Chaplain, Can You Carry This Cross for Me? A Reflection on My First Year of CPE-Clinical Pastoral Education.

What is the meaning of sacrament? How can a professional Orthodox Christian lay chaplain participate in sacramental ministry without the grace given by ordination? This piece on Christina Hanegraaff's first year as a Clinical Pastoral Education resident explores this question through reflecting on her experiences of entering into people's suffering and carrying their cross alongside them-a modern-day Simon of Cyrene.

Improving access to palliative care clinical pastoral education.

Palliative care is interprofessional care for seriously ill people. Many clergy, religious leaders, and hospice and palliative care chaplains of color and minority religious backgrounds desire clinical palliative care education. This manuscript presents findings from a three-year quality improvement project which included the development of a palliative care specialty ACPE: The Standard for Spiritual Care and Education (ACPE) accredited program at an academic medical center. The program was designed to improve spiritual care provision in palliative care at the institution and to facilitate the participation of clergy and spiritual leaders of color and minority religious groups. Forty-six students participated in 53 400-h clinical pastoral education units. Strategies from medical education literature were employed to address obstacles to CPE participation including a racially and religiously diverse CPE advisory group, financial assistance, flexible learning (e.g. hybrid, asynchronous), and clinical placement agreements at places of employment. Upon completion of the program students provided written feedback, participated in a structured exit interview and completed a survey. Data were reviewed for common themes and results report student perceptions about the strategies utilized.

"I've never seen a Black woman chaplain before:" From personal narratives to hypotheses.

This article shifts the traditional approach to case studies in healthcare chaplaincy from questions about what chaplains do to questions of who chaplains are and how they experience the work. We draw insights from womanist theology to offer three narratives written by African American healthcare chaplains that illustrate themes of intersectionality, the effects interview contexts have on training and work, and key questions that emerge while doing the work. These narratives honor the largely invisible work of African-American chaplains while raising central hypotheses for research and intervention we outline in conclusion.

Recognizing and Managing Performance Anxiety in First-Year Supervised Pastoral Education (SPE) Students: Description, Causes and Remedies.

Describes the nature of performance anxiety that can appear in students doing their first clinical placement in Supervised Pastoral Education1 in the Canadian Association of Spiritual Care. Explores origins of performance anxiety drawing on research, the Diagnostic and statistical manual of mental disorders-5, theology of Paul Tillich and supervisory experiences of authors. Examines Canadian contextual factors like COVID-19, culture and multi-faith. Offers ways students might manage anxiety with help from supervisors and peers.

Implementing Spiritual Care in the Pediatric Complex Care Clinic.

A project integrated a Clinical Pastoral Education Fellow into a clinic designed to treat children with medical complexity (CMC). The integration of a chaplain into the care team fulfilled the goal of increasing accessibility to spiritual care through a quality improvement project and seemed to positively affect patients and the interdisciplinary team itself. These efforts demonstrate the need for research to better understand the relationship between spiritual screenings, interventions, and outcomes for CMC patients.

A implicação dos trabalhadores na política de assistência social brasileira / La implicación de los trabajadores en la política brasileña de asistencia social / The implication of workers in the brazilian social assistance policy

RESUMO. Esse artigo analisa a institucionalização da assistência social no Brasil e a implicação dos trabalhadores sociais neste campo. Partimos da narrativa de vida de Maria, que da experiência religiosa parte para a militância nos movimentos sociais e institucionaliza sua prática na ampliação da assistência social do governo de Luiz Inácio Lula da Silva em 2004. Neste contexto de luta e paixões, Maria investe em um saber prático que se torna o ponto de partida para a construção de uma sobreimplicação. Pelo método de narrativas de vida e da análise institucional, o trabalho contempla o campo micropolítico de um percurso biográfico para chegar a aspectos sócio-históricos da constituição da pasta no país e a construção de uma sensibilidade peculiar por parte dos trabalhadores. Essa sensibilidade, construída nas experiências anteriores ao trabalho social e potencializada no encontro com a política institucionalizada, pode adoecer os profissionais e favorecer a precarização da política pública quando alimenta um compromisso pessoal que se nega a enxergar a complexidade do que seja manter a seguridade social com competência e seriedade no país.

RESUMEN Analizamos la institucionalización de la Asistencia Social en Brasil y la implicación de los trabajadores sociales en este campo. Para esto, partimos de la narrativa de la vida de María, que a partir de la experiencia religiosa, comienza a ser militante en los movimientos sociales e institucionaliza su práctica en la expansión de la Asistencia Social del gobierno de Luiz Inácio Lula da Silva en 2004. En este contexto de lucha y pasiones, María invierte en conocimiento práctico que se convierte en el punto de partida para la construcción de una sobreimplicación. A través de la metodología de la historia de la vida y el análisis institucional, el trabajo contempla el campo micropolítico de una ruta biográfica para llegar a los aspectos sociohistóricos de la constitución de la pasta en el país y la construcción de una sensibilidad peculiar por parte de los trabajadores. Esta sensibilidad, basada en experiencias previas al trabajo social y mejorada en el encuentro con la política institucionalizada, puede enfermar a los profesionales y favorece la precariedad de las políticas públicas cuando alimenta un compromiso personal que se niega a ver la complejidad de lo que significa mantener la seguridad social con competencia y seriedad en el país.

ABSTRACT. This article analyses the institutionalization of Social Assistance in Brazil and the implication of social workers in this field. For this, we start from Maria's life narrative, which from religious experience, starts to militancy in social movements and institutionalizes its practice in the expansion of Social Assistance. Maria invests in practical knowledge that becomes the beginning for construction of an overimplication. Through theory and institutional analysis, the work contemplates the micropolitical field of a biographical path to reach socio-historical aspects of the constitution of the paste in the country and the building of a peculiar sensitivity on the part of the workers. This sensitivity, built on experiences prior to social work and enhanced in the encounter with institutionalized politics, can make professionals sick and favors the precariousness of public policy when it feeds a personal commitment that refuses to see the complexity of what it means to maintain social security with competence and seriousness in the country.

Delivering Clinical Pastoral Education (CPE) Remotely: Educators' Views and Perspectives During the COVID-19 Pandemic and Beyond.

Many Clinical Pastoral Education programs pivoted to remote delivery during the COVID-19 pandemic. Our survey explored educators' preparedness, self-efficacy, and views regarding remote Clinical Pastoral Education. Few respondents were either very (14.2%) or not at all (16.5%) prepared. Most were confident facilitating remote learning (69.8%-88.5%), believing remote Clinical Pastoral Education can achieve outcomes equivalent to in-person (59.1%). Six qualitative themes emerged: educator development, educator challenges, remote Clinical Pastoral Education efficacy, remote group dynamics, clinical practice/supervision implications, and benefits and opportunities.

Is Supervised Pastoral Education (SPE) "Substantially Equivalent" to a Recognized Psychotherapy Program in Ontario?

After completing their Supervised Pastoral Education units provided by the Canadian Association for Spiritual Care, two soon-to-be-certified Spiritual Care Practitioners applied to the College of Registered Psychotherapists of Ontario. Both were rejected because their Supervised Pastoral Education program was not deemed to be "substantially equivalent" to a recognized psychotherapy program. This came as a surprise since similarly qualified Canadian Association for Spiritual Care Practitioners in Ontario are also members of the College of Registered Psychotherapists of Ontario through a process called "grandparenting." Using the 10 characteristics of a College of Registered Psychotherapists of Ontario recognized program, this paper examines Canadian Association for Spiritual Care's SPE program in detail, showing how closely it aligns with the College of Registered Psychotherapists of Ontario's description of an equivalent psychotherapy program. I conclude by suggesting the College of Registered Psychotherapists of Ontario should embrace Supervised Pastoral Education as an equivalent program and grant memberships, not just to those grand parented in, but to future Canadian Association for Spiritual Care Practitioners.

COVID-19 and Clinical Pastoral Education: How ACPE Educators Pivoted Amid the Pandemic.

Clinical Pastoral Education (CPE) programs faced extraordinary challenges during the COVID-19 pandemic. We examined how ACPE-certified educators responded to maintain program delivery. Survey results (n = 210) suggested a substantial and abrupt increase in remote delivery for CPE instruction and supervised clinical practice, primarily driven by those previously fully in-person. Respondents reported abrupt changes impacted 1152 students. Participants rated their utilization and helpfulness of professional, organizational, and technology resources during the pivot and beyond.

Ethics education in clinical pastoral education: prevalence and types.

Chaplains frequently serve on ethics committees, as ethics consultants, and as Institutional Review Board (IRB) members in hospitals. However, little is known about how Clinical Pastoral Education (CPE) residents are trained in ethics and whether this training is appropriate or adequate for chaplains' subsequent work in health care settings. We created a survey to canvas 222 CPE residency programs in the United States accredited by the ACPE: The Standard for Spiritual Care (ACPE) to inquire about the prevalence of ethics curricula within residency programs, the educational structure of ethics curricula, and challenges associated with teaching ethics within CPE. We received a total of 84 responses for a 38% response rate. Of these, three-quarters of the programs had a required ethics curriculum, another 10% were in the process of developing one, and 18% had none. There was a great deal of variability in the ethics curricula among the different programs. Developing guidelines for a standardized ethics curriculum could help healthcare chaplains provide more effective service on ethics committees, as ethics consultants, and as IRB members.

Grieving Kairos Moments.

This article is a reflection on the loss of Kairos due to the COVID-19 pandemic. Kairos moments cannot be re-scheduled, they must be mourned.

Self-compassion and healthcare chaplaincy: a need for integration into clinical pastoral education.

Clinical chaplains are exposed to varying degrees of suffering and are not exempt from suffering themselves. This study took a phenomenological approach to examining self-compassion among 11 clinical chaplains, all of which had suffered from personal and/or professional hardships while providing spiritual care to medical staff, patients, and families. The three elements of self-compassion are mindfulness, self-kindness, and common humanity. Results showed that clinical chaplains' understanding of the aspects of self-compassion are limited or non-existent. Participants in this study ardently shared their experiences as they related to self-care activities during times of personal hardship. However, the intentional implementation of self-compassion practice was not displayed in these narratives. The need for education in this area would prove to enhance self-awareness and overall self-care within the profession of clinical chaplaincy.

Out Of The Ashes: The Alberta Consortium For Supervised Pastoral Education Program.

In Alberta, Canada, supervised pastoral education has grown and thrived for over 50 years. In 2008, due to healthcare funding changes, it was nearly eliminated. This article describes regenerative processes by which former structures have transformed into a new configuration for supervised pastoral education program delivery, including innovative roles for spiritual care preceptors and theological colleges. Out of the ashes, a phoenix is rising. It is called the Alberta Consortium for Supervised Pastoral Education program.

Toward an Integrative Model of Psychospiritual Therapy: Bringing Spirituality and Psychotherapy Together.

As a supervisor-educator for the Canadian Association of Spiritual Care, my primary task is to help developing spiritual care providers and psychospiritual therapists learn how to use psychotherapy within the field of spiritual care. The purpose of this essay is to share a psychospiritual model that I teach my students that helps them see how psychospiritual therapy is a form of spiritual practice that helps their clients experience healing from the sacred.

Blessings and Cursings: The Liberating Gift of Profanity in Clinical Pastoral Education.

Profanity, derived from the Latin for "not sacred," has long been seen as antithetical to spirituality. Social norms around organized religion, respectability, race, gender, etc. compound this perception. In this article, I examine how the use of profanity in Clinical Pastoral Education can help students experience personal, social, and physical freedom. Association of Clinical Pastoral Education outcomes, demographic data, and a student experience provide support for this assertion.

Embedding Critical Reflection in Training for Spiritual Care Supervision and Practice: The Experience of a Specific Student Group.

This article explores student experiences of a subject called Supervision in Spiritual Care Using Critical Reflection in postgraduate study in Australia for spiritual carers and ministers of religion. Their online dialogue identified how students used critical reflection in practice, and what they saw as the benefits and challenges in their learning. This affirms the value of a critically reflective approach to spiritual care and how this can be used in supervision and in practice.

Quality Improvement of Pastoral Care for Major Depression in the Community of an African American Religious Organization.

Mental illness is a complex personal and social problem. In the African American community, cultural and ethnic stigma concerning mental illness often discourages this population from seeking the help they need. African Americans are more likely to rely on religious coping strategies such as prayer and/or informal trusted community social supports such as a senior pastor, members of a ministerial team who provide pastoral care in their churches, family members, and a limited number of friends. Implementation of a unique church-based initiative for depression/suicidality screening and stigma reduction, and collaborative efforts with community mental health providers, are promising steps toward optimizing diagnosis, treatment, follow-up for depression in African American persons in faith-based organizations. This project attempted to elaborate on and clarify the link between stigma, such as beliefs related to mental illness, and how education could influence and improve pastoral care by ministerial leaders for mental health issues in their congregants.

What's the Point of Clinical Pastoral Education and Pastoral Counselling Education? Political, Developmental, and Professional Considerations.

Further clarity is needed regarding the uniqueness of spiritual care and psycho-spiritual therapy. In this article, this uniqueness is described as the relative spiritual health of spiritual health professionals. Drawing upon political philosophy, spiritual development theories, and studies in spiritual health, three traits of spiritual health are revealed that spiritual health professionals need to function effectively in their work environments. The article ends with four recommendations for both clinical pastoral education and pastoral counselling education.

Training Healthcare Chaplains: Yesterday, Today and Tomorrow.

This article invites theological school educators, clinical pastoral education educators, representatives of the professional healthcare chaplaincy organizations, and social scientists to begin a shared conversation about chaplaincy education. To date, we find that theological educators, clinical educators, professional chaplains, and the healthcare organizations where they work are not operating from or educating toward a common understanding of what makes healthcare chaplains effective. Before we identify five key questions that might help us be in shared conversation and move towards educating the most effective chaplains, we briefly describe the history of education for healthcare chaplaincy. We then describe what we learned in interviews in 2018 with 21 theological and 19 clinical educators who are educating healthcare chaplains in theological schools and clinical pastoral education residency programs, year-long educational programs in hospitals and other settings that focus on preparing people for staff chaplain jobs. Their different approaches and frames inform the five questions with which we conclude.

Significant Change in the North American Spiritual Care Education and Psychotherapy Movement.

ACPE: The Standard for Spiritual Care and Education (previously Association for Clinical Pastoral Education) has received the membership of the American Association of Pastoral Counselors (AAPC) into an integrated organization. This integration may mark the beginning of an organizational trend.