Prisons have been a both a curiosity and an interest of mine at various times in my life. On occasions in my childhood I drove with my parents past the prison at Long Bay, in Sydney, New South Wales. It was a frightening, but fascinating place. My gaze was fixed on the grounds of the prison, both hoping and fearing to sight an escapee. Later, as a tertiary social work student with an interest in the concept of social control, my thoughts were sometimes focused on the prison. However, it was not until the early part of 1993 that I actually entered a prison. I was then in the final year of my ordinand studies. I had elected, in one of the Field Education components of my studies, to spend time in the Chaplaincy Department of the Long Bay prison in Sydney. The experience was a very significant one in that it was to raise difficult, but fascinating questions for me about the role of religion and the clergy in the prison. During my placement at Long Bay I observed much which strongly suggested that religion and the clergy (chaplains) occupy a peripheral place in the prison system. I was also puzzled by the role of the chaplains, and here I refer to the Protestant chaplains, the only chaplains with whom I had contact. From the perspective of one trained in both social work and theology, it seemed to me that the chaplains were performing many of the same tasks, which one would expect to be performed by the prison welfare staff. In fact it was with difficulty that I could identify anything distinctively 'religious' in the role of the chaplain who, it seemed to me, functioned as something of a quasi welfare professional. It was also very apparent to me that the chaplains had a low profile in the prison; at Long Bay even the chaplaincy offices were outside the prison walls. The chaplains were like exiles, an image which stayed with me long after my placement in the prison had ended. These observations presented a stark contrast to the centrality of religion and the chaplain in the penitentiary, the fledgling prison of the nineteenth century. The chapels in the contemporary prisons, some of which I had seen photographs of, were curiosities. The very prominence and size of the chapel in many of the prisons, both in New South Wales and Britain, many of which were built in the nineteenth century, symbolised the decline of religion from its position of centrality. Religion's function in the contemporary operations and theoretical underpinnings of the prison is marginal by comparison with the penitentiary. The prison chapel is now curiously anachronistic, being used extensively for secular purposes, such as the screening of movies, the holding of various meetings, and sometimes for sports. The liturgical and sacramental functions to which the chapels were dedicated are all but absent, at least for the Protestant chaplains.

Prisons have been a both a curiosity and an interest of mine at various times in my life. On occasions in my childhood I drove with my parents past the prison at Long Bay, in Sydney, New South Wales. It was a frightening, but fascinating place. My gaze was fixed on the grounds of the prison, both hoping and fearing to sight an escapee. Later, as a tertiary social work student with an interest in the concept of social control, my thoughts were sometimes focused on the prison. However, it was not until the early part of 1993 that I actually entered a prison. I was then in the final year of my ordinand studies. I had elected, in one of the Field Education components of my studies, to spend time in the Chaplaincy Department of the Long Bay prison in Sydney. The experience was a very significant one in that it was to raise difficult, but fascinating questions for me about the role of religion and the clergy in the prison. During my placement at Long Bay I observed much which strongly suggested that religion and the clergy (chaplains) occupy a peripheral place in the prison system. I was also puzzled by the role of the chaplains, and here I refer to the Protestant chaplains, the only chaplains with whom I had contact. From the perspective of one trained in both social work and theology, it seemed to me that the chaplains were performing many of the same tasks, which one would expect to be performed by the prison welfare staff. In fact it was with difficulty that I could identify anything distinctively 'religious' in the role of the chaplain who, it seemed to me, functioned as something of a quasi welfare professional. It was also very apparent to me that the chaplains had a low profile in the prison; at Long Bay even the chaplaincy offices were outside the prison walls. The chaplains were like exiles, an image which stayed with me long after my placement in the prison had ended. These observations presented a stark contrast to the centrality of religion and the chaplain in the penitentiary, the fledgling prison of the nineteenth century. The chapels in the contemporary prisons, some of which I had seen photographs of, were curiosities. The very prominence and size of the chapel in many of the prisons, both in New South Wales and Britain, many of which were built in the nineteenth century, symbolised the decline of religion from its position of centrality. Religion's function in the contemporary operations and theoretical underpinnings of the prison is marginal by comparison with the penitentiary. The prison chapel is now curiously anachronistic, being used extensively for secular purposes, such as the screening of movies, the holding of various meetings, and sometimes for sports. The liturgical and sacramental functions to which the chapels were dedicated are all but absent, at least for the Protestant chaplains.

In today’s hectic society, opportunities to receive pastoral care and to participate in relevant adult or continuing education are greatly valued by organisational employees. For the police community in the English-speaking world, police chaplains have emerged as a group of professionals in police organisations providing specialised pastoral care and associated education to their constituents. As a relatively new community of practitioners, little is known about the emergence of this group in terms of its needs for learning, education and support and processes of acquisition of knowledge and skills. Major purposes of this study were to explicate the learning engaged in by police chaplains to become a professional practitioner and to project the role for future sustainability for all stakeholders. This is the first doctoral thesis to examine the development and practice of police chaplaincy in New South Wales (Australia), New Zealand and the United Kingdom. It was argued that neither police chaplains themselves nor the police communities they serve understand the potential of the role and implications for future learning and performance of that role. Prior to this study, there were no strategies in place to assess consequences of change, to address work-related problems or to determine future training. Consequently, this study explored how police chaplains perform their role so they could better justify the value of their roles for multiple stakeholders and make suitable professional development plans and strategies to improve services, address work-related problems adequately and respond appropriately to social changes. In order to understand and articulate the experiences of police chaplains, a reflective analysis was provided of the work of practising police chaplains in New South Wales, Australia, and a comparative study of police chaplains in New Zealand and the United Kingdom. The qualitative research design was interpretive and used ethnography and autoethnography as methodologies. The researcher is a police chaplain herself and is a current member of this professional group in New South Wales and was for a period of time in New Zealand. Four key objectives guided the inquiry and were addressed in determining an explanatory framework in the literature review and in the findings and discussion chapters. The first objective was to investigate the nature of the professional police chaplain. The findings suggested that police chaplains were male or female, ordained or lay, highly educated and pastoral and have a passion for policing. They are professional in nature from their qualifications as a minister, practising professionalism in their role as minister and chaplain and behaving appropriately as a professional. It was discovered in this study that because police chaplains largely act alone they have developed four distinct ‘walking styles’ of having a presence and performing their role in a police station or other venues. The second objective to explicate the nature of police chaplaincy culture focused on kinship among police chaplains and incorporated notions of community of practice, culture and identity. The findings showed that kinship was a useful explanatory concept for analysing the culture of police chaplaincy. It became evident in the study that learning, belonging, connecting, participating and knowing were essential in the police chaplain’s role in complex and diverse communities of practice and various community and organisational cultures that influenced their identities as a minister, chaplain and pastoral carer. The third objective was to identify the major challenges faced by police chaplains. The findings indicated that police chaplains consistently faced challenges in representing the spiritual to police, managing their time, finding best practices, being credible and understanding others relationally as well as attending critical incidents in their ongoing honorary position. Senior Chaplains played an important role providing the support and training that police chaplains require for their ongoing practice while mentors and/or spouses also provided necessary time to listen to the police chaplain’s challenging day. The fourth objective was to examine the professional development and training of police chaplains. The findings revealed that training offered to the honorary police chaplain was minimal and did not meet the police chaplains’ needs. Strategies including a program of continuing professional education have been suggested to enhance training and development for the future of police chaplaincy. Police chaplains interviewed for this research have given a broad range of perspectives making this exploratory study a significant contribution towards capturing the culture of police chaplaincy for the first time. This exposition of the work of police chaplains contributes to setting future directions for police chaplaincy practice and research enabling a better service for police officers and staff of police services worldwide.

In today’s hectic society, opportunities to receive pastoral care and to participate in relevant adult or continuing education are greatly valued by organisational employees. For the police community in the English-speaking world, police chaplains have emerged as a group of professionals in police organisations providing specialised pastoral care and associated education to their constituents. As a relatively new community of practitioners, little is known about the emergence of this group in terms of its needs for learning, education and support and processes of acquisition of knowledge and skills. Major purposes of this study were to explicate the learning engaged in by police chaplains to become a professional practitioner and to project the role for future sustainability for all stakeholders. This is the first doctoral thesis to examine the development and practice of police chaplaincy in New South Wales (Australia), New Zealand and the United Kingdom. It was argued that neither police chaplains themselves nor the police communities they serve understand the potential of the role and implications for future learning and performance of that role. Prior to this study, there were no strategies in place to assess consequences of change, to address work-related problems or to determine future training. Consequently, this study explored how police chaplains perform their role so they could better justify the value of their roles for multiple stakeholders and make suitable professional development plans and strategies to improve services, address work-related problems adequately and respond appropriately to social changes. In order to understand and articulate the experiences of police chaplains, a reflective analysis was provided of the work of practising police chaplains in New South Wales, Australia, and a comparative study of police chaplains in New Zealand and the United Kingdom. The qualitative research design was interpretive and used ethnography and autoethnography as methodologies. The researcher is a police chaplain herself and is a current member of this professional group in New South Wales and was for a period of time in New Zealand. Four key objectives guided the inquiry and were addressed in determining an explanatory framework in the literature review and in the findings and discussion chapters. The first objective was to investigate the nature of the professional police chaplain. The findings suggested that police chaplains were male or female, ordained or lay, highly educated and pastoral and have a passion for policing. They are professional in nature from their qualifications as a minister, practising professionalism in their role as minister and chaplain and behaving appropriately as a professional. It was discovered in this study that because police chaplains largely act alone they have developed four distinct ‘walking styles’ of having a presence and performing their role in a police station or other venues. The second objective to explicate the nature of police chaplaincy culture focused on kinship among police chaplains and incorporated notions of community of practice, culture and identity. The findings showed that kinship was a useful explanatory concept for analysing the culture of police chaplaincy. It became evident in the study that learning, belonging, connecting, participating and knowing were essential in the police chaplain’s role in complex and diverse communities of practice and various community and organisational cultures that influenced their identities as a minister, chaplain and pastoral carer. The third objective was to identify the major challenges faced by police chaplains. The findings indicated that police chaplains consistently faced challenges in representing the spiritual to police, managing their time, finding best practices, being credible and understanding others relationally as well as attending critical incidents in their ongoing honorary position. Senior Chaplains played an important role providing the support and training that police chaplains require for their ongoing practice while mentors and/or spouses also provided necessary time to listen to the police chaplain’s challenging day. The fourth objective was to examine the professional development and training of police chaplains. The findings revealed that training offered to the honorary police chaplain was minimal and did not meet the police chaplains’ needs. Strategies including a program of continuing professional education have been suggested to enhance training and development for the future of police chaplaincy. Police chaplains interviewed for this research have given a broad range of perspectives making this exploratory study a significant contribution towards capturing the culture of police chaplaincy for the first time. This exposition of the work of police chaplains contributes to setting future directions for police chaplaincy practice and research enabling a better service for police officers and staff of police services worldwide.

Since the 1990s, the religious diversity of United States universities has increased, with growing numbers of students, faculty, and staff who are Muslim, Hindu, Buddhist, and Humanist. To support these demographics, university chaplaincies have been developing beyond their Christian and Jewish compositions to include chaplains and programs for these traditions. Through interviews with such chaplains, this project thesis examines how these chaplaincies developed, the preparation the chaplains needed, their responsibilities, and the current challenges and future prospects of these programs. It provides advice for university leaders about how and why to develop their spiritual life programs to support today’s religious diversity. / 2023-06-03T00:00:00Z

This thesis examines the dual identity of the Church of England priest employed as an NHS healthcare chaplain. In 1948, full-time NHS chaplains provided a Church of England ministry of liturgy and pastoral care. Their twenty-first century counterpart delivers existential spiritual or pastoral care. Though Church of England chaplains are licensed by the Church, their work is shaped by the NHS and the Trust which employs them. They are accountable to the Church and the NHS even though each promotes different values and serves different ends. Published literature alludes to the chaplain’s sense of marginalization from the Church and within the NHS. Interviews with twelve full-time NHS chaplains, who are Church of England priests, focused on how they interpreted their dual identity as priest and chaplain, and the impact the two institutions had on these identities. This I framed using the theoretical model, ‘communities of practice’. Analysis of these interviews confirmed that chaplains thought they were disconnected from the priorities and values of the Church. This they described as ‘marginalization’, a term which appears elsewhere in published literature sometimes interchangeable with ‘liminality’. I claim that liminality is not only conceptually different but makes a distinct contribution to understanding the work and identity of chaplain and priest. I argue the existence of liminal intelligence and its importance in the ministry of the chaplain. I maintain that ministerial priesthood needs to be faithful to its liminal credentials. These I trace back to the liminality of the cultic priesthood outlined in the Hebrew bible as well as the liminality of Jesus, his teaching and the communitas of the early Church. I propose that the role of the ministerial priest is not only about recalling the institutional Church to its liminal roots but that liminality is the essence of priesthood.

The consumers of health care (patients) want their religious and spiritual needs to be addressed within the South African Government Hospitals’ (SAGH) settings. Similarly, the providers of health care (doctors, nurses, and other clinical staff in the multi-disciplinary health care teams) are not religious and spiritual experts to respond to these needs in the health care settings. Therefore, this challenge can be resolved by the Department of Health (DoH) by recognising and embracing the health care chaplaincy. On the same vein, the DoH must employ a holistic and patient-centred medical model in its clinical approach to care. This will translate into the patients’ religious and spiritual needs being provided by the religious and spiritual experts in the SAGH settings. This approach ensures that these services are not counter-productive to the medical approach. The other challenge is lack of trained and licenced providers of religious and spiritual care to practice in the clinical setting by employing the methods which are supported by scientific evidence. The purpose of this research is to investigate a need for the possible establishment of chaplaincy in South African Government Hospitals for holistic approach to care which includes the patients’ religious and spiritual dimensions of being, with a view to develop a chaplaincy model that is responsive to the patients’ religious and spiritual needs. The DoH is expected to provide a well-balanced, holistic and patient-centred health care to all the SA citizenry which resonates with the Constitution of the RSA (1996), the NPRC, the WHO (2010) principles, and global health care norms, standards and principles on addressing the patients’ religious and spiritual needs through the practice of the professional health care chaplaincy. The study employed a qualitative research designs of ethnography (participant observation), to gather first-hand information (data) at the research field, that helps to describe how the religious and spiritual needs are addressed in the SAGH settings; phenomenological approach, to gather information (data) that describe the meaning of the lived experiences of the caregivers and patients in the health care settings; and grounded theory, by analysing and interpreting data from research interviews, in order to explore theory of health care chaplaincy in the SAGH settings with a view to understand its phenomenon. The study followed Osmer’s four task of Practical Theological Interpretation (PTI) as a framework and plan to guide the process of the study, and on how to interpret and respond to the challenges of this research project. The researcher was a participant observer at the PHC research field, purposively sampled and conducted semi-structured interviews with 30 research participants at the PHC research field who consented. The researcher employed a computer spreadsheet to capture, code, analyse and interpret data from the research interviews. The researcher applied a collective social scientists’ approaches from Babbie (et al.), Corbin and Strauss, Flick (et al.), Neuman, Osmer, and Ritchie (et al.). The researcher followed the Limpopo Provincial Department of Health’s (LPDoH) approval letter, applied the ethical principles as prescribed by the University of Pretoria’s Research Ethical Committee (REC) in tandem with the World Medical Association Declaration (WMA) of Helsinki (2013), and the PHC protocol from the DoH and Social Development (SD)/ abbreviation DoHSD, during the entire course of this project. The findings of this research show that there is a need for the establishment of chaplaincy in South African Government Hospitals, and that the DoH need to review its health policy and the medical model with a view to embrace a professional chaplaincy, as experts to respond and address the patients’ religious and spiritual dimensions of being in the clinical health care settings, as member of a multi-disciplinary health care team. The findings provide recommendations towards addressing the patients’ religious and spiritual needs to ensure that the SAGH provides the holistic-patient-centred needs. / Thesis (PhD)--University of Pretoria, 2020. / Practical Theology / PhD / Unrestricted

Made available in DSpace on 2016-04-18T18:44:08Z (GMT). No. of bitstreams: 2 Ubiratan Nelson Crivelari1.pdf: 3190236 bytes, checksum: 7cd40ef9dd38d492c33769ed10c1fed6 (MD5) Ubiratan Nelson Crivelari2.pdf: 1741080 bytes, checksum: ddbb3fdb837ed55b82e5a187738b8155 (MD5) Previous issue date: 2009-02-10 / This work aims to investigate the military chaplain s work in the Brazilian Army. This ministry has been seen since the Portuguese arrival to Brazil and as the time pass it ripens and became a well developed structure. It is obvious that it has a conspicuous work in the men s hands who have the interest in giving spiritual and emotional support to the militaries as well as to their families. The religious work has a vital importance in military life since the soldier will have the chance to have a more balanced life. We can also realize through this work that besides the job carried out by the Catholic Roman Church, a great job has been done by the Evangelical chaplains. According to the statistics, the number of evangelical soldiers has been growing in an outstanding way. This research is based on parts of interviews with two Brazilian Army chaplains, a priest and a pastor who will mention the gigantic work done in this Army. The chaplain is vital in the consolidation of Brazilian Army. / Este trabalho visa investigar o trabalho do capelão Militar junto ao Exército Brasileiro. Este ministério pode ser visto desde a chegada dos portugueses ao Brasil e com o passar do tempo ele amadurece chegando hoje como uma estruturação bem desenvolvida em que fica patente que é um trabalho conspícuo nas mãos de homens que têm o interesse em apoiar espiritual e emocionalmente os militares bem como suas famílias. O trabalho religioso é de vital importância dentro da vida militar, pois, possibilitará ao soldado ter uma vida mais equilibrada. Percebe-se no decorrer desta obra que, além do trabalho realizado pela Igreja Católica Romana, tem-se realizado um ótimo trabalho pelos capelães Evangélicos, pois, segundo estatísticas levantadas o número de soldados evangélicos vem crescendo de forma acentuada. Esta pesquisa consta de partes de entrevistas feitas com dois capelães do Exército Brasileiro, um padre e um pastor que mencionarão o gigantesco trabalho exercido nesta Força Armada. O Capelão é vital na consolidação do Exército Brasileiro.

This thesis investigates the emergence and development of Muslim Chaplaincy at Princeton and Rutgers universities. It seeks to answer three questions: (1) How did university-based Muslim Chaplaincy develop? (2) What roles did Muslim Chaplains play? and (3) Why did university administrators hire and sanction Muslim Chaplains? The thesis explores these questions by examining the decision making processes of administrators through in-depth case studies based on observations, document analysis, and 64 interviews with current and former Muslim Chaplains, University Chaplains, Muslim student leaders, faculty members, alumni, and other administrators. The case studies are prefaced by a description of the national context for campus Muslim Chaplaincy based on 36 interviews with religious life professionals at 21 other colleges. My research suggests that Muslim Chaplaincy at Princeton emerged through the advocacy of Christian University Chaplains; in contrast, at Rutgers the role was created by a local community organisation and sanctioned by student affairs professionals. Campus Muslim Chaplains played a variety of roles. For Muslim students, they provided religious, pastoral, advisory, educational, programmatic, and liaisonal support. They also served other university constituents and local community members. Administrators at both institutions had multiple rationales for hiring and sanctioning Muslim Chaplains: to advance social justice for Muslim students, to provide an educational benefit to non-Muslim students, to remain competitive with peer institutions, to overcome histories of exclusion, and to avoid potential crisis situations. The goal of this study is to make two contributions to knowledge. In terms of its subject, this thesis provides the first empirical case studies of Muslim Chaplaincy in American higher education and frames these cases within the national context. In terms of theory, this study aims to develop an understanding of the administrative rationales behind the creation of Muslim Chaplaincies. It does this through the application of the political, cultural, and adaptive sociological models of the university. In particular, it draws on the concepts of institutional isomorphism and risk mitigation/management as explanations for the emergence of Muslim Chaplaincy.

Abstract PATTERNS IN CHAPLAIN DOCUMENTATION OF ASSESSMENTS AND INTERVENTIONS, A DESCRIPTIVE STUDY by Kevin Eugene Adams, MDiv A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy at Virginia Commonwealth University Virginia Commonwealth University, 2015 Diane Dodd-McCue, D.B.A, Department of Patient Counseling There is increasing emphasis on the importance of evidence-based care provided by all disciplines in healthcare. The Electronic Health Record (EHR) is becoming the standard for communicating assessments, plans of care, interventions, and outcomes of patient care. The spiritual care literature demonstrates the importance of assessing religious/spiritual needs and resources and developing plans of care to address the results of such assessment (Anandarajah & Hight, 2001; Borneman, Ferrell, & Puchalski, 2010; Fitchett, 1999; Fitchett & Risk, 2009; H. G. Koenig, 2007). This literature also suggests that addressing religious/spiritual needs of patients and families in the healthcare context can affect healthcare and adherence outcomes. The purpose of this study was to identify patterns of chaplain assessment and patterns of chaplain provision of services. This descriptive study was an exploratory retrospective analysis of categorical data recorded by clinical staff chaplains in the EHR at a single all pediatric healthcare institution, using contingency tables and frequency tables. The study examined chaplain use of assessment and service descriptors and the patterns of these descriptors when documenting chaplain visits. The results indicate chaplain preference for communicating in the EHR using general themes and concepts. This reveals an opportunity for chaplains to develop and implement a model of professional identity and articulation of care that is broad enough to accommodate the diversity of religion/spirituality chaplains encounter, yet able to articulate the specifics of patient and family religion/spirituality. The results found no consistent patterns among assessments or services provided. Further, the results found no indication of patterns between assessments made and the services provided. This presents an opportunity for chaplains to develop and implement a theory-driven, construct-based model of care that will connect the different facets of spiritual care. The assessments made will lead to plans of care that involve specific interventions resulting in appropriate outcomes related to overall patient and family care.