework of the Human Rights Act. Chapter 3 focusses on the historical development of the chaplaincy in the SAPS since its inception during the year 1952 until the democratic dispensation in 1994. The pioneers behind the formation of the chaplains' corps are discussed. Lastly, the appointment procedure, the functions and the characteristics (qualities) of chaplains are looked at. Chapter 4 considers the various perspectives of culture and cultural particulars as a basic theory of the study. The latter has clearly indicated that people's views and understanding of certain things differ completely. Hence the need for proper cognisance of cultural diversity by the chaplain. Chapter 5 examines the concept of stress in the context of the SAPS. The stress-inducing factors, the impact of stress on SAPS members as well as the role of the chaplain in the management of stress levels is discussed. Chapter 6 explores the theology of death and the bereavement process (stages) to be followed generally. The role of the chaplain in this regard is shown. Chapter 7 is the quantitative investigation, whereby questionnaires elicited the views of both the policemen and women about the Chaplain Service ministry. Chapter 8 discusses the conclusions of chapters: 4, 5, 6 and 7 and synthesises them into one comprehensive idea. The reason behind this is that this study has to provide a model to be developed, which would better enable the chaplain to function across both cultural and religious lines. / Religious Studies and Arabic / D.Litt et Phil.(Religious Studies)

This thesis deals with the pastoral and social work in prison service. In the theoratical part I focus on European trends in prison service in some European countries and in the Czech Republic, on the mission and tasks of prison pastoral services, particularly the sense and practice of pastoral service in prison service. I outline all Churches working in prison pastoral service, the possibilities of their work in prison {--} mainly legislation. I describe the ecumenical process in prison service. The work also describes social work with people under custody or sentence, and finally the Code of Ethics of social workers in the Czech Republic. The practical part concerns the opinions and experience of chaplains working in prison pastoral care.

Summaries in English, Afrikaans, Tsonga and Zulu / This study was driven by an observation by the Chaplain’s office in the Soweto East Cluster and its satellites for the need of a practical theological coaching intervention between the SAPS management and officers on the ground. The coaching intervention mentioned above would be focused largely on the challenge of the mental anxiety caused by the nature of work carried out by the SAPS in relation to its intentions to make the nation a more safe and secure environment for the citizens of South Africa. Naturally, the men and women who staff the SAPS are as human as the rest of us and therefore their state of mental health must not be separated from the rest of the nation. While the intervention is seen as necessary, it is not a replacement of other highly specialised interventions within the SAPS; it must be considered as complementary in the context of a socio- scientifically informed Practical Theology. The Zenith of Its contribution is therefore an attempt to harness the spirituality of officers in concurrence with the psychological and emotional aspects of their work. The study proceeds from the assumption, ‘no work unit is an island,’ thus, it argues for a dynamic synthesis of a practical-theological and psychological interaction of resources in the context of a systems thinking framework. While there are no rigid patterns in the dynamic work of the SAPS, an informed coaching mechanism will provide an informed theoretical synthesis for a robust on-the-ground decision-making process when urgently called upon. This study contends that, this is a paradigm shift from the traditional patterns of top-down management that so often lead to crises situations. The Chaplain’s office is seen as a strategic partner in this initiative given its non-threatening placement within the SAPS systems of work in relation to highly specialised services. / Hierdie studie was gedryf deur n waarneming by die kapelaan se kantoor in die Soweto Oos area en die satelliet kantore vir 'n behoefte van n praktiese teologiese afrigters intervensie tussen die SAPS bestuur en offisiere op grond vlak. Die afrigters ingryping bo genome, sal grotendeels fokus op die uitdaging van geestelike angstigheid veroorsaak deur die omvang van die werk wat gedoen word deur SAPD in verwantskap met die bedoeling om vir die nasie n veilige en beskermde omgewing te skep vir all inwoners van Suid Afrika. Die mans en dames is natuurlik net menslik soos die res van ons en daarom kan hulle geestelike gesondheid nie geskei word van die res van die nasie nie. Terwyl die ingryping noodsaaklik is is dit nie 'n vervanging van ander hoogs gespesialiseerde intervensies in die SAPD nie. Dit moet beskou word as 'n bydraende faktor in die konteks van wetenskaplike praktiese teologie. Die impak van die bydra is dus 'n poging om die geestelike welstand van offisiere te beheer in samewerking met die psigologiese en emosionele aspekte van hulle werk. Die studie beweeg van uit die aanname dat geen werk 'n eiland is nie. Dit argumenteer dat dinamiese samewerking van praktiese en psigologiese interaksie van bronne in die konteks van 'n system denke raamwerk. Terwyl daar geen vasgelêde patrone is in die dinamiese werk van die SAPD nie, sal 'n ingeligte afrigters meganisme help om n ingeligte teoretiese sintese vir 'n ernstige grond vlak besluitnemings proses te hê wanneer dit gevra word. Hierdie studie gaan van die veronderstellings dat n paridigma skuif geneem word van die tradisionele patrone van bestuur van bo na onder wat meestal lei tot krieses bestuur. Die kapelaan se kantoor word gesien as a strategiese vennoot in hierdie initiatief siende dat dit nie intimiderend geplaas is binne die SAPS systeem van werk in verhouding met hoogs gespesialiseerde dienste. / Lolu cwaningo lwasungulwa emveni kokuthi ihovisi likaChaplain elikwisifunda sase Mpumalanga ne Soweto laqaphela ukuthi abasebenzi abangamaphoyisa badinga usizo ngokwesimo somqondo-nkolo kuwo wonke amazinga okusebenza. Lokhu kususwa yimiqondo-simo ababa kuyona njalo uma bebhekana nezinselelo zomsebenzi wabo ezibhekene nokuphephisa isizwe. Lolu sizo abaludingayo kumele lubhekane nokuthi nabo bangabantu njengabo bonke abantu. Loluhlelo alubukeli phansi ezinye izinhlelo ezikhona embuthweni wamaphoyisa kodwa luzama ukuncedisana nazo zonke ezinye izinhlelo ezihlose ukulekelela isimo mqondo sabasebenzi bokuvikela umphakathi. Lengxenye yohlelo ibheke kakhulu ekulungiseni isimo somqondo ngakwezomoya. Loluhlelo lukulungele ukubheka wonke amacala esimo mqondo ngokwesimo sempilo, isimo sokholo kanye nayo yonke eminye imixhantela ebukeka inomthelela ekulungiseni noma ekukhuliseni impilo-mqondo yamaphoyisa. Lobu budlelwano bubukeka buhlukile kunalobu obujwayelekile ngoba buvula amathuba okuthi amaphoyisa abe yingxenye yohlelo olungawasiza abe engaphoqelekile ukuba yingxenye yalolohlelo. Ngokuthi ihovisi likaChaplain alikhethi macala yingakho lobuhlobo bubukeka sengathi bungaba nemiphumela emihle kunezinye ezike zabakhona ngaphambilini. / Dyondzo leyi yi hlohloteriwe hi leswi nga lemukiwa hi hofisi ya Mufundhisi-Wa-Maphorisa eka muganga wa Soweto-Vuxa ni swiyenge leswi va tirhisanaka na swona, va vona ku pfumaleka ka nghenelo-mpfuneto wa vudzaberi lebyi nga ni dyondzo yo khomeka ya ntivo-vukwembu exikarhi ka vufambisi bya vukorhokeri bya xiphorisa bya Afrika-Dzonga ni maphorisa entirhweni. Vudzaberi lebyi hlayiweke laha henhla a byi ta va byo xiyisisa hi vuenti ntlhontlho wa ku karhateka ka miehleketo loku vangiwaka hi muxaka wa ntirho wa xiphorisa mayelana ni ku tiyimisela ka xona ku pfuneta ku vumba rixaka leri hlayisekeke, leri nga ni ntshamiseko. Hambi leswi vudzaberi lebyi byi nga bya nkoka, a byi fanelanga ku bakanyela e tlhelo ni ku teka ndhawu ya mimpfuneto yin'wana leyo hlawuleka leyi se yi nga ku tirheni exiphoriseni, kambe byi fanele ku voniwa tanihi ndlela yo seketela hi ku languta hi ku katsakanya dyondzo yo khomeka ya Ntivo-vukwembu leyi nga ni risima hi ku languta ntshamo wa vutomi lowu tiyisisiweke hi vumbhoni bya xisayense. Xikongomelo-nkulu xa mpfuneto lowu i ku ringeta ku tiyisa vutomi bya ximoya bya maphorisa hi ku tirhisana ni miehleketo na ku titwa ka vona entirhweni. Dyondzo leyi yi pfelela eka ku teka tanihi ntiyiso ntshaho lowu nge 'ku hava xiphemu xa ntirho lexo kotisa xihlala ku tiyimela xoxe', hi ndlela leyi, ntshaho lowu wu koxa leswaku ku va ni ku katsakanya swiyenge swo hambana hambana. Hambi leswi ku nga ri ki ni mikhuva yo nonohela ncinco exiphoriseni, ndlela ya vudzaberi lebyi fambisanaka ni vutivi yi ta tisa matirhelo ya vutlhari yo pfuneta ku teka swiboho leswi vupfeke loko ku va ni xilaveko xa sweswo. Dyondzo leyi yi ri xikolo-kolo leswi i ku cinca lokukulu ni ku dzuvula ku huma eka mikhuva ya xikhale ya muxaka wa vufambisi byo kombetela hi tintiho, swi nga swona leswi vangaka swiyimo swa mintlimbo ni nkelunkelu. Hofisi ya Mufundhisi-Wa-Maphorisa yi voniwa tanihi mukondleteri wa nkoka eka xipimanyeto lexi hi ku ya hi ndzima leyi boxiwaka hi hofisi leyi hi ku pfumala nxungeto eka matirhelo ya xiphorisa ya vukorhokeri byo hlawuleka ni bya risima. / Practical Theology / M. Th. (Practical Theology)