by jim manzardo vision w...issn: 1527-2370 executive editor rev. thomas g. landry editor david...

By Jim Manzardo

Wearing his Spidermanpajamas, standing on hisbed, wide-eyed and in attack

position, Super Joey extended hishands in Spiderman form and shot aweb into my chest, sending me intothe curtains next to his bed. As I rolledmy body up into the web of thosecurtains, with Joey waiting to get meagain, I wondered who was havingmore fun, who was more distracted —and who had more need to escapefrom the reality of the cancer in Joey’sbody. Everyone who knew him facedthe heaviness that they would notmuch longer know his joy, energy andlife. Any time I set foot in Joey’s room,I was entering two different worlds,that of Joey’s imagination and that ofhis parents.

As a pediatric chaplaincompanioning many children withcancer and their families, every day Ifind myself between at least twoworlds. All of us in the hospital —nurses, doctors, child life specialists,social workers, art and musictherapists, chaplains — participate in adelicate multi-partnered dance withthe children and their parents andoften with siblings and grandparents,moving in and out of their differentworlds.

Sometimes this movement seems sosurreal. Especially with infants,toddlers and pre-schoolers like Joey, Ioften find myself actively listening to aparent’s sadness, guilt, anticipatorygrief, or whatever spiritual angst shemay be carrying, at the same time thatI am intermittently playing, dancing,singing, smiling, or just being silly withthe little ones. It feels surrealsometimes to know that both theparent and child are hurting andscared, yet they are not openlyexpressing their experience in eachother’s presence.

In her book The Private Worlds ofDying Children, Myra Bluebond-Langner reveals that children tend tofollow the family members and

hospital staff ’s unspoken rulesprohibiting their expression ofemotions and questions about illnessand death. Consequently, childrenoften become distanced from the verypeople who nurture and providesupport. The great irony is that boththe child and parent are motivated by adesire to protect their loved one frompainful emotions. Many parents havespoken to me of not wanting to showtears in their child’s presence for fearthat they will both fall apart, limitingtheir ability to function andfrightening their child to the point oftheir child giving up their will to live.My child life and social workcolleagues have taught methe value of modeling acertain openness ofexploring and sharingfeelings and thoughts aswell as simply encouragingboth parent and child tospeak with each other.

I am grateful for myfew but very deepencounters with 13-year-old Debra during her lastfew months of life. Thefirst time she came to ourhospital, she was already very frail,thin, with a weak and high-pitchedvoice stemming from throat cancer,and a very poor prognosis. Duringmost of her long hospitalizations,Debra was either very tired, sleeping orin a coma. But once when I visited heralone, Debra talked about not sleepingwell at night because she was scared ofdying. She said that when sheexpressed her fear to her parents, theybecame bothered and told her not tothink or talk about that subject. “Mymomma thinks I’m better, but I’m notbetter. I still have cancer in my body.But my momma doesn’t want to hearme say these things.” Facing the deathof a loved one is very painful, nomatter how old or young our loved onemay be. In a children’s hospital that

In This Issue:

vision

Letters 2

Karen Pugliese 4

Tom Landry 5

2008 conference 5

Certification news 5

Children’s spiritual care 6

Child life specialist 8

Pastoral Care Week order form 9

Board of Directors election 10

In Memoriam 10

Seeking, Finding 12

Research Update 14

Book reviews 16

Chaplains Association of Ohio 17

Positions available 17

National Association of Catholic Chaplains

July/August 2007Vol.17 No. 7

See Pediatric chaplains on page 6

Pediatric chaplainsmove between two worlds

Both the parent

and child are

hurting and

scared, yet they

are not openly

expressing it

Author responds to Vision book review

Editor’s note: Mary Toole’s Handbook for Chaplains waspublished last year by Paulist Press. Rabbi David Zucker, a certifiedJewish chaplain, reviewed it in the October 2006 issue of Vision andcriticized the book’s assumption that chaplains would recite liturgicalprayers of another faith.

Editor:I have done much reflection on Rabbi Zucker’s review and

have spoken with a number of people from various faithtraditions. Because of some recent experiences with people incrisis, I have decided to write this response.

First, my handbook was meant to be a guide for people ofdifferent faiths. It was never intended to replace a patient’sminister, priest, pastor, or rabbi. Sometimes the appropriateperson cannot be contacted and some guidance or brief prayermay be requested. Some patients prefer the more familiar prayerto spontaneous prayers.

I never pray with a patient without first receiving theirpermission. My patients are always given the option of prayingprayer(s) of their preference or ones offered by the chaplain.Sometimes a Jewish Orthodox patient or family memberrequests to view the prayers first, and I agree. Since publishingthe handbook, I have found a Jewish pamphlet titled SelectedPrayers for Health and Recovery. Copies may be obtained fromThe New York Board of Rabbis, 10 E. 73rd St., New York, NY10021.

Before Paulist Press published the handbook, theirconsultants from various faith traditions read and approved theirrespective sections.

After reading this review, I have spoken with various people.An Orthodox Jewish doctor who works at my hospital disagreedwith Rabbi Zucker. The doctor told me he had asked anOrthodox Jewish patient about my seeing him, and the patientresponded he found comfort in my visits in his many hospitalstays.

I know several Catholic deacons; one in particular has a radiotalk show with a rabbi. Recently I asked for his views on achaplain praying with people of other faiths. Again, I heard thatit was important for a person to pray, and if one’s own faithperson was not available, it was good that a chaplain could praywith the patient.

During the past several months, I have been in critical careunits as a person of another faith was moments from death.Once a Greek Orthodox woman was dying, and her sister, theonly person present, kept trying to call people. There was nottime to make any more calls. I opened the handbook and prayedprayers acceptable to them when a Greek Orthodox priest wasnot present.

Twice I have supported Jewish Orthodox families when theirloved one died on the Sabbath. No rabbi would be available

until after sundown on Saturday. I immediately educated thestaff on what was required for an Orthodox Jewish death (page36 of the Handbook). I knew certain things they could not dountil after sundown on Saturday. The first time, I was with thepatient’s daughter. As I had pre-arranged with the family, Idialed telephone numbers (Orthodox may not telephone duringSabbath) so family members listening to the answering machinewould know their loved one had passed. Also, an OrthodoxJewish rabbi happened to be sitting with his father in anotherunit. This rabbi and the daughter of my patient did the prayingas I attended to their personal needs. I have since received a notefrom this daughter in appreciation of the kindness,understanding, and compassion shown.

More recently, the staff called for guidance because anOrthodox Jewish patient had just died and the family waspresent. This was a Saturday afternoon. Again, no one of theirfaith could be reached until after sundown. I educated the staffand provided compassionate support to the family, whocontinued to pray throughout the day. A family memberindicated their appreciation of the care and support of the entirestaff.

Chaplaincy does not discriminate against anyone because ofrace, gender, faith, culture, sexual orientation, or physicaldisabilities. We are respectful and sensitive to the religiousconvictions of our patients. My Handbook was meant to aid inthis endeavor. I believe God was not selective when He said“Comfort my people” in Isaiah 40:1.

Mary Toole, NACC Cert.Elmont, NY

Chaplains’ uncertainty mirrors society

Editor:I was at first taken aback by the article, “Consensus on

chaplains’ unique function is elusive” by Rev. Dean Marek in theApril 2007 Vision. It seemed that Catholic chaplains werebypassing both the traditions and rituals and practices andmaybe even the teachings of the Catholic Church. However,upon consideration of what chaplains do, I would say that,following St. Aquinas’ principle, they “meet people where theyare.” This is the core of the chaplain identity — those who meetpeople where they are! People in confusion and grief, powerlessand vulnerable. Realizing that they represent past healers inwhose stead they stand as icons, chaplains bring the healing ofJesus to all — patients, families, and staff.

How chaplains bring this healing depends on where theindividuals are. Are we a homogenized culture? Surely we are,and so healing requires a subtle sense of the appropriate, but alsoa good sense of how Jesus would heal in this time and society.I’m thinking we can take the uncertainty and struggle reflectedin Rev. Marek’s article as chaplains grappling with theuncertainty and confusion of people in this modern culture as awhole. What surely grounds chaplains to even face thisuncertainty are the strong roots firmly planted and nourished inthe traditions of the past.

John P. Stangle, NACC Cert.Tucson, AZ

2 Vision July/August 2007

Letters

July/August 2007 Vision 3

visionVision is published 10 times a year by theNational Association of Catholic Chaplains.Its purpose is to connect our members witheach other and with the governance of theAssociation. Vision informs and educatesour membership about issues in pastoral/spiritual care and helps chart directions forthe future of the profession, as well as theAssociation.

IISSSSNN:: 11552277--22337700

Executive EditorRev. Thomas G. Landry

EditorDavid [email protected]

Graphic DesignerGina Rupcic

The National Association of CatholicChaplains is a professional association forcertified chaplains and clinical pastoral educators who participate in the healingmission of Jesus Christ. We provide standards, certification, education, advocacy, and professional development forour members in service to the Church andsociety.

NNAACCCC NNaattiioonnaall OOffffiiccee5007 S. Howell Avenue Suite 120

Milwaukee, WI 53207-6159(414) 483-4898

Fax: (414) [email protected]

Interim Executive DirectorRev. Thomas G. [email protected]

Director of OperationsKathy [email protected]

Director of Education & Professional PracticeSusanne Chawszczewski, [email protected]

FinancesSue [email protected]

MembershipBarbara [email protected]

CertificationMarilyn [email protected]

Special ProjectsPhilip [email protected]

Executive AssistantCindy [email protected]

Many unanswered questions about reiki

Editor:I appreciate the response of Rev.

Phyllis Kline, BCC, in the May issue ofVision to my earlier letter regardingreiki. I am concerned not so much withits effectiveness as with our lack ofclarity about what it is and its suitabilityfor a professional chaplain. Rev. Klinestates that she is a “certified reikipractitioner.” I glean from research thatone can get certified in a single weekendworkshop for the first “attunement” or“degree,” another weekend for thesecond attunement, and I guess maybeup to a year for a master level. I see thata few states also require training inmassage therapy, yet other states do not.It seems one can begin practicing reikiafter a single weekend in most states.

She refers to reiki as a “form ofprayer,” yet from what is written aboutreiki, faith in God is not required. Towhom or what would a reikipractitioner’s prayer be directed if beliefin God is not essential? If she meansthat it can be a form of prayer for her,then call it prayer and not reiki.

Again, my concern isappropriateness. Crystal therapy andmagnetic therapy may also be effective,but how appropriate for pastoralintervention? What exactly ishappening in reiki? If it is a form ofprayer asking God to act, it wouldrequire faith. If, on the other hand, it isa channeling of a putative energy, it isenergy manipulation, closer tosomething like radiation therapy thanto prayer. Rev. Kline also talks aboutthe need for “wisdom anddiscernment” in reiki intervention aswell as the need for trust. It is “notappropriate in all encounters.” Here weagree.

For further discussion, please visitthis site: http://groups.yahoo.com/group/catholicchaplains

Peter T. Mayo, NACC Cert.Mt. Carmel Regional Medical Center

Pittsburg, KS

Christian reiki isnatural healing

Editor:Since retiring from hospital

chaplaincy, I offer Christian reiki as acertified third-level practitioner. I wouldlike to respond to Peter Mayo’s letter inthe February issue of Vision.

God’s vital life-giving energyanimates and gives life to all of creation.Christian reiki is natural healing usingGod’s spiritually guided life-givingenergy. Reiki is a gentle hands-onprayerful healing presence that focusesthe body’s energy for deep relaxationand inner peace.

Reiki is like contemplative prayer.When people pray for others, theirprayers invoke the energies of a lovingGod. Both prayer and laying on ofhands produce healing by the sameavenue — the divine energy of thecreator. The difference is the method forinvolving and channeling divine energy.Reiki practitioners serve as channels forGod’s loving, energetic presence.

My prayer when offering reiki is, “Icall upon the loving presence of God,trusting in God’s universal life forceenergy to flow through my hands ingentle compassion through Jesus Christwith love, light and wisdom.”

Equating reiki with New Agespiritualistic practices is misinformedand misleading and does a greatdisservice to the healing presence ofJesus at the heart of reiki. In reiki, Godclearly shines through in the lovingpresence of Jesus, the healer. Reiki isoffered in a growing number ofChristian hospitals, medical centers,retreat centers and nursing homes.

Jesus practiced laying on of hands,therefore, it is scriptural for Christianreiki practitioners to serve as conduitsfor Christ’s healing by gentle laying onof hands. ( John 14:12).

Joan Carlson, NACC Cert. Egg Harbor, WI

Letters


By Karen PuglieseNACC Board Chair

In March, I reflected on my gratitude for the nine monthsof faithful and selfless listening, learning, praying, anddiscerning that the NACC Vision and Action Planning

Committee generously offered to our association. I sit at mydesk on this warm, clear June night wishing I could e-blastmy way into each of your computers, or interrupt thebroadcasting on your radio, TV, or iPod. Today, viaconference call, your Board of Directors approved the finalrecommendations of the Vision and Action Initiative — theMission, Values, Vision, Goals and Objectives which willchart our journey from July 1, 2007 through June, 2012.

The recommended plan was a deeply collegial andcollaborative work — with a spirit of generous compromisefrom each person for the good of the whole. It was a processin which authentic dialogue (meaning-coming-through), andnot just discussion, prevailed. A spirit of celebration was alsocharacteristic of the group. On the final conference call, afterreading the recommended version of the Vision Statement(following many earlier versions), Fr. Kevin Ori of Milwaukeeproclaimed: “Alleluia, we have got it!” You can read thecomplete plan as an insert in the September issue of Vision.

We reminded the Board that their investment in thisprocess, their support and challenge, since the retreat last Julyhelped bring us to this day. I noted that Tom Landry’sinspirational leadership and encouragement and CindyBridges’ sharing of herself and her delightful sense of humoras well as her considerable skills and talents were alsoessential. We affirmed and honored the work of the NACCstaff, who carefully reviewed the goals and objectives andsuggested minor editorial adjustments, but no substantivechanges to the document.

Finally, I must tell you that a day doesn’t go by that I don’toffer prayers of gratitude for the gift The Reid Group is tous. Last August, as Tom and I were still getting to know oneanother, we met with John Reid (as he vacationed withrelatives in the Chicago suburbs) to explore a consultingrelationship. In the months that followed, we have come toknow John and Maureen Gallagher as far more than excellentconsultants. They are deeply reflective and spiritual partners,as well as advocates for us in this ministry of the Church.They have developed nurturing, life-giving relationshipswith all they have come in contact with on our behalf.

John and Maureen prefaced the approval process withremarks about the Planning Committee’s remarkable trustin one another, their willingness to go the extra mile, tolisten carefully to the many voices who contributed to thework-in-progress. John thanked and praised the group for

the “vision, compassion, commitment, faith, passion, andmore” so abundantly evidenced throughout the process.Bishop Dale Melczek, our Episcopal Liaison, noted that hewas very happy with the work. Bridget Deegan-Krause,Vice Chair, reflected that she found the document to be“strong, clear and reflects who I am. It resonates well withwho I understand us to be.” Throughout the meeting, Johnand Maureen slowly, skillfully, patiently and gracefullyguided us through the document to facilitate clarity and acommon understanding, gather feedback, and assurecomplete endorsement of the plan.

The Mission and Vision Statements were approved assubmitted; the Board endorsed the Values Statement withone change. A few modifications were made to the Goalsand Objectives for the purpose of focusing and clarifyingthe intentions of the Planning Committee.

Each of us owes a great debt of gratitude to the Visionand Action Planning Committee. These 11 women and 11men come from 15 states across the nation. They arechaplains ministering in hospitals, hospice, Clinical PastoralEducation programs, mission services, education and more.We are also grateful for the thought leadership provided forus in “external eyes” through the environmental scan lastsummer; the more than one hundred responders to drafts ofthe plan on the NACC website, as well as the October andFebruary focus group participants; the Planning Committeemembers who hosted local gatherings for feedback andfellowship; the hundreds of members who shared their ideasat our business meeting in Portland; and our cognatepartners who joined Tom Landry and myself for thepowerful and abundantly graced pilgrimage into the mysterythat beckons us into our future.

In July, John Reid and Maureen Gallagher will meet withthe Board in Milwaukee to recommend governancestructures that will best serve our association as we begin toimplement our new Strategic Plan.

Wouldn’t it be exciting if members throughout theAssociation read the Plan prayerfully and took the initiativeto host local informal peer gatherings to intentionallyexplore ways to meaningfully contribute to the strategiessuggested in the Plan?

What could you do? Wouldn’t it be wonderful if NACC staff and Board were

inundated with our members’ ideas for building a bridge ofstepping stones toward 2012?

How will you, uniquely and distinctively, live out ourMission and Values?

Where will you lean and lead into our Vision for thefuture?

Strategic plan represents NACC’s future


NACC members seeking chaplain certification in 2008will have only one opportunity to do so.

Completed chaplain certification applications andsupportive materials must be sent to the national office andpostmarked no later than February 15, 2008 in order toparticipate in an October 2008 chaplain certificationinterview.

In 2009 and beyond, we will return to two rounds ofchaplain certification interviews each year. Candidatessubmitting applications and supportive materials by February15 will be scheduled for an October same-year certificationinterview. Candidates submitting applications and supportivematerials by September 15 will interview in May of thefollowing year.

Certification interview deadlines, dates to change in ’08

Deadline for application Interview Datesand supportive materials

February 15, 2008 October 4-5, 2008September 15, 2008 May 2009February 15, 2009 October 2009

By Rev. Thomas LandryInterim Executive Director

As we prepare this issue of Vision, I am increasingly awareof the “interim” nature of my service to you and to ourassociation. The remainder of my time with you begins to

be balanced by the anticipation of a new ministry in the Dioceseof Worcester, and the search process for our new ExecutiveDirector is well underway. This awareness prompts me toconsider and appreciate what I recognize as the foundation ofthis ministry it has been my privilege to enjoy the last twelvemonths. It is communication. When we have communicatedwell, we have been most able to contribute in healthy andcreative ways to the fulfillment of our mission.

In the ministry unique to each of us, communication as adimension of our work and even as a facet of our personal styleis vitally important. Who we are as bearers of the Gospel reliesupon our ability to transmit what we have received. Who andhow we are as members of a family, a faith community, a staff ordepartment, is formed in some measure by our ability and ourwillingness to share our awareness, our knowledge, our fears andour dreams with those who are God’s gifts to us.

During my years in hospital ministry, communicationoccurred most often at a bedside, nursing station, or familyconsultation room. It occurred also in the hospital board room,amphitheater, and unit conference rooms. It might have been aprepared presentation, the answer to a question, a knowing look,a hand moved forward in a gentle gesture of acknowledgementor encouragement.

Since my arrival in Milwaukee, whether by telephone, e-mailor postal mail, so many of you have reached out to me and toothers on the national staff of the NACC with your questions orconcerns, with your observations and suggestions. At every suchmoment of contact, we grow in our strength and our ability toserve one another and to serve all those to whom we are sent.With every article that you have written for Vision, the wisdom

entrusted to you became a grace for us all. With everycommittee, commission, task force or work group on which youhave given your time, the ministry of building up one anotherinto the Living Body of Christ is lived.

In the sharing of stories, concerns, hopes and dreams, wedraw each other again and again to the heart of our ministriesand to the heart of our association. I encourage each and all ofyou to consider your potential to strengthen your colleagues andto contribute to the vitality of our association — whether byaccepting an invitation, by offering to participate in some aspectof our work in the present moment, or in some facet of our workinto our future. As we begin rolling out and living into our newStrategic Plan, there will be calls and invitations for investmentof our time, talent and treasure within our association and incollaborative relationships with other associations, systems andorganizations.

Perhaps my greatest gift in this moment of our journeytogether is to encourage you to sense what a gift YOU are, andhow important your active participation in our association is andwill be to all of us!

I pray that I will enjoy years of collaboration with you beyondmy time in the national office, years in which we will sharepresentations, questions, answers, looks and gestures, as we meeton committees, commissions, task forces, in conference andduring study days and retreats!

Communication vital to culture of NACC

Plan for 2008 conference The National Association of Catholic Chaplains will

hold its 2008 conference in Indianapolis, IN, from April5-8, 2008.

Please save the date, and watch our website and futureissues of Vision for more details.

Renewal extension fee imposedEffective immediately, chaplains who request an extension

on their renewal of certification process will have to pay a fee.The amount has been set at 20% of the normal renewal fee,or $25 this year. The change has been made to support thelevel of work generated by requests for extensions at thenational office.


By Rev. Annette Olsen

Healthcare chaplaincy in a children’s hospital canencapsulate the best of spiritual care today. These brightlydecorated units are fast-paced, kid-friendly, filled with

activity, and operate via multi-disciplinary teams using patientand family-centered models of care alongside many of the latestadvances in medical technology. But the parents/guardians areespecially invigorating. No matter what their circumstance, mostnew and long-term pediatric families, regardless of religioustradition or spiritual path, exhibit hope that their child will behelped and returned to them well, or in the best shape possible.

Additionally, these parents/guardians have a deepcommitment and yearning to do “whatever it takes” to bringtheir child home. I begin with parents/guardians because in

pediatric settings, they are the legal decision makers and belief-set holders in the family system. Care for children most oftenrequires chaplains to early on engage parents of children withillness, injury or life-changing health conditions.

Parents and guardians, across the board of religion,philosophy, spirituality, and class, carry a boggling ability to“cope with hope” during times of crisis and change in theirchildren’s lives. I would dare say it relates to their belief-sets,which are not dependent on money, but on faith and/or trust insomething greater than themselves. I believe this would beworth further formal study across multiple pediatric chaplainsettings.

Whether that “something greater” is a life purpose, a set ofbeliefs about how the world operates, a wider human

Help parents, children create spiritual care plan

pain is often compounded by people’s perceptions of the cycleof life: “Children are not supposed to die before their parents.”It is a violation of the natural order.

Sometimes I am asked how I deal with the pain of seeingchildren die. Through the years of my working as a pediatricchaplain, I have come to a certain acceptance that children dodie and an awareness that I cannot change that. Over theyears, I have wondered whether companioning many dying

children has caused too much emotional scartissue to form around my heart. My own self-assessment and feedback from colleagues andfamilies have assured me that I have not becomeless compassionate or uncaring. Several years ago,when I realized that gradually I had beendeveloping “thicker skin,” I became concernedthat it meant I was becoming hardened. Also,carrying a certain pride about my youth andenergy, I was a bit slow to admit the physicalimpact, the tiredness, on me of my work.

But I see the “thicker skin” as a healthydevelopment. It enables us to hold the emotional

intensity of the moment and be more fully present to theother, so that later we can tend to what we have absorbed andbe emotionally available to other people in future situations. Irecognize my need for sufficient rest and play, and I payattention to my ability to be present as an active, caringlistener with and to the children, families and staff. Theseawarenesses have served as gauges of my inner well-being,and I have learned to both give self-affirmation and receiveaffirmation from others.

What has also helped me is knowing that today morechildren die at home on hospice, surrounded by their family,than 11 years ago when I began this work. Gradually, ashospital staff begin to understand the importance of pediatricpalliative care, more families in turn are choosing this quality

care for their children.One of the most profound ways I have learned to deal

with the pain of seeing children die has been treasuring thosevery special moments with the children themselves. It is notevery day that I have conversations with the children aboutdying and death, but when I do, I know I am on very sacredground. In response to my asking what scared her aboutdying, Debra said, “I am not ready to die. I’m so young. I amthe future. I am my parents’ future. A child younger than meis my future.” When I asked her about that future, Debra toldme, “I want to be a singer … and an actor. I see myselfstanding before an audience. But now I cannot sing becausemy voice is so weak. But I know I can sing because I heardmy voice.”

The very strong will to live of children and teens keepsthem so much in the present that even in the face of deaththey speak with a hope of life. During my last visit withDebra, she prayed to have her life back — “the good but notthe bad … to have the cancer taken away, lifted from her,ripped out of her body and thrown on the ground.” In all herhonesty, Debra then spoke of wanting to go back to church,though she knew that doing so “would not make a difference”in terms of impacting her cancer. “I do not want to die. I’mafraid to die but I want to be with God if I die.” BeforeDebra died at home, she helped her momma both to acceptthat she was dying and to speak with Debra about dying, hermomma’s feelings and her momma’s beliefs about the afterlife.In their sharing together, both mom and Debra found somelasting peace.

On Joey’s last day of life, his parents too found withinthem the courage and strength to take Joey, dressed in hisSpiderman pajamas, home from the hospital to die. For all ofus who had been a part of the worlds of Debra, Joey, and theirparents, knowing that they were together in death as in lifegave us as well some comfort and strength for our journey.

Jim Manzardo, NACC Cert., is a staff chaplain at Children’sMemorial Hospital in Chicago, IL.

Pediatric chaplainsContinued from page 1

When the

children talk

about dying and

death, I know I

am on very

sacred ground

community, or trust in a Higher Power, most families I workwith in crisis situations pray or entrust themselves to“something greater” than their own self. I would say at leastthree-fourths of the families I have worked with in pediatricspray for “a miracle” and/or express trust in a monotheistic orpolytheistic “Divine Will.” The remainder engage their hopefor a positive change in non-theistic, open-hearted, creativeand communal ways.

In fact, how pediatric families engage their beliefs, whethertheistic or non-theistic, is very different across the board —particularly in a world-renowned medical center and children’shospital serving many religions, spiritual paths, cultures, andlanguages. The common denominator, however, is a trust orbelief in “something greater” than what one’s family cancontrol through their worldly influence, powers, relationships,or resources. This seems to greatly affect their ability to “copewith hope” during pediatric crises and treatment cycles thatcan last for years.

Naturally, optimism 24 hours a day is not always possible,especially when good news is delayed, or periods of non-change have been long and weary. Usually parents carry anoverall hope that something will turn around, and often itdoes. Sometimes, however, children are so sick, injured, orlacking in what they need to survive that families go throughpainful spiritual shifts, and, that is where my heart tends tobreak.

Seeing parents suffer in these ways while working to keeptheir own child’s hopes uplifted is often the point at whichspiritual care is most called for. It is important for the chaplainworking with pediatric parents and guardians to offer them achance to explore their options for spiritual care when facing acrisis or chronic health situation.

Thus, I have developed a model of spiritual care forfamilies and children that includes working withparents/guardians of minor children to co-create a spiritualcare plan, for the child only or the family as a whole.Sometimes part of the care plan is to include an older child infurther co-planning conversations.

This invitation allows a chaplain to decrease the possibilityof sounding patronizing in the helper role — especially whenthe chaplain is younger than, say, a grandparent raising agrandchild. The method can also empower adults in thefamily system to strengthen or regain their sense of authority,and sense of being expert in their family’s care — as hospitalsettings, by nature, can inadvertently allow parents to feel veryhelpless.

Co-creation is a theological term that I believe empowersus to accept that, as the United Church of Christ commercialsand marketing campaigns highlight, “God Is Still Speaking.”Thus, rooting my approaches to spiritual care in a variety ofliberationist Christian viewpoints (particularly by women andmen around the world who have written of “mutuality,”“justice-love,” and “embodied spirituality”) assists me in

developing respectful and non-proselytizing ways to engageparents with children who may have different beliefs and/orpractices from my own.

Of course, not all parent-figures in a family systemunderstand the spiritual needs of their children. Here is wherethe chaplain can work with the parent to address a child’sspiritual concerns or perspectives. I have found it helpful topre-discuss with a parent the value of allowing a teenager toexplore their beliefs outside the context of their family.

For instance, offering spiritual care with a teen mightinclude an invitation to begin an art project together in theplayroom alongside the child-life specialist. Together we maychoose a theme related to the human spirit or spirituality, andthe chaplain might facilitate a pastoral conversation. In myexperience, this has allowed teens and olderchildren to artistically and conversationally exploretheir own thoughts, feelings, and beliefs.

Sometimes when family members notice apatient’s art project, this leads to natural dialogueabout spiritual issues. Other times it simply leadsto increased conversation. Often teens are not in aspace to share what their symbol-art means toothers; while in the hospital they are exposed,constantly, to visitors in their personal space, and ayearning for privacy is common. Hence, thechance for a teen to post an artistic representationof their own beliefs using symbols (that only theyknow about) in their personal space within the hospital, clinic,rehab, hospice or home setting can be their own sign ofinspiration and encouragement to “cope with hope” in thisworld.

Finally, a word about children who face life-changing orlife-limiting conditions: They know. They know and don’tcare for lying or pretending that nothing is wrong and thateverything will be as it used to be. Whether young or old,children cope with hope for a brighter tomorrow, surely,and only if their families are willing to face their physicalrealities WITH them. If the adults in the family cannotbear, like Mother Mary at the foot of Jesus’ cross, to faceand suffer with their child, then that child or teen willbegin to spiritually parent the adults in ways that causethemselves a deep and isolating suffering. For instance,children will refuse pain medication when a parent is in theroom, but accept it later when the parent goes home.

Children want to know their parents will be okay.During treatment aimed at recovery, or treatment thatturns to comfort care, children of all ages want to hear theyare loved, that their families ARE with them now, thattheir parent-figures trust the future … no matter what itholds.

Rev. Annette Olsen, M.Div., BSSW, BCC, is a senior administrativechaplain at Duke University Medical Center, Children’s Hospital &Health Center in Durham, NC.


A word

about children

who face

life-changing

conditions:

They know

By Barbara Blair

Child life specialists are specially trained and certifiedprofessionals who meet the emotional anddevelopmental needs of children undergoing

challenging life events, traditionally in the healthcaresetting. We provide preparation, support and normalizationto children undergoing potentially stressful medicalencounters, as well as to children whose parents,grandparents or other loved ones are hospitalized orundergoing medical treatment. At Providence St. VincentMedical Center in Portland, OR, child life specialists are anintegral member of the pastoral care department, workingtogether to meet the emotional and spiritual needs ofpediatric patients.

When a pediatric patient is admitted, the SpiritualityInitiative of the hospital states that a thorough assessmentof the spiritual needs of the child and family is made and

addressed throughout their stay. Child lifespecialists and chaplains work together onreferrals, information and support to oneanother in providing this care. For instance, wehad a 6-year-old girl admitted for a newdiagnosis of diabetes. During initial medicalplay with a therapy doll, the child told me thatshe would not need any of these interventionsbecause God would soon heal her. The mother,who was present, agreed and asked how shecould receive daily prayer at the bedside. I madea referral containing this important informationdirectly to a chaplain.

The reverse also may occur, with the chaplainmeeting a child in the middle of the night and making areferral to the child life specialist the next day. A 10-year-old boy was admitted to our pediatric floor from theEmergency Department in the middle of the night with abroken leg. In addition to the stress of preparing for surgery,his parents had told him that he was at fault for the accidentthat caused it. The chaplain provided emotional andspiritual support throughout the night to this family, whichwas under a great deal of stress. In the morning, thechaplain called me and discussed the issues of guilt andanger revealed throughout the night. We then providedsupportive interventions and preparation based upon thisknowledge.

We often assist chaplains in preparing for visits involvingchildren by sharing the assessed developmental level of the

child, important family dynamics, specific fears, concerns,misconceptions and coping strategies of the child and notedspiritual beliefs and needs. Children of an adult intensivecare patient provide an example of this work. When a 46-year-old father of three young children was admitted for asevere aneurysm and was not expected to survive throughoutthe day, I met with the three children and discovered thatthey had all had multiple losses in the past year, includingtheir grandfather and beloved family dog. What happenedto their father? Where will he go after he dies? Will theirmother also leave them? The youngest child clung to hermother and believed that death means her Dad will sleepforever. The middle child asked questions constantly whiledrawing intricate pictures of heaven. The oldest child, whohad a heated argument with his father the night before,insisted he was fine with the whole thing and did notbelieve in God. All of this information was important forme to tell the chaplain.

During times of high stress such as intensive medicaltreatment or bereavement, the child life specialist andchaplain often work in concert to meet the emotional,developmental and spiritual needs of the entire family.While I assist with memory-making tasks of a sibling, forinstance, the chaplain provides prayer and spiritual supportto the parents. We then come together in assisting thefamily to feel comfortable being present with the patient.

Other examples of supportive teamwork include runningsupport groups, grief interventions and memorial servicesfor pediatric patients and their families. Ongoingcommunication between child life and chaplaincy includesdaily rounding, monthly staff support meetings, retreats, andthe casual interactions which occur as a result of workingtogether in a department with common goals.

As advocates in the field of pediatrics, child lifespecialists and chaplains both face daily challenges.Clarifying misconceptions and misunderstandings,encouraging and facilitating family involvement andcommunication, and speaking for the child who cannotspeak for himself are just a small sample of theresponsibilities these two professions face every day.Although we come from different educational and trainingbackgrounds, child life specialists and pediatric chaplainsalso share the honor and privilege associated with being apart of the lives of a very special group of patients.

Barbara Blair is a certified child life specialist at Providence St. Vincent Medical Center in Portland, OR.


The child life

specialist and

chaplain often

work in concert

to meet the

needs of the

entire family

Child life, chaplaincy form partnership of caring


“Faith is the bird that feels the lightwhen the dawn is still dark.”

~ Rabindranath Tagore

Healing Faith Pastoral Care Week - October 21-27, 2007ORDER DEADLINE: October 15, WHILE QUANTITIES LAST

CUSTOM ORDERS DEADLINE: October 5

Two candidates are competing for two elected seats on theNACC’s Board of Directors, to begin their three-yearterms on Jan. 1, 2008.

The following page of Vision contains a statement fromeach nominee. Additional information is posted atwww.nacc.org/aboutnacc/board_election.asp.

The Board of Directors is the governing body of theNACC. Its membership consists of at least six members whoare elected by NACC voting members; at least four memberswho are appointed by the Board; and an external episcopalliaison appointed by the United States Conference of CatholicBishops (USCCB). The executive director of NACC alsoserves as an ex-officio non-voting member of the board.

In the association bylaws, the functions of the Board ofDirectors are to:

1. Steward the Catholic identity of the associaation.2. Steward the mission and vision for the future of the

association.3. Ensure the integration of the values in the

organizational culture.4. Approve the strategic direction for the growth of the

association.

5. Maintain and develop the association’s relationship withthe USCCB and other groups, institutions, andorganizations within and outside the Catholic Church.

6. Approve association policies.7. Ratify changes to the constitution.8. Appoint members of the NACC Certification

Commission and NACC committees.9. Establish task forces or other bodies required by the

mission.10. Approve the annual budget.11. Participate in the evaluation of the executive director.All NACC voting members should watch for the arrival of

the 2007 ballot in a separate mailing in the near future. Theballot mailing will contain another copy of the candidateinformation and a description of the voting method. Votingmembers are those in all categories except those of affiliate,student, or inactive in chaplaincy.

Voters must mail their ballots by the postmark deadline ofSeptember 21, 2007.

The NACC relies on vigorous and creative board memberswho are equal to the challenges of the coming years. Yourparticipation in this election is vital to the continued growthof the association.


Candidate Profiles

Consider candidates for NACC leadership

Please remember in your prayers:

Sr. Betty Anne Darch, SFCC, who died June 1 at age 61 inEvansville, IN. She served as a teacher, director of religiouseducation, and youth minister before joining the NACC in1981. She was an administrator of pastoral care and mission athospitals in New Jersey, Florida, and Ohio before becomingdirector of mission integration at St. Mary’s Medical Center inEvansville. She served as secretery of the NACC’s NationalLeadership Council from 1993 to 1999.

In her spare time she ministered as a clown. She was also abasketball referee and softball umpire, and she served as achaplain at the 1996 Olympics in Atlanta, includingministering to victims of the bomb blast there.

Rev. David G. Boulton, SJ, who died May 2 at age 79 inWeston, MA. He grew up in New England and was ordained

in 1961. As a supervisor, he was accredited by both ACPE andNACC and served at Mercy Hospital in Springfield, MA andlater at Passionist Retreat House in West Springfield, MA. Hestepped down from supervision in 1995 but maintainedcertification as a chaplain.

Sister Mary Gemma Neville, CBS, who died May 9 atage 82 in Baltimore, MD. Sr. Gemma served as director ofpastoral care at St. Francis Hospital in Charleston, SC from1989 until her retirement in 2003. She continued to serveon the Board of Directors until she moved to the BonSecours Motherhouse in Marriottsville, MD in 2004.

Sr. Gemma was born in Baltimore in 1925, one of 15children. She entered the Congregation of the Sisters ofBon Secours in 1943. She was a graduate of the BonSecours School of Nursing and also held a master’s degree indivinity and a doctorate of ministry. She ministered inhospitals in Maryland, Massachusetts, and Virginia, oftencreating their pastoral care departments.

She began the St. Francis Hospital CPE program in1990, and personally trained and supervised many chaplains.

In Memoriam


Candidate Profiles

I, Norma Gutierrez, MCDP, have served as a staffchaplain in Texas, New Mexico, and now inCalifornia. After my certification, I had planned topay my dues and receive the information from thenational office and just keep up with my work andcommunity responsibilities. But one day at theconference I sat next to a marvelous NACC leader,Sr. Shirley Nugent, SCN, who challenged me to getinvolved.

Shortly after that I received a call to be part ofStandards Task Force, and I began to meet chaplainsfrom various ministry settings and chaplains ofvarious degrees of involvement. I remember thefeeling of a seed sprouting. It was a seed that alreadyexisted within me, a seed planted firmly by myheritage. The seed of hospitality was being wateredand nurtured by many chaplains I met along the way.

I eventually served on a certification interviewteam, and I have received so much more than what Ioffer in volunteer hours. I decided to share my gift ofhospitality at every NACC event I attended. I mostenjoyed sharing that gift during the Albuquerqueconference.

Last year, I was approached to fill the position leftopen by a resignation from the Board of Directors. Iremember thinking, “What can I offer?” I am not adirector or VP of mission, I am just a staff chaplain.But I said Yes, the only way I know, following theexample of Our Lady, as she too said Yes, and as OurLady of Guadalupe calls us when she says, “Do younot know, it is I who is calling you?” So I offer mygifts. The gifts that have increased lately by myinvolvement with the Vision and Action PlanningCommittee, and by working for the last nine monthson the Vision, Mission and Strategic Plan for thenext five years.

I offer my gifts of my heritage, which includehospitality to all who join us and will join us, as wereach out to welcome first-career young and diversechaplains. And I pray one day, I too will sit next to anew NACC chaplain and challenge them to becomeinvolved, as I invite them to listen to the words ofOur Lady of Guadalupe. I pledge to give my giftsfreely to help us live out our new strategic plan.

I’ve sometimes been cautioned by well-meaning advisors:“Be careful what you ask for.” Three years ago I concluded myboard candidacy statement with the desire to envision andimplement a meaningful, actionable, and sustainable vision forthe future of professional chaplaincy. Today, I am grateful forwhat I asked for. Today, after nearly 12 months of collaborationby hundreds and hundreds of NACC members and friends, theBoard of Directors has approved a plan to lead us strategicallyinto the future.

As Board Chair I have been blessed and stretched by theopportunity to partner with Fr. Tom Landry in leading theVision and Action Initiative, and to steward our Association’sresources. Characteristic of my leadership style is collaboration— with our members, NACC staff, and cognate partners.Essential skills for effective collaboration are keen assessment,astute negotiation, wise compromise, and honest, directconfrontation. I have been diligent in applying these gifts, andjudicious in securing the services of The Reid Group to facilitatethe Visioning Initiative, lead the executive search process, andassess our current governance and staffing models. They willrecommend structures and processes to best reflect our mission,values and vision, and achieve our strategic goals and objectives.I am passionate about the opportunity to assist in realizing ourvision, and to remove obstacles to actualizing our plan.

My priorities begin with assuring a successful transition forthe executive director, Board, NACC staff and membership.Personal challenges include: 1. Sustain and channel the energy,expertise and commitment of our members who demonstratedleadership and generously participated in the Vision and ActionInitiative; 2. Attract and mobilize the inventiveness andresourcefulness of current and potential members to begin tolive into our vision; and 3. Enhance Board recruitment,development, succession planning, roles and responsibilities.

I remain deeply committed to my primary ministry in mycommunity hospital. I continue to be faithful and hopeful in themidst of life’s paradoxes and ambiguities. I am passionately anduncompromisingly committed to excellence in the provision ofspiritual care, and still strive (and struggle) to maintain balancein life and ministry. I am grateful to have served on the Boardand grateful for the call to be of service to our association for asecond term. As Thomas Merton suggests: “The grateful personknows the goodness of God, not by hearsay but by experience.And that is what makes all the difference.”

Sr. Norma Gutierrez, MCDPStaff chaplain

St. Mary’s Medical Center, Long Beach, CA

Karen PuglieseStaff chaplain

Central DuPage Health, Winfield, IL


By Allison DeLaney

For the past year and a half I have not been able to sitthrough an entire Sunday Mass. Lately, I’m lucky if Ican stand in one place during the opening procession

before bolting into the foyer. Don’t get me wrong, I want tobe still for the entire Mass and pray as I am accustomed:quietly, peacefully, and attentively. But instead I find myselfrunning up and down the foyer with my 20-month old son,Joseph. To Joseph, sitting down in a pew silently has nopurpose or meaning. He needs prayer in action — dancingto the beat of the drummer, splashing in the water of thebaptismal font, running through the aisles to the altar. Hedelights in being able to say “Hi” and “Bye” to EVERYperson he sees, and waits expectantly for their reply. Josephunderstands silent moments during Mass as opportunities tospeak to a larger audience. My experience of the Word,liturgy and prayer has been forever changed. “Truly I tell

you, whoever does not receive the kingdom ofGod as a little child will never enter it.” (Luke18:17) God has broken into my life through theordinary actions of child.

And it has been like hiking up a very steepmountain with a tricky path. I have toconcentrate so hard on my next step that itseems like nothing else exists. Is this what it isto be drawn into the present moment? Is thisthe only way for me to learn how to be present?

If it sounds like I’m trying to do atheological reflection on my own life as a stay-at-home mother — I am. It is not a wonder,since I was pregnant for three of my five units

of CPE, and exactly one week after I ended my residency Igave birth in the same hospital. My CPE experience taughtme the gift of reflection in trusted relationships. Mysupervisors and peers showed me that everything canbecome useful when shared in the light of faith, hope andlove — whether it be the experience of witnessing a horrifictrauma, illness and suffering, death, or meeting my shadowself. The only prerequisite was making myself vulnerableenough to feel all these things. When I found myself in thedespair of Good Friday during verbatims about myexperiences with patients with cancer, our group would helpme wait in hope on Holy Saturday for the resurrection. TheCPE way of being has taught me to trust in the paschalmystery. Death is not the end but a seed for new life.

It may sound harsh, but my experience of receivingJoseph’s new life into mine has, at times, been a process ofdying. My experience at Mass on Sunday is reflective of the

drastic changes my husband, Steve, and I have had to makein our lives. My time is not my own. I often feel reactiverather than proactive: get up when Joseph cries, feed himwhen he is hungry, run in the foyer if he can’t sit still. Thereis little that I can plan or control. Because I’ve lost therhythm of independence that I’ve practiced my whole life, Ifeel frenzied and quickly exhausted. While I used to have thereputation of being the prepared, stable, reliable one, I nowfind myself behind, often late, and asking for help. I amvulnerable.

My old way of being doesn’t work anymore and I must letit go, but it is painful! I long for those pastoral encountersthat I had as hospital chaplain when I could give myself asan attentive ear to those who were in the midst of crisis —or just wanted to talk. I loved being able to create sacredspace for them to be angry at the doctors, to release tears ofdespair, to voice their faith in God, to be real and to beheard. In ministering to each individual person and theirstory I found I was ministering to myself. Because of theirhumanness I found permission to be more human. Inchaplaincy, I find that my calling, ministry and work allcome together to draw me forth into the person I want tobecome. What now when this vocation of motherhoodinterrupts my vocation of chaplaincy? That question isdifficult to face, because it seems like any good motherwould be fulfilled in being able to care for her child. I shouldfeel more grateful that I have the chance to stay home withmy child, unlike my own mother. But what I’ve found is thatno amount of beating myself up helps, and I am a bettermother when I acknowledge the grief I feel for not beingable to work as a chaplain. I have discovered there arehealthy interruptions of motherhood as well.

Naptime is one of those interruptions. It is one of God’sgreatest gifts to parents, and right now it runs roughlybetween noon and 2 p.m. I treasure this time as sacred — acouple brief hours when his needs are being met and I canpursue my own. Naptime is where my outside ministry timebegins. I sneak out of my house through telephone ministryto the bereaved. A local hospice has given me theresponsibility of calling the bereaved around the one-monthanniversary of someone’s death. I call their loved ones to letthem know that they are not forgotten and see how theirgrief process is going. It has been a blessing for me to be ableto “practice” chaplaincy while I am at home, and it’schallenged me to grow in a new way.

Over the last 10 months, I’ve come to appreciate theunique nature of journeying with someone through thephone. In some ways it is limiting. I don’t have eye contact

Motherhood is strange, wondrous new side of chaplaincy

My old way of

being doesn’t

work anymore

and I must let it

go, but it is

painful

Seeking,

Finding

or body posture to read; the conversationcan be as detached as the medium. Andyet, the distance of a telephone line has alsobecome a safe place for people to revealtheir deepest emotions. In some ways it iseasier for them to share with me, acomplete stranger, than their closest familyand friends. It is God’s grace that they canfeel such freedom and that my freedom iscultivated with theirs.

And then I hear a chirping soundfollowed by ascending babbles throughthe baby monitor. I put the phone aside(and also out of Joseph’s reach) and go upto his room to find him standing in hiscrib with a huge grin chanting, “UP! UP!UP!” He is so excited that he stamps hisfeet as fast as he can, then catapults ontohis toes, stretching his arms to their limit.I lift him from under his armpits onto myshoulder. He cuddles me and we are refreshed.

Something about being my chaplain self, even thoughbrief, allows me to stop on my hike up the trickymountain path, take a breath and enjoy the view. I feelsuddenly free and less burdened by my ordinary routine offeeding, playing, and cleaning. In fact, the “ordinaryroutine” then becomes a way to deeper insight into myself.For the first time in my life I think I know what it is to“pray without ceasing” (1 Thessalonians 5:17). Marriagehas brought me into a deeper awareness of what it is toparticipate in love which is greater than Steve and Icombined — a love that is cultivated in the ordinary. Butnever have I been in such constant relationship as I havewith Joseph — he is physically and spiritually anextension of my own self. Out of necessity I have built upthe endurance to love him more than I thought possible,out of necessity I have come to depend on God to sustainme in that loving.

What if Joseph is training me to become the chaplain Ihope to be? He models authenticity, vulnerability, awe,wonder and joy. He holds nothing back, his anger or hislove, but is fully himself. There is no sense ofembarrassment, only awe and excitement. Everything isnew to him — birds, trees, trucks, his ability to speak orto point out his nose. I love being able to witness the“first” moments when the “AHA” eyes light up and herealizes that he can put a Cheerio in his mouth, when herealizes that he can walk on his own. It is as if Godappeared right in front of him. A stroll around the blockby myself would take maybe three minutes, but withJoseph I reserve at least 30 minutes. He stops and touches

the grass, jumps in the puddles, and tries to nameeverything. He generally goes in one direction but is notbound to the trail. For no apparent reason he will startwalking backwards, chase me, then revisit a puddle.Repetition is not boring, but continuous delight. He lovesto run behind the pantry door and say “bye,” but leavesenough room to push it open and yell “hi” and burst intolaughter. This can go on for 15 minutes straight with thesame level of enjoyment. If only I could practice wonderas he does. Moments like these force a smilein my weariest moments and I am energized. Iremember that I take myself way too seriously.

Henri Nouwen wrote, “That is the greatconversion in our life: to recognize and believethat the many unexpected events are not justdisturbing interruptions of our projects, butthe way in which God molds our hearts andprepares us for his return.” (“Out of Solitude,”p.56)

Part of my conversion is allowing myself toask the hard question, “What now when thisvocation of motherhood interrupts my vocation ofchaplaincy?” which permits me to grieve the interruptionsto my old way of being and claim the importance ofchaplaincy in my future. But this also births a newquestion, “What if Joseph is training me to become thechaplain I hope to be?” In this Joseph can become my newCPE supervisor and teach me to delight in theunexpected along my path.

Allison DeLaney, NACC Cert, works as a PRN Hospice chaplainwith Hospice Community Care in Virginia in addition to being amother.


Allison DeLaney with Joseph, her new CPE supervisor.

What if Joseph

is training me to

become the

chaplain I hope

to be?


By William Gaventa

Inever forgot two of my early experiences as a chaplain in oneof the large institutions that became the norm in the middlepart of the last century. One was conducting a funeral with

five participants — one staff member ordered to be there, andfour other residents of the institution, each of whom was paidto be a pallbearer, one of the most lucrative jobs on campus.The whole funeral made no sense to me whatsoever (otherthan being a matter of justice for the person), because funeralsare for a person’s community … and here there was none. Theisolation of institutional life was rarely more evident.

The second was taking a family to the grave of theirdaughter at the facility cemetery — lovelywith evergreens surrounding it, horrifyingwith the circular cement markers lying flatin the ground marking the graves withnumbers, not names. For the family, thelack of a name just mirrored the

“unspokenness” of theirdaughter’s life, in an era whengood professionals said to families that the bestthing you could do for your newborn with adisability was to put them in an institution and goon with your life.

Then, theories and systems radically changed,because of the voices of families and people withdisabilities. As people with developmentaldisabilities thrived and grew with goodcommunity-based programming and supports,

death became a double psychological and spiritual blow to asystem of care based on nurturing growth and development —or, in other systems, a signal that someone must have donesomething wrong to precipitate the death.

In any case, the far too frequent story was that people withintellectual and other developmental disabilities should not beprepared for their own deaths or participate in funeral andmourning rites, either to protect them from further pain orbecause they could not understand. For decades, the death,grief, and end-of-life issues of adults with developmentaldisabilities carried all sorts of problematic assumptions thatwere quite separate from the actual processes of caring for anindividual.

Thankfully, significant current changes recognize thatpeople with developmental disabilities are first of all people,and that far too often, one of the most significant issues intheir lives is the lack of recognition and support for the kindsof grief that they live with. That grief may come in separationfrom family and friends, the constant turnover in caregivingstaff, and/or the attitudes and stigma that continue to hinderthe recognition of their feelings and spirituality.

Also, the last two decades have also seen an increase in thelife expectancy of people with developmental disabilities, so

they and their caregivers now have to deal with issues ofaging. Much of the growing focus on their end-of-life andgrief issues has come from outside of the pastoral carecommunity. In 2004, I attended the IASSID (InternationalAssociation for Scientific Study of Intellectual Disabilities)conference in Montpelier, France, where more than tensessions with an average of three presenters in each focused ongrief and end-of-life issues with adults with intellectualdisabilities. Most of the presenters were from the UnitedKingdom, and only one was a clergyperson.

As community-based supports continue to grow, chancesare that chaplains in a variety of health and human service

systems are going to encounter more andmore adults with developmental disabilitiescoming to your hospitals, nursing homes,or hospice. In your communities, serviceproviders also are struggling with what todo about aging group-home residents, orhow to help someone die within theircircle of care when that is not the support

or service they are paid to provide. Agencies struggle with howto handle the grief and loss of direct support staff and otherresidents or friends of an adult with developmental disability,especially when a death is unexpected.

These are amazing opportunities for ministry. Sometimeschaplains and pastors must overcome an initial feeling thatthey do not know how to deal with loss and grief with adultswith developmental disabilities. You do. Use what you knowfrom helping others. But there are now a variety of ideas,strategies, and resources to help, coming from the increasingattention by many disciplines. For example:

1. Last Passages was a national project focusing on end oflife care, grief and loss with adults with developmentaldisabilities. www.albany.edu/aging/lastpassages. The websitehas a resource guide and policy recommendations.

2. Psychologist Jeffrey Kauffman has written a Guidebookon Helping Persons with Mental Retardation Mourn. (BaywoodPublishing Company, Amityville, NY, www.baywood.com)which looks at the ways that adults with developmentaldisabilities frequently communicate grief and loss throughbehavior, and how agencies can recognize and support grief.He recommends four key strategies: (1) accurate and honestinformation, (2) maximum involvement in the social andspiritual activities surrounding death, (3) maintaining keysupportive relationships, no matter who they are, and (4)maximizing opportunities for expressing grief andcondolences.

3. Charlene Luchterhand and Nancy Murphy, both socialworkers, further explore ways that friends, families andcaregivers can support adults with mental retardation in herbook, Helping Adults with Mental Retardation Grieve a DeathLoss. (Taylor and Francis Group, Florence, KY, (800) 634-7064, $22.95. An abbreviated form of this book is a booklet,

ResearchUpdate

Resources help the disabled face death, grieve

People with

developmental

disabilities are

first of all people


Mental Retardation and Grief Following a Death Loss: Informationfor Families and Other Caregivers. 45 pp. $6.49. Available fromThe Arc, www.TheArcPub.com)

4. Melody Steinman, a Mennonite working in residentialservices, has written The Geese and the Peanut Butter Chocolate IceCream: The Grieving Gifts to the Lexington Street Community: AResource to Help Individuals with Developmental Disabilities andPeople who Support Them Grieve the Death of Loved One. Afictional story describes the responses of staff, family, neighborsand individuals in a group home after a sudden death of anindividual with a developmental disability. Includes discussionquestions, practical strategies, and bibliography. Free. Onlineonly athttp://rwjms.umdnj.edu/boggscenter/products/prod_info.htm.

5. A creative series of books called Books Beyond Words foradults with intellectual disabilities from the United Kingdom, byan interdisciplinary team. Titles related to end-of-life issuesinclude When Someone Dies, When Mum Died, When Dad Died,When I Got Cancer, and others. Each book is simply a series ofpictures, telling a story, which a caregiver and adult who doesnot read can look at, together, and talk about what is happening.(Price $20. From Balogh International, 191 N. Duncan Road,Champaign, IL 61822.)

6. End-of-life Care: A Guide for Supporting Older People withIntellectual Disabilities and their Families. By A.L. Botsford andL.T. Force. From NYSArc Inc., Delmar, NY, [email protected] resource is more focused on helping families and othercaregivers plan support and care as someone approaches the endof their life.

7. Finally, a collection of essays we published through theJournal of Religion, Disability, and Health, titled End of LifeCare: Bridging Disability and Aging with Person Centered Care.(www.haworthpress.com). This collection has two anchorarticles, one from Rud Turnbull, a lawyer and educator, talkingabout policy, ethical, and caregiving issues as he thinks to thefuture about his son Jay, and a second by M.J. Iozzio, reflectingtheologically on the care that her mother and others areproviding to her father with Alzheimer’s disease.

The convergence of issues is striking, pointing to a number ofways in which support for people who are disabled and peoplewho are aging shares much in common.

All of these resources reflect some strategies that areemerging from the field of developmental disabilities that have amuch broader applicability. Some of the themes in the resourcesabove point the direction:

t A person should be viewed as much in terms of theirstrengths and gifts as they are in terms of needs, deficits,or disease.

t Pay attention to what the person says, in word or actions.t Recognize the depth of caregiving bonds between people,

even if they cannot be voiced.t Don’t protect people from information. Make it

understandable and make sure there are people close tothem who can help integrate and understand what ishappening.

t Include someone’s circle of close friends and caregivers,whoever they are, in the planning and care, and in ritualsthat give voice to grief and loss.

Those are all strategies captured in several forms of “personcentered planning,” processes developed in contrast to“professional centered planning” that too often focused ondeficits and needs without recognizing strengths, gifts, anddreams. They grew because people with disabilities and theirfriends said “Our disability is a given. Help me get a life.” Thereare a number of them, including Essential Lifestyle Planning(www.ELP.net), PATH (www.inclusionpress.com), and FuturesPlanning (www.mncdd.org/pipm/curriculumplanning.html). Allof them try to capture strengths, gifts, and interests that a personhas, and how others can support those.

Essential Lifestyle Planning’s two key questions ask “What isimportant to a person?” and “What is important for a person?”These questions frequently have very different answers. They allrecognize that people communicate in a variety of ways, and thatour role is to understand that communication. They allencourage planning within a circle of support, composed of thekey people who are important to someone. That circle shouldinclude both formal and informal supports, with the goal ofarranging the supports to give the person the most freedom andchoice possible, rather than fitting a program into a designatedslot.

These resources and strategies not only help adults withdisabilities and their caregivers, but they also could be used inorganizing support and care for many others, whether they fit“typical” understandings of grief, loss, and end-of-life care ornot. The next time an adult with an intellectual disability facesend-of-life care, or dies, in your hospital, be aware of uniqueways that your gifts can be used.

Medical staff probably have fewer skills in relating to peoplewith intellectual disabilities and their families than you do, forchaplains do have skills in reading all kinds of communicationand in listening to caregivers. Be aware that direct care staffand/or family members may be spending hours in the room withthat person, maybe because they are concerned that hospital staffwill not be able to communicate. It’s a long way from those firstexperiences of mine in 1975, but as a CPE student told merecently, he was amazed at the number of times he could helpchildren and adults with developmental disabilities and theirfamilies or caregivers during his ten weeks. They are in yourhospitals. But stigma and presumed “difference” can still isolate.You can make sure that does not happen.

Bill Gaventa, M.Div., is Associate Professor of Pediatrics and an ACPEsupervisor at the Elizabeth M. Boggs Center on DevelopmentalDisabilities and Robert Wood Johnson Medical School in NewBrunswick, NJ.


Crossing the Desert: Learning to Let Go, See Clearly, and LiveSimply by Robert J. Wicks; Notre Dame IN: Sorin Books, 2007:$18.95

By Andy Stewart

Crossing the Desert follows in the line of recent books thatseek to reacquaint postmodern humanity with ancient monasticdesert wisdom. Abbot Anthony and his followers taught that, inorder to have fullness, we must let go of everything — surely arecipe for disappointment for secular or material seekers, but arecipe for ultimate joy and fulfillment for spiritual seekers of allfaiths. Psychologist Robert Wicks’ little book seeks to offer apsychological perspective on the insights of the fourth-centurydesert monks and nuns, using their simple advice and wisdom toguide us toward the freedom born of humility and simplicity. Hesucceeds marvelously.

Using his years of clinical experience in preventing secondarystress (the pressures experienced in reaching out to help others)and integrating psychology and the spirituality of worldreligions, Wicks traces a deceptively simple path through theself-help psychobabble of bookstore shelves to guide the readertoward finding and embracing inner freedom. This, he says, is thefreedom to let go of our chronic, choking need to control everyaspect of our life and to allow ourselves to embrace theemptiness and openness that welcomes divine fullness into ourlife.

The recipe is simple – too simple for words, really. So Wicksuses a modicum of them: only 164 pages of carefully crafted text,replete with brief stories and writings of spiritual masters ancient

and contemporary, western and eastern, religious and clinical.Such modern masters as Thomas Merton and Henri Nouwen,Wicks says, steered him toward the ancient wisdom of the desert— and saved his life by teaching him “about living peacefully inan anxious, fearful, and driven world … especially when we feellost, under great stress, or during times of desolation.” Wisdomthat can teach us how to do this seems essential today – both forthe patients and families we minister to in their great pain andturmoil and for us busy chaplains.

The author focuses on four questions as we journey towardinner freedom: “What is filling me now? Why do I resist lettinggo? How do I let go? Once I let go and ‘the room is swept clean,’what do I fill myself with that is both satisfying yet still leavesme empty to experience life anew?” These questions circumscribethe spiritual journey through the desert of life, and Wickselegantly unpacks the struggles and joys that underlie them. Hesuggests that, on this journey, we must pass through three“narrow gates”: passion, knowledge, and humility. All three areessential for one who desires to grow in spiritual wisdom.

This book is a highly recommended addition to the growingcollection of handbooks by Robert Wicks on spiritual andpsychological growth, such as Touching the Holy, Riding theDragon, and Simple Changes. If you’re not acquainted withWicks, I suggest that you begin with this one. Crossing the Desertwill help you discover or rediscover the simple truths thatcontemplative wisdom teachers have taught for millennia. Theyjust may change your life.

Andy Stewart, NACC Cert., is chaplain at Community Home Care &Hospice, Chapel Hill, NC.

Book Reviews

New Wicks book offers good place to start

Let Them Go Free: A Guide To Withdrawing Life Support byThomas A. Shannon and Charles N. Faso, OFM; 2007, GeorgetownUniversity Press, Washington, DC

By Judy Novak

You, the chaplain, are called to the ICU. There the family isgathered, trying to make a decision that life has left them whollyunprepared to make. Even after Karen Quinlan, Nancy Cruzan,and Terri Schiavo, the decision to pull the plug is a decisionseemingly best left to God. Everyone wants to do what is best.But who defines that?

The questions remain. Nevertheless, this little book, Let ThemGo Free: A Guide To Withdrawing Life Support may be of help toyou. It is written to the family as a simple guide through thetheological, ethical, and moral issues presented by the dilemmaof withdrawing life support. Let Them Go Free will help chaplainstalk easily with the family, doctors, and caregivers, discussingmedical options, technology vs. treatment, and our moral

obligations to give care. Further, it also addresses what “care”really means in this moment: bringing vibrancy and life to aloved one, or sustaining a body that, in reality, has already takensteps to the next world.

This book, while particular to the Roman Catholic Christiantradition, could be helpful to all struggling in this emotionalmorass. A well-done prayer service is included that could beadapted to non-Christians if needed.

The danger would be if someone were to just hand the bookto the family and say “Here! This will answer all your questions!”This is a book that the chaplain and the family are to readtogether. Let Them Go Free: A Guide To Withdrawing Life Supportis well done, but it is not all that you, the chaplain, will needwhen called to that room in the ICU. It is a useful tool,appreciated in an ever-changing medical world, but it is nosubstitute for your experience, prayer, and presence.

Judy Novak, NACC Cert., lives in Cudahy, WI.

Guide can help chaplains, families of terminally ill


t PRIEST CHAPLAINOrange, CA – Living our values: As one of the largesthospitals in Orange County, CA, St. Joseph Hospital is a412-bed facility, which is made up of a both a large acutecare hospital and a state-of-the-art outpatient pavilion. Weoffer a broad range of services on our modern campus,allowing us to treat more complex medical conditions in avariety of specialties. As part of the prestigious St. JosephHealth System, St. Joseph Hospital is committed to servingour community through the values of dignity, excellence,service, justice. We are seeking a Priest Chaplain to providecomforting, compassionate care in identifying and meetingthe spiritual needs of patients, family and staff. Will serve thehospital community through liturgical celebration andsacramental support, participate in interdisciplinary teammeetings and work collaboratively with other members ofthe spiritual care team. Must be an ordained Catholic priestwith ecclesiastical endorsement from the bishop of the localdiocese. Four clinical pastoral education units and NACC orAPC certification preferred. We offer a competitivecompensation and benefits package. You can apply onlineby visiting our web site at www.sjo.org. You may also faxyour resume to (714) 744-8668; e-mail [email protected]; or send it by mail to St. Joseph Hospital, HRDept., 1100 West Stewart Dr., Orange, CA 92868. EOE.

t PRIEST CHAPLAINSt. Louis, MO – Missouri Baptist Medical Center is a 400-bed community hospital in West County, St. Louis, nationally

recognized for clinical excellence that lives out the values ofcompassion, excellence, integrity, respect and teamwork.We are looking for a board-certified priest chaplain to bepart of a spiritual care team to help identify and meet thespiritual needs of our patients, family members and staff.The candidate must be ordained with ecclesiasticalendorsement from the local diocese. Liturgical celebrationand sacramental ministry will be provided to a hospitalcommunity that consists of a population that would be 30-35% Catholic. Please contact Rachel at (314) 996-5209 [email protected]. Apply online: www.mbmchealth.org,“employment.” Job #60985

t CHAPLAINSpring Valley, IL – It’s not just a job … it’s our mission! Joinour team and make a difference! 40 hours per week; days,rotating weekends, and call; excellent benefits. Must havecurrent endorsement from own faith tradition andexperience ministering with persons of diverse cultural andreligious backgrounds in acute and skilled care, oncology,pediatrics, and general medical and surgical settings. Abachelor’s degree in theology, pastoral studies, ministry, orrelated field is preferred. Check out job opportunities at:www.aboutsmh.org. Apply in person or send resume to:

By Michelle Lemiesz

Three years of planning and discussion have culminated inthe official formation of the Chaplains Association ofOhio.

The idea of a statewide chaplaincy organization began with agroup of five chaplains from APC and me from NACC. Weshared a vision of coming together in collegiality for fellowship,education and mutual support in an inclusive organization opento all who provide spiritual care in an institutional setting.

Together we sponsored two successful all-day educationalevents in the Columbus region and received positive feedbackfrom both APC and NACC members. Last year during theNACC conference in Columbus, we invited both NACC andAPC members from the state of Ohio to come to aninformational meeting and brown-bag lunch. During thegathering, facilitated by Chaplain Jerry Nussbaum of the APCand myself, we heard over and over of the need and deep desireof the chaplains to come together in mutuality, networking,support, and education. Feelings of grief over the dissolution ofthe NACC regions were verbalized, and hopes for a newbeginning were shared.

That gathering expanded the core group of interestedindividuals and allowed more NACC members and chaplainsfrom across the state of Ohio to vision and plan. For the past

year, this core group gathered almost quarterly and plannededucational events, developed regions, wrote a constitution, andthen opened up the organization for membership during theeducational event last fall in Medina. Nearly 150 chaplains fromthe state of Ohio joined as charter members!

On May 18th in Columbus, over 100 chaplains ratified andapproved the constitution of the Chaplains Association of Ohioand elected officers. What was once a dream now is reality!

For more information on the Chaplains Association of Ohioor to become a member, please contact Michelle Lemiesz,President, or Kay Snyder, Member Chair, [email protected] or [email protected].

Michelle Lemiesz, NACC Cert, is President of the ChaplainsAssociation of Ohio and director of chaplaincy services at MountCarmel East Hospital and Count Carmel New Albany Surgical Hospitalin Columbus, OH.

Ohio chaplains form statewide association

Correction An article about interview team educators in the June

issue of Vision inadvertently omitted Annette Costellofrom the list of current ITEs.

Positions Available

St. Margaret’s Health. Director of Human Resources, 600 E.First Street, Spring Valley, IL 61362; [email protected] Opportunity Employer.

t VICE PRESIDENT, MISSION INTEGRATIONBuffalo, NY – This position at Catholic Health System isresponsible for insuring the provision and development ofhigh-quality innovative spiritual care services throughout theContinuing Care Division that are responsive to the needsand desires of patients, residents, families and associates.The Vice President assists the President/CEO of theContinuing Care Division (CCD) in promoting and integratingthe mission, vision and values in all aspects of the division.This is a CCD Leadership position. Responsibilities will focuson ensuring mission integrity in all organizational processes,strategic planning, leadership development, policydevelopment/implementation, and operations for areaswithin CCD, i.e. heritage of the religious sponsors, ethics,advocacy, care for those who are poor, spirituality andspiritual care, mission and values of CHS, community andglobal outreach, Catholic identity and social justice issues.The Vice President of Mission/Spiritual Care has animportant role in working with the CCD Spiritual Care Teamto establish and maintain the strategic initiatives, as well ashave direct responsibility for all mission initiatives withinCCD. The position will be directly responsible forcollaborating, communicating and coordinating missioninitiatives between CCD and CHS mission integration team.Educational requirements (minimum): Master’s degreerequired. Certification by an appropriate clinical pastoralagency preferred, or appropriate candidate will completewithin two years. Education in one or more of the followingareas are desirable: ethics, theology, counseling, adulteducation and health care. Demonstrated leadership at aprofessional level. Two to four years experience in one ormore of the following are recommended: health care,education, management, governance, mission integration,spiritual care. If qualified, please email your resume andcover letter, including salary history, in confidence, [email protected] and/or apply online atwww.chsbuffalo.org.

t CATHOLIC CHAPLAINColumbia, SC – Sisters of Charity Providence Hospitals, a337-bed, two-campus acute care facility, is recognized asthe leading heart hospital in South Carolina. Seeking aNACC or APC certified chaplain to work full-time days withour team of day and night chaplains in a well-establishedPastoral Care Department. We are looking for someone wholives our values of respect, compassion, courage, justice,and collaboration. We prefer a Hispanic or bilingual chaplain.Go to our website, www.providencehospitals.com, to findout more about our hospitals and complete the requiredonline application.

t PASTORAL CARE/MISSION INTEGRATION DIRECTORChicago, IL – St. Joseph Village of an integrated, faith-based healthcare organization, is seeking a PastoralCare/Mission Integration Director. SJV is a skilled nursingand assisted living facility located on Chicago’s nearnorthwest side. The successful candidate will possessstrong listening, communication, and organizational skills butmost importantly will demonstrate the ability to buildrelationships with our residents, our staff and the broaderreligious community within the local community. As amember of the interdisciplinary team, this position requiresthe ability to use your assessment and counseling skills as achaplain to journey with persons as they transition throughsome of life’s more challenging stages. As member of themanagement team, this position requires you to use yourorganizational, communication and relationship skills tomanage your department and build dedication to ourmission among associates. This position minimally requires adegree in pastoral counseling/studies, theology or a relatedfield. Experience in providing pastoral services required.CPE certification is a preferred. Interested candidates mayforward resume to Franciscan Communities, Inc., St.Joseph Village of Chicago, 4021 West Belmont Avenue,Chicago, IL 60641; Phone (773) 328-5500; Fax (773) 328-5502; e-mail to: [email protected].

t DIRECTOR OF PASTORAL CARE SERVICESSt. Petersburg, FL – St. Anthony’s Health Care, a Catholic-sponsored health care organization, is seeking an ordainedRoman Catholic priest chaplain to be our Director ofPastoral Care Services. This spiritually focused individual willpromote holistic care for the faith, beliefs and values ofpatients and staff; establish a healing environment andinterfaith collaboration with local community clergy andorganizations; and direct staff in planning, coordinating andfulfilling chaplaincy service needs of patients, families andstaff from a spiritual, religious and emotional perspective. Asa director of pastoral services, the selected candidate mustpossess a master’s degree in theology or related ministryfield; two years experience as a clinical pastor; and theability to demonstrate spiritual, theological and pastoral careknowledge and formation; and excellent communication,teamwork, organizational and management skills.Exceptional interpersonal skills are also required to effectivelyrelate to a diversity of age groups as well as ethnic,socioeconomic and educational backgrounds, whiledemonstrating a respect for the Catholic Ethical & ReligiousDirectives; social justice issues; and the values and traditionsof the Franciscan Sisters of Allegany. PhD and CPEcertification preferred. For confidential consideration, pleasee-mail Michelle Nelson at [email protected]; call:(727) 825-1161; or fax: (727) 825-1302. EOE/DFWP

t HOSPICE CHAPLAINWaupaca, WI – ThedaCare, an integrated health caresystem in the Fox Valley, is seeking a part-time to full-timechaplain for Hospice. Primary responsibility will be to providepastoral care for patients and their families in a Hospice


Positions Available


environment. Four quarters of CPE required from anaccredited center. Previous experience highly desired.Eligible for or board certified by one of the national certifyingorganizations concerned with pastoral care in institutions.This is a benefit-eligible position working approximately 20hours per week, with the potential to increase to a full-timeposition. To apply please visit our website atwww.thedacare.org. Requisition # 06-00909.

t DIRECTOR OF SPIRITUAL CARELubbock, TX – The Covenant Health System Director ofSpiritual Care’s primary responsibilities include responsibilityfor overall planning, development, coordination,implementation and management of the department and ofthe Clinical Pastoral Education program. Covenant HealthSystem is a regional tertiary center serving West Texas andEastern New Mexico. A master’s degree in Theology/Divinityor comparable is required. Candidates must be certified byNACC or APC. Pastoral and managerial experience in ahospital setting is required. Send resume to: HumanResources, 3615 19th St., Lubbock, Texas 79410 or emailresume to [email protected].

t CHAPLAINAlbert Lea, MN – Albert Lea Medical Center – MayoHealth System is seeking a full-time chaplain to minister tothe spiritual needs of our patients, families and employees.This position will also supervise the volunteer chaplains.Qualifications include advanced theological degree from anaccredited seminary (or equivalent endorsing body); fourunits of clinical pastoral education; endorsement for serviceas a chaplain by appropriate church body. This positionalso requires certification (or certification eligible) with one ormore of the following: National Association of CatholicChaplains (NACC), Association of Professional Chaplains(APC), Association of Clinical Pastoral Education (ACPE) orNational Association of Jewish Chaplains (NAJC).Experience in a variety of healthcare settings includinghospital, hospice, nursing home, or chemical dependency ispreferred. Must be comfortable in crisis situations and haveability to work under stress in difficult situations. Excellentlistening and communication skills required. Ability tominister to the whole person by promoting physical,emotional, social and spiritual well-being is essential. AlbertLea Medical Center – Mayo Health System offers anexcellent benefit package including health, dental, life, andlong-term disability insurance, along with an excellentpension plan, paid time off, and flexible compensation forday care and medical expenses. For more information or toapply online, please visit our website atwww.almedcenter.org

t CPE RESIDENCYTemple, TX – Scott & White Hospital (http://pastoralcare.sw.org) is recruiting for the 2007-2008 residency programs.Our innovative first- and second-year residency programoffers three units of CPE in a calendar year. We provideresidents time for development of relationships with themedical staff, integration of learning with practice, andopportunities for specialization in clinical areas. Competitivestipends and benefits. No tuition. $25 application fee

required. Send applications to: Krista Jones, Pastoral Care,Scott & White Hospital, 2401 So. 31st St., Temple, TX76508, fax 254-724-9007, phone 254-724-1181, or [email protected].

t CHAPLAINPhoenix, AZ – St. Joseph’s Hospital and Medical Center isseeking a full time evening/night certified chaplain. (6:30 pm-5:30 am; 4 on-3 off; 3 on-4 off). We are a 756-bed, not-for-profit center of clinical excellence and education. Ourfacility includes the internationally recognized BarrowNeurological Institute and an American College ofSurgeons accredited Level 1 trauma center. Ourorganization also includes research facilities,cardiovascular services, high-risk obstetrics, pediatricsand rehabilitation programs. Recently U.S. News & WorldReport and Solucient listed St. Joseph’s among the tophospitals in the country. Our hospital is part of CatholicHealthcare West, one of the largest health system systemsin the West with 40-plus hospitals in Arizona, California andNevada. To be considered for this opportunity with excellentbenefits, you must have these qualifications: Board CertifiedNACC, NAJC, or APC; ecclesiastical endorsement;demonstrated proficiency in spiritual assessment, computerdocumentation, end of life care, and experience in a largeacute care/trauma setting. For more information and toapply online, go to www.stjosephs-phx.org or send resumeto: [email protected], fax (602) 406-4189.

t CHAPLAINMorristown, NJ – Morristown Memorial Hospital’s PastoralCare Department seeks a full- or part-time chaplain for a 12-month position delivering pastoral care to patients, theirloved ones, and, as appropriate, staff. This person will bepart of a team of chaplains and will report to the manager ofvolunteer services and pastoral care at MMH. Qualifications:Must be certified or eligible for certification by theAssociation of Professional Chaplains, the NationalAssociation of Catholic Chaplains, or the NationalAssociation of Jewish Chaplains. This certification requires acollege degree, a master’s level theological degree orequivalent, clinical training in chaplaincy, ordination orcommissioning for ministry by a recognized religious group,a current endorsement for chaplaincy by a recognizedreligious group, and appearance before a national certifyingcommission for assessment of competency. Please send aletter of introduction and resume to Beth Upham, Managerof Volunteer Services and Pastoral Care, MorristownMemorial Hospital, PO Box 1956, Morristown, NJ 07962-1956.

t CHAPLAINLancaster, PA – Hospice of Lancaster County, the largesthospice in Pennsylvania, is seeking a Roman Catholicchaplain to join a team of nine fulltime chaplains.Qualifications include board certification with NACC or APC,or ability to be certified within two years of hire. Thesuccessful candidate will be proficient in end-of-life care andin spiritual assessment, computer documentation, andcommitted to working as a member of an interdisciplinaryteam. Prefer experience in hospice. Please refer to ourwebsite at www.hospiceoflancaster.org if you would likemore information on our facility or are interested in applying.

CHAIRKaren PuglieseChaplainCentral DuPage HospitalWinfield, IL [email protected]

VICE CHAIRBridget Deegan-KrauseFerndale, [email protected]

SECRETARYPaul MarceauVice President, Mission Services and EthicsTrinity HealthNovi, [email protected]

TREASURERSr. Geraldine Hoyler, CSCNotre Dame, [email protected]

EPISCOPAL LIAISONMost Rev. Dale J. Melczek, DDBishop of GaryMerrillville, IN

INTERIM EXECUTIVE DIRECTORRev. Thomas G. Landry IIINational Association of Catholic ChaplainsMilwaukee, [email protected]

Patrick H. BoltonDirector of Pastoral CareMercy Medical CenterDaphne, [email protected]

Alan Bowman Vice President, Mission IntegrationCatholic Health InitiativesDenver, CO [email protected]

Sr. Barbara Brumleve, SSNDCPE SupervisorAlegent Health CareOmaha, NE [email protected]

Sr. Norma Gutierrez, MCDPChaplainSt. Mary Medical CenterLong Beach, [email protected]

Sr. Mary Eileen Wilhelm, RSMPresident EmeritusMercy MedicalDaphne, [email protected]

Board of Directors Calendar

NONPROFIT ORGU.S. POSTAGE PAID

MILWAUKEE, WIPERMIT NO. 48725007 S. Howell Avenue Suite 120

Milwaukee, WI 53207-6159

ADDRESS SERVICE REQUESTED

September1 Supervisor certification materials

due at NACC office

3 Labor Day; national office closed

4 Copy deadline, October Vision

21 Postmark deadline for Board of Directors ballots

October6-7 Chaplain certification interviews in

Portland, OR, Milwaukee, St. Louis, Boston

15 Copy deadline, November-December Vision

25-28 National Certification Committee meeting in Milwaukee

27 Supervisor certification interviews, Milwaukee

by jim manzardo vision w...issn: 1527-2370 executive editor rev. thomas g. landry editor david...

Documents