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Journal articles on the topic 'Hospital Chaplains'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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1

Handzo, George, Kevin J. Flannelly, and Brian P. Hughes. "Hospital Characteristics Affecting HealthCare Chaplaincy and the Provision of Chaplaincy Care in the United States: 2004 vs. 2016." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 71, no. 3 (September 2017): 156–62. http://dx.doi.org/10.1177/1542305017720122.

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This study replicates, expands and analyzes a 2004 survey examining six hospital characteristics influencing three measures of chaplain employment in large, small, for-profit and nonprofit hospitals. The relationship between hospital characteristics and hiring Board Certified Chaplains was minor and inconsistent across time. The results indicate that religiously affiliated hospitals employed more full-time chaplains and that chaplain full-time equivalents were inversely related to hospital size in both surveys. The current survey suggests that urban and religiously affiliated hospitals were more likely to hire chaplains. The sampling method proved problematic, precluding meaningful conclusions but the study focus and questions remain important for future investigation based on this pilot effort.

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2

McSherry, Elisabeth, and William A. Nelson. "The Drg Era: A Major Opportunity for Increased Pastoral Care Impact or a Crisis for Survival?" Journal of Pastoral Care 41, no. 3 (September 1987): 201–11. http://dx.doi.org/10.1177/002234098704100303.

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Notes how the Diagnostic Related Group (DRG) system, now being utilized by a growing number of hospitals, may provide chaplains with ways of demonstrating their worth as team members in total health care. Claims that pastoral care ought to be a major clinical service in a hospital and that chaplains therefore need to provide objective evidence of their contribution to the well-being of patients, as do other major clinical areas. Suggests specific ways for chaplains to establish such data, including the use of objective measures of the spiritual conditions of patients. Offers examples of accountability procedures and notes that such meticulous chaplain accountability along with follow-up work with patients could lead to expansions of services and new roles in the chaplaincy fields.

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3

Aja, Victoria T. "The Relevance of Patients’ Spiritual Care in the Nigerian Cultural Context: A Health Care Chaplain’s Perspective." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 73, no. 2 (June 2019): 82–87. http://dx.doi.org/10.1177/1542305019852889.

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In most Nigerian hospitals, there is no evidence of formally employed health care chaplains. Personal experiences of a health care chaplain serving at a faith-based hospital in Nigeria show that the Nigerian cultural context, as it relates to individuals’ personal spirituality, as well as the abundant research on the associations between spirituality/religiosity and health, precipitate the need for services of health care chaplains in Nigerian hospitals, whether faith-based, non-faith-based, or government hospitals.

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Francisco, Daniel Pereira, Isabelle Cristinne Pinto Costa, Cristiani Garrido de Andrade, Kamyla Félix Oliveira dos Santos, Fabiana Medeiros de Brito, and Solange Fátima Geraldo da Costa. "Contributions of the chaplaincy service to the care of terminal patients." Texto & Contexto - Enfermagem 24, no. 1 (March 2015): 212–19. http://dx.doi.org/10.1590/0104-07072015003180013.

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This study aims to identify chaplains' understanding in relation to spirituality, and to analyze the chaplaincy's contribution in the care of terminal patients. It is exploratory, qualitative research undertaken with seven hospital chaplains in two public hospitals in João Pessoa in the Brazilian state of Paraíba. The data were collected through semi-structured interviews and were subjected to content analysis. The categories which emerged were: Spirituality in the view of chaplains, and Contributions of the chaplaincy in employing spirituality in the care of the terminal patient. These categories evidenced that the chaplains value the spiritual dimension in their practice, helping the patient to cope with the end-of-life process. It is hoped that this study will provide resources for further investigations, bearing in mind that studies on the chaplaincy and spirituality in the care for the terminal patient remain incipient.

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5

Lee, Brittany M., Farr A. Curlin, and Philip J. Choi. "Documenting presence: A descriptive study of chaplain notes in the intensive care unit." Palliative and Supportive Care 15, no. 2 (June 20, 2016): 190–96. http://dx.doi.org/10.1017/s1478951516000407.

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AbstractObjective:To clarify and record their role in the care of patients, hospital chaplains are increasingly called on to document their work in the medical record. Chaplains' documentation, however, varies widely, even within single institutions. Little has been known, however, about the forms that documentation takes in different settings or about how clinicians interpret chaplain documentation. This study aims to examine how chaplains record their encounters in an intensive care unit (ICU).Method:We performed a retrospective chart review of the chaplain notes filed on patients in the adult ICUs at a major academic medical center over a six-month period. We used an iterative process of qualitative textual analysis to code and analyze chaplains' free-text entries for emergent themes.Results:Four primary themes emerged from chaplain documentation. First, chaplains frequently used “code language,” such as “compassionate presence,” to recapitulate interventions already documented elsewhere in a checklist of ministry interventions. Second, chaplains typically described what they observed rather than interpreting its clinical significance. Third, chaplains indicated passive follow-up plans, waiting for patients or family members to request further interaction. Fourth, chaplains sometimes provided insights into particular relationship dynamics.Significance of results:As members of the patient care team, chaplains access the medical record to communicate clinically relevant information. The present study suggests that recent emphasis on evidence-based practice may be leading chaplains, at least in the medical center we studied, to use a reduced, mechanical language insufficient for illuminating patients' individual stories. We hope that our study will promote further consideration of how chaplain documentation can enhance patient care and convey the unique value that chaplains add to the clinical team.

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6

Shariff, Nurasikin Mohamad. "The Need of Muslim Chaplain In Hospital-Based Services in Malaysia: A Scoping Review of Literature." INTERNATIONAL JOURNAL OF CARE SCHOLARS 4, no. 2 (July 31, 2021): 78–82. http://dx.doi.org/10.31436/ijcs.v4i2.180.

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Introduction: The roles of Muslim chaplain within the boundary of healthcare services in Malaysia should be brought into highlight as they can facilitate the provision of spiritual services for clients with various spiritual and cultural needs. Nonetheless, less attention has been paid to the collaboration between the Muslim chaplain and the healthcare professionals in the Malaysian healthcare settings. This paper provides a scoping review on the articles that can provide insight on the need for Muslim chaplain in the hospital-based services for Malaysia setting based on the expertise the chaplain can provide. Methods: A literature search was done with the keywords including chaplain* OR clergy* AND Muslim* AND hospital* via databases such as Web of Science, SCOPUS, MEDLINE (Proquest), CINAHL and Google scholar, A total of 15 articles has been reviewed and were included in this article to address the aim of this paper and they were limited to English and published within 2011 till 2021. Discussion: This review paper highlighted a discussion on the emerging need of Muslim chaplaincy in the 21st century, and their scope of practice in Hospital-based services as seen in the literature. This is followed by the issues on spiritual struggles among those admitted to hospitals. Conclusion: This paper thus provides recommendations for recruitment of Muslim chaplains, the need for training and future empirical work on the benefits of spiritual services provided by chaplaincy services for the sick.

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7

Klitzman, Robert, Gabrielle Di Sapia Natarelli, Stephanie Sinnappan, Elizaveta Garbuzova, and Jay Al-Hashimi. "The Effects of Contextual Factors on Hospital Chaplains: A Qualitative Study." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 77, no. 3-4 (September 2023): 137–47. http://dx.doi.org/10.1177/15423050231214459.

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Critical questions arise about how contextual factors affect hospital chaplains. We interviewed 23 chaplains in-depth. Hospitals’ religious or other institutional affiliation, geography, and leadership can influence chaplains both explicitly/directly and implicitly/indirectly—for example, in types/amounts of support chaplains receive, scope of chaplains’ roles/activities, amounts/types of chaplains’ interactions, chaplains' views of their roles and freedom to innovate, and patients’, families’ and other providers’ perceptions/expectations regarding spiritual care. These data have critical implications for research, practice, and education.

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8

Taitson, Paulo Franco, and Ricardo Barbosa Correa. "Saúde e espiritualidade. Contribuição dos presbíteros nos hospitais." Revista Eclesiástica Brasileira 75, no. 300 (August 13, 2018): 827. http://dx.doi.org/10.29386/reb.v75i300.265.

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Síntese: Este artigo investiga a contribuição potencial do cuidado pastoral prestado nos hospitais por capelães hospitalares, como parte de uma visão integrada de atendimento ao paciente, particularmente em instituições que lidam com doença grave. São necessárias melhorias em várias frentes para profissionalizar a pastoral prestada nos hospitais e modernizar a figura do capelão. Essas melhorias incluem: a melhoria das relações entre os capelães modernos e a organização hospitalar e o mundo científico; mais foco em uma abordagem científica para as suas atividades e sobre a avaliação da eficácia da ação pastoral; maior participação nas equipes multidisciplinares de atendimento ao paciente, das quais os capelães hospitalares são parte integrante.Palavras-chave: Espiritualidade. Hospitais. Promoção da saúde. Pastoral. Teologia.Abstract: This article investigates the potential contribution of the pastoral care provided in hospitals by hospital chaplains, as part of an integrated view of patient care, particularly in institutions dealing with severe disease. Improvements are needed on several fronts to professionalize the pastoral care provided in hospitals and modernize the figure of the chaplain. These improvements include better relations between modern chaplains and the hospital organization and scientific world; more focus on a scientific approach to their activities and on evaluating the efficacy of pastoral care activities; greater involvement in the multidisciplinary patient care teams, of which the hospital chaplains are an integral part.Keywords: Spirituality. Hospitals. Health promotion. Pastoral. Theology.

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9

Stang, Vivian B. "An e-Chart Review of Chaplains’ Interventions and Outcomes: A Quality Improvement and Documentation Practice Enhancement Project." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 71, no. 3 (September 2017): 183–91. http://dx.doi.org/10.1177/1542305017703127.

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In Canada, the spiritual care landscape in health care settings is becoming more regulated and standardized documentation is part of this rigorous environment. Staff chaplains at The Ottawa Hospital participated in a Quality Improvement project that aimed to advance patient-centered care through better charting practices. A sample of 104 spiritual-care assessments that had been posted on the patient electronic health record was examined. This chart review focused on chaplains’ activities that were reported as interventions as well as chaplain-reported outcomes for the patient. These interventions and outcomes were coded into discreet categories in order to get a better sense of the activities and the impact of their work. The chaplains’ electronic charting content and practices were evaluated. Chaplains found that the Quality Improvement process was beneficial as they updated their electronic templates in order to meet the new reporting requirements of the College of Registered Psychotherapists of Ontario.

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10

Luk, Leung Andrew. "Are Hospital Chaplains Under Stress in Hong Kong? Preliminary Results from a Pilot Study." Religions 10, no. 5 (May 15, 2019): 325. http://dx.doi.org/10.3390/rel10050325.

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In Hong Kong, healthcare professionals are under great stress when performing their duties in public hospitals, in which patient beds are usually fully occupied, and the workload is high. Hospital chaplains are members of the healthcare team in a hospital, as well: Are they also under stress? Furthermore, is there any relationship between religious experience and stress? This study aims to provide some background information about the health status of hospital chaplains, and to explore any relationships between stress and their spiritual experiences. A total of 100 hospital chaplains were invited to participate in this cross-sectional study, and a 60% valid response rate was obtained. Participants completed the Depression, Anxiety and Stress Scale 21 and the Daily Spiritual Experience Scale. The results showed that most of the hospital chaplains (78.3%) have a normal stress level, and the prevalence of mild to severe symptoms of stress is low (21.7%) when compared with the stress levels of nurses (41.1%) found in another study. However, more anxiety was expressed by younger hospital chaplains; this is common in caring professions, and they should have mentoring and support. All hospital chaplains have a higher level of spiritual experiences, which was not found to be related to stress.

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11

Chang, Bei-Hung, Nathan R. Stein, and Lara M. Skarf. "Spiritual distress of military veterans at the end of life." Palliative and Supportive Care 13, no. 3 (April 28, 2014): 635–39. http://dx.doi.org/10.1017/s1478951514000273.

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AbstractObjective:Although combat experiences can have a profound impact on individuals' spirituality, there is a dearth of research in this area. Our recent study indicates that one unique spiritual need of veterans who are at the end of life is to resolve distress caused by combat-related events that conflict with their personal beliefs. This study sought to gain an understanding of chaplains' perspectives on this type of spiritual need, as well as the spiritual care that chaplains provide to help veterans ease this distress.Method:We individually interviewed five chaplains who have provided spiritual care to veterans at the end of life in a Veterans Administration hospital. The interviews were recorded, transcribed, and analyzed based on “grounded theory.”Results:Chaplains reported that they frequently encounter veterans at the end of life who are still suffering from thoughts or images of events that occurred during their military career. Although some veterans are hesitant to discuss their experiences, chaplains reported that they have had some success with helping the veterans to open up. Additionally, chaplains reported using both religious (e.g., confessing sins) and nonreligious approaches (e.g., recording military experience) to help veterans to heal.Significance of results:Our pilot study provides some insight into the spiritual distress that many military veterans may be experiencing, as well as methods that a chaplain can employ to help these veterans. Further studies are needed to confirm our findings and to examine the value of integrating the chaplain service into mental health care for veterans.

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12

Newitt, Mark. "New directions in hospital chaplaincy: Chaplains – the Church’s embedded apologists?" Theology 117, no. 6 (November 2014): 417–25. http://dx.doi.org/10.1177/0040571x14547481.

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13

Toback, Phyllis Brooks. "The Public Debate on Life and Death Choices: A Response from a Jewish Hospital Chaplain." Journal of Pastoral Care 54, no. 1 (March 2000): 23–32. http://dx.doi.org/10.1177/002234090005400104.

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Addresses the issue of life and death choices from the perspective of a Jewish chaplain. Explores the tension between the law ( Halachah) and experience or story ( Aggadah) and the impact of that tension on lives and decisions. Cites persons and situations from biblical material, oral tradition, and modern times which illustrate the human struggle with these disputed issues. Explores different levels of pain and our understanding of and response to suffering. Invites reflection on the range of responses to pain that are humanly possible. Illustrates how meaning in life nurtures the desire to live. Claims this meaning aspect is not adequately addressed in the current dialogue. Focusses on the role of chaplains in listening and responding to persons and in helping to activate the impulse of hope. Suggests ways in which chaplains can be advocates for patients, prophetic voices within communities and institutions, and empowering of the gifts of others.

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14

Cumming, Adele. "Patients access to hospital chaplains." Nursing Standard 8, no. 14 (December 15, 1993): 30–31. http://dx.doi.org/10.7748/ns.8.14.30.s32.

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15

Piderman, Katherine M., Dean V. Marek, Sarah M. Jenkins, Mary E. Johnson, James F. Buryska, and Paul S. Mueller. "Patients' Expectations of Hospital Chaplains." Mayo Clinic Proceedings 83, no. 1 (January 2008): 58–65. http://dx.doi.org/10.4065/83.1.58.

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16

DELONG, WILLIAM RICHE. "ORGAN DONATION AND HOSPITAL CHAPLAINS." Transplantation 50, no. 1 (July 1990): 25–28. http://dx.doi.org/10.1097/00007890-199007000-00005.

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17

Ashworth, Pat. "Hospital chaplains — a neglected resource?" Intensive Care Nursing 6, no. 4 (December 1990): 165–66. http://dx.doi.org/10.1016/0266-612x(90)90016-z.

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18

Patel, Rushil Virendra, Jill M. Bowden, Danielle Boselli, Ashley Elizabeth Strahley, Sydney-Evelyn L. Gibbs, Ritesh R. Kotecha, Komal P. Murali, Viraj R. Patel, and Judith Eve Nelson. "The influence of religion/spirituality (R/S) on end of life (EOL) outcomes among patients of Dharmic religions with cancer: A mixed methods study." JCO Oncology Practice 19, no. 11_suppl (November 2023): 230. http://dx.doi.org/10.1200/op.2023.19.11_suppl.230.

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230 Background: Spiritual support of cancer patients has been associated with improved EOL outcomes; however, little is known about EOL experiences among cancer patients who identify with a Dharmic religion (DR; Hinduism, Buddhism, Sikhism, Jainism). This study used mixed methods to evaluate utilization and EOL care preferences among DR cancer patients. Methods: We conducted a secondary analysis of data from a separate retrospective study of utilization of chaplaincy services by patients hospitalized at a specialty cancer center in New York City between 2015 and 2019. This database included information about patients' religious identification and about accepted measures of EOL care utilization: hospice enrollment in the last 3 days; chemotherapy use in the last 14 days; urgent care center (UCC) visits or ICU admissions within the last 30 days; and inpatient deaths. Bivariate analyses examined associations between religious identification and EOL care metrics. In 2020, we prospectively conducted semi-structured qualitative interviews to explore EOL care preferences among DR patients with cancer at this hospital. Data were coded and analyzed independently and iteratively by two investigators, and themes were identified. Results: Among 28711 patients (99% NDR), DR patients had significantly higher rates of EOL care utilization on every measure (Table). Only 41% of DR patients had ≥ 1 chaplaincy visit. Twenty-two patients (91% Hindu, 9% Sikh) and 11 NDR chaplains were interviewed. Few patients felt religion influenced their preferences for CPR and intubation. Some patients felt uncomfortable discussing EOL practices with their care team, and several chaplains acknowledged lacking knowledge in EOL practices. To improve EOL care for DR patients, chaplains suggested improving chaplaincy training and developing relationships with community-based leaders and volunteers. Conclusions: While DR patients had higher EOL care utilization, most did not report religion influenced their EOL care preferences. Chaplains’ unfamiliarity with DR-specific EOL practices was identified as a barrier. Future work to optimize EOL care for DR patients should improve chaplaincy training and access to faith-concordant spiritual care providers.[Table: see text]

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19

Barletta, John, and Kate Witteveen. "Pastoral Care in Hospital: An Overview of Issues." Australian Journal of Primary Health 13, no. 1 (2007): 97. http://dx.doi.org/10.1071/py07013.

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The benefits of a holistic approach to health care include positive outcomes for patients and financial benefits for hospitals and the community. Traditionally, holistic health care incorporated only physical, psychological and social needs of patients and excluded spiritual and religious aspects. This trend has changed in recent years with health care experiencing the integrated work of chaplains, pastoral carers and spiritual carers. As evidence supports a positive relationship between religious/spiritual involvement and physical/mental health outcomes, this development is indeed worthwhile. This literature review explores issues of spiritual care, pastoral care and chaplaincy and the relationship to quality patient care within a context of holistic health care.

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Ritter, R. Hal, Larry Smith, Muhammad Ayub, Lydia Santibanez, and Ravi Tayi. "A Teaching Project for Training Family Residents regarding the Services of Hospital Chaplains." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 59, no. 3 (September 2005): 255–61. http://dx.doi.org/10.1177/154230500505900308.

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In doing a curriculum evaluation for Behavioral Science training of Family Medicine Residents, it was determined that the knowledge of the work of the chaplains in inpatient care was somewhat limited. The Behavioral Science Educator initiated a collaborative project with the Department of Pastoral Care in order to facilitate an increased awareness of the chaplains' services, since the chaplains are part of the patient treatment team. This article is a description and evaluation of that project.

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Flannelly, Kevin J., Kathleen Galek, and George F. Handzo. "To What Extent are the Spiritual Needs of Hospital Patients Being Met?" International Journal of Psychiatry in Medicine 35, no. 3 (September 2005): 319–23. http://dx.doi.org/10.2190/9x2x-qqeu-gde9-vuxn.

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Although a substantial number of studies have documented the spiritual needs of hospitalized patients, few have examined the prevalence of these needs and even fewer have attempted to measure the extent to which they are being met. Since chaplains are the primary providers of spiritual care, chaplains' visits to patients would appear to provide a reasonable proxy for the latter. Based on the limited data available, we estimated the proportion of hospitalized patients who are visited by chaplains. Our analyses yielded a point estimate of 20% (+ 10%), depending on a number of factors.

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22

Kelly, Kevin V. "Psychiatric consultation with general hospital chaplains." General Hospital Psychiatry 8, no. 2 (March 1986): 111–14. http://dx.doi.org/10.1016/0163-8343(86)90095-2.

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23

Hotchkiss, Jason T., and Ruth Lesher. "Factors Predicting Burnout Among Chaplains: Compassion Satisfaction, Organizational Factors, and the Mediators of Mindful Self-Care and Secondary Traumatic Stress." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 72, no. 2 (June 2018): 86–98. http://dx.doi.org/10.1177/1542305018780655.

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This study predicted Burnout from the self-care practices, compassion satisfaction, secondary traumatic stress, and organizational factors among chaplains who participated from all 50 states (N = 534). A hierarchical regression model indicated that the combined effect of compassion satisfaction, secondary traumatic stress, mindful self-care, demographic, and organizational factors explained 83.2% of the variance in Burnout. Chaplains serving in a hospital were slightly more at risk for Burnout than those in hospice or other settings. Organizational factors that most predicted Burnout were feeling bogged down by the “system” (25.7%) and an overwhelming caseload (19.9%). Each self-care category was a statistically significant protective factor against Burnout risk. The strongest protective factors against Burnout in order of strength were self-compassion and purpose, supportive structure, mindful self-awareness, mindful relaxation, supportive relationships, and physical care. For secondary traumatic stress, supportive structure, mindful self-awareness, and self-compassion and purpose were the strongest protective factors. Chaplains who engaged in multiple and frequent self-care strategies experienced higher professional quality of life and low Burnout risk. In the chaplain’s journey toward wellness, a reflective practice of feeling good about doing good and mindful self-care are vital. The significance, implications, and limitations of the study were discussed.

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de Lange, Karin Anneke, and Gaby Jacobs. "Meaningful Conversations: Reciprocity in Power Dynamics between Humanist Chaplains and Patients in Dutch Hospitals." Religions 13, no. 2 (January 23, 2022): 109. http://dx.doi.org/10.3390/rel13020109.

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There is a reluctance within humanist chaplaincy to critically reflect on power dynamics during conversations. This reluctance stems from the idea that every person is capable of finding meaning in equal contacts and that chaplains do not have aims or direct the conversation. A study was conducted to gain insight into power dynamics in conversations between chaplains and patients, and how these power dynamics influence the co-creation of meaning. Power in a conversation is dynamic because of changing positions of power between conversation partners and depends on their initiative and response in a conversation. Based on feminist relational theories, power is conceptualized as both dominating and transformative, and within transformative power a distinction is made between agential and receptive forms of power. A secondary analysis was performed on qualitative interview data of six humanist chaplains. Dominating strategies taken from the Initiative-Response theory and verbal responses from chaplaincy literature have been used to map the power dynamics between chaplain and client. The results showed that both chaplain and patient use dominating strategies, and that transformative power is necessary to foster the co-creation of meaning. This transformative power can take both agential forms, such as direct leading by questions and focusing, and receptive forms, e.g., listening and affirming. The receptive forms were still the dominant strategies used by chaplains, but the results made clear that agential forms have taken ground within humanist chaplaincy, although some strategies may need to be developed further in training, such as focusing and self-disclosure by the chaplain.

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Dodd-McCue, Diane, and Alexander Tartaglia. "The Impact of the Family Communication Coordinator (FCC) Protocol on the Role Stress of Hospital Chaplains." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 59, no. 4 (December 2005): 345–60. http://dx.doi.org/10.1177/154230500505900404.

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The Family Communication Coordinator (FCC) Protocol was implemented to provide early family intervention and to facilitate effective communications during potential organ donation cases. Previous studies found the Protocol associated with improved donor outcome measures and with reduced role stress for ICU nurses caring for potential donors. The present study examines the impact of the Protocol on the perceived role stress of hospital chaplains serving as FCCs. All hospital chaplains serving as FCCs at an academic teaching hospital were surveyed. Their perceptions of job dimensions, role stress, job satisfaction, and commitment were measured; interviews and secondary data supplemented the surveys. The findings demonstrate that the FCC Protocol is associated with improved role stress, specifically role ambiguity and role conflict, among hospital chaplains serving as FCCs. Additionally, the findings suggest that satisfaction with the Protocol may be associated with experience with the Protocol.

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Bostian, Michael D. "Response to:Ministry of Hospital Chaplains: Patient Satisfaction." Journal of Health Care Chaplaincy 8, no. 1-2 (September 1998): 123–26. http://dx.doi.org/10.1300/j080v08n01_11.

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27

Handzo, George. "Response to:Ministry of Hospital Chaplains: Patient Satisfaction." Journal of Health Care Chaplaincy 8, no. 1-2 (September 1998): 127–30. http://dx.doi.org/10.1300/j080v08n01_12.

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28

Whetstone-Robinson, Mary S. "Response to:Ministry of Hospital Chaplains: Patient Satisfaction." Journal of Health Care Chaplaincy 8, no. 1-2 (September 1998): 131–36. http://dx.doi.org/10.1300/j080v08n01_13.

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29

Gibbons, James L., John Thomas, Larry Vandecreek, and Arne K. Jessen. "The Value of Hospital Chaplains: Patient Perspectives." Journal of Pastoral Care 45, no. 2 (June 1991): 117–25. http://dx.doi.org/10.1177/002234099104500203.

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30

Vos, Jeroen de, and Arjan W. Braam. "An Empirical Study on the Nature of the Verbal Responses of Humanist Chaplains." Religions 12, no. 12 (December 7, 2021): 1080. http://dx.doi.org/10.3390/rel12121080.

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There has been a limited amount of empirical research conducted in the past on how chaplains, and humanist chaplains in particular, actually interact with their clients during conversations as a part of spiritual care and counselling. The aim of the current study was to gain insight into the extent to which the verbal responses of humanist chaplains corresponded to Rogers’ nondirective approach during conversations with clients. Rogers’ approach has been commonly embraced since the beginning of the professionalization of humanist chaplains in the Netherlands. The study focused on humanist chaplains working at a general hospital in the Netherlands. Ten humanist chaplains took part in the study by audio recording their conversations with clients. The audio recordings were transcribed and analysed, and the verbal responses of humanist chaplains were compared to Rogers’ approach. Subsequently, the verbal responses were analysed via conversation analysis, which also provided insight into how the humanist chaplains actually conversed with clients. Most of the verbal responses (73%) were consistent with Rogers’ nondirective approach, though the ways in which some of the verbal responses were expressed were different; they were more compassionate and comforting. The remaining 27% of the verbal responses were directive and did not correspond to Rogers’ approach. The study shows that, compared to Rogers’ nondirective approach, the approach of the humanist chaplains was more direct and comforting.

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Flannelly, Kevin J., Andrew J. Weaver, George F. Handzo, and Walter J. Smith. "A National Survey of Health Care Administrators' Views on the Importance of Various Chaplain Roles." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 59, no. 1-2 (March 2005): 87–96. http://dx.doi.org/10.1177/154230500505900109.

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A random sample of hospital administrators throughout the United States was surveyed about their views on the importance of eleven chaplain roles and functions. The 494 respondents fell into three categories: (1) directors of pastoral care departments (N = 132); (2) administrators of hospitals that have a pastoral care department (N = 180); and (3) administrators of hospitals that do not have a pastoral care department (N = 182). All three groups considered all eleven roles to be relatively important, although administrators of hospitals that do not have a pastoral care department gave lower ratings, overall. Meeting the emotional needs of patients and relatives were seen as chaplains most important roles, whereas performing religious rituals and conducting religious services were seen as least important by all three groups. In all but a few instances, the level of importance that administrators assigned to the various roles were positively related to their ratings of their own religiousness and spirituality ( r's = .11 to .26, p<.05).

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Cadge, Wendy, George Fitchett, Trace Haythorn, Patricia K. Palmer, Shelly Rambo, Casey Clevenger, and Irene Elizabeth Stroud. "Training Healthcare Chaplains: Yesterday, Today and Tomorrow." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 73, no. 4 (December 2019): 211–21. http://dx.doi.org/10.1177/1542305019875819.

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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.

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Griffin, Harold, Alla Adams, and Dana Foster. "Demands on Hospital-based Chaplains: An Observational Study." International Journal of Religion and Spirituality in Society 9, no. 3 (2019): 63–74. http://dx.doi.org/10.18848/2154-8633/cgp/v09i03/63-74.

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Austin, Larry J. "Patient Rights Issues and their Implications for Pastoral Caregivers." Journal of Pastoral Care 49, no. 1 (March 1995): 91–95. http://dx.doi.org/10.1177/002234099504900111.

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Reports on actual results of operationalizing the “spiritual concerns” dimension of the Patient Self-Determination Act in one hospital setting. Opines a variety of implications for hospital chaplains and for Clinical Pastoral Education.

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Hanson, Karen R. "Minister as Midwife." Journal of Pastoral Care 50, no. 3 (September 1996): 249–56. http://dx.doi.org/10.1177/002234099605000303.

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Ruff, Rob A. "“Leaving Footprints”: The Practice and Benefits of Hospital Chaplains Documenting Pastoral Care Activity in Patients' Medical Records." Journal of Pastoral Care 50, no. 4 (December 1996): 383–91. http://dx.doi.org/10.1177/002234099605000407.

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37

Kestenbaum, Rabbi Israel. "A Jewish Approach to Healing." Journal of Pastoral Care 51, no. 2 (June 1997): 207–11. http://dx.doi.org/10.1177/002234099705100208.

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38

Piderman, Katherine M., Dean V. Marek, Sarah M. Jenkins, Mary E. Johnson, James F. Buryska, Tait D. Shanafelt, Floyd G. O'Bryan, et al. "Predicting Patients' Expectations of Hospital Chaplains: A Multisite Survey." Mayo Clinic Proceedings 85, no. 11 (November 2010): 1002–10. http://dx.doi.org/10.4065/mcp.2010.0168.

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39

Strang, Susan, and Peter Strang. "Questions Posed to Hospital Chaplains by Palliative Care Patients." Journal of Palliative Medicine 5, no. 6 (December 2002): 857–64. http://dx.doi.org/10.1089/10966210260499041.

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40

Orme, Nicholas. "A Medieval Almshouse for the Clergy: Clyst Gabriel Hospital near Exeter." Journal of Ecclesiastical History 39, no. 1 (January 1988): 1–15. http://dx.doi.org/10.1017/s002204690003904x.

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Walter Stapledon, bishop of Exeter 1308-26, treasurer of England and victim of the downfall of Edward 11, was a notable benefactor of the Church. As well as giving generously to the rebuilding of Exeter Cathedral (where he was buried in a splendid tomb beside the high altar), he founded or planned three institutions for the clergy of his diocese: a school foundation for a tutor and twelve pupils in the hospital of St John at Exeter; a college for a chaplain and twelve scholars at Oxford (now Exeter College); and a hospital for two chaplains and twelve infirm priests at Clyst Gabriel in Bishop's Clyst, four miles east of Exeter. Unlike the college, the hospital has long since disappeared, but its records survive in unusual profusion for such a small foundation. Not only do they reveal the constitutional and financial history of the house, they also preserve the names of many of its inmates, the dates of their entry and of their deaths or departures. Clyst Gabriel possesses, in effect, one of the oldest registers of patients in an English hospital, commencing as early as 1312.

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Kwak, Jung, Shilpa Rajagopal, Neha Dronamraju, George Handzo, and Brian Hughes. "PATIENTS’ SPIRITUAL CONCERNS AND NEEDS DURING GOALS OF CARE CONVERSATIONS: HEALTHCARE CHAPLAINS’ PERSPECTIVES." Innovation in Aging 6, Supplement_1 (November 1, 2022): 535–36. http://dx.doi.org/10.1093/geroni/igac059.2037.

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Abstract Healthcare chaplains are critical members of interdisciplinary healthcare teams and routinely facilitate advance care planning (ACP) and goals of care conversations with patients with serious illnesses. These conversations involve discussion of one’s deeply held personal values and beliefs as well as uncertainty, fears, and hopes for current and future health care needs. However, there is limited empirical data on how patients’ spiritual concerns and needs are addressed during these conversations. An online survey of 563 board-certified chaplains was conducted from March to July 2020 to identify chaplains’ roles in facilitating goals of care conversations and included three open-ended questions about patients’ hopes and fears and how chaplains addressed them. Quantitative data and written qualitative responses from 244 chaplains were analyzed using descriptive analysis and content analysis, respectively. Majority of participants were white (83.6%), female (59%), Protestant (63.1%), employed full-time (82%), and worked in community hospital settings (45.5%) or academic medical centers (32.8%). Six major themes emerged from chaplains’ qualitative responses: (1) the utility of ACP; (2) focus on the present moment; (3) achieving a personally defined "good death"; (4) spiritual and religious matters and beliefs; (5) caring for and connection with family; and (6) how to address hopes and fears during ACP. ACP and goals of care conversations reflect profound human desires and needs; they require deeper listening and engagement by interdisciplinary team members to provide adequate spiritual and psychosocial support in addition to providing medical information to fulfill the intended meaning and purpose of ACP.

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Tribe, Roy M. G., and Jeannine D. Romeril. "Vinegar and Oil: Are the Moral/Ethical Decision Processes by Professional Prison Chaplains Superior to Hospital Chaplains?" Journal of Pastoral Care 54, no. 3 (September 2000): 313–24. http://dx.doi.org/10.1177/002234090005400308.

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43

Meaney, Joseph. "Deprived of Spiritual and Physical Needs." Ethics & Medics 45, no. 7 (2020): 1–5. http://dx.doi.org/10.5840/em20204575.

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Pandemic precaution policies—in particular, extreme restrictions on visitors—have caused a failure of spiritual care for hospital patients, especially those not diagnosed with or at high risk of the disease in question. Many hospitals make significant pastoral efforts for patients. But phone conversations with ordained chaplains and visits by lay chaplains cannot substitute for Confession, Communion, and Anointing of the Sick. It is unreasonable to exclude clergy who have taken appropriate precautions to protect themselves and others, and no urgent medical reason exists to justify denying patients access to sacraments; doing so violates civil rights and religious liberty. Crises calls for greater accommodation of believers in danger of death, who may need a priest even more than a doctor. Serious consideration has to be given as to when the costs of a precautionary policy can no longer be ethically justified.

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Thienprayoon, Rachel, Ryan Campbell, and Naomi Winick. "Bereavement Services Offered by Pediatric Hospitals: A Survey of Pediatric Hospital Chaplains (S760)." Journal of Pain and Symptom Management 45, no. 2 (February 2013): 454–55. http://dx.doi.org/10.1016/j.jpainsymman.2012.10.177.

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45

Gallagher, Christine M. "“Hear a Just Cause, O Lord, Attend to My Cry”: Organ Donation and Pastoral Care." Journal of Pastoral Care 51, no. 2 (June 1997): 213–21. http://dx.doi.org/10.1177/002234099705100209.

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Reports the findings of a survey of hospital chaplains, congregational clergy, and seminary students on the subject of organ donation. Points out the need for additional education and theological discussion focused on the donation of organs.

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46

Freeman, Robert C., Niphon Sukuan, Nicole M. Tota, S. Maria Bell, Anthony G. Harris, and Hsiao-Lan Wang. "Promoting Spiritual Healing by Stress Reduction Through Meditation for Employees at a Veterans Hospital: A CDC Framework–Based Program Evaluation." Workplace Health & Safety 68, no. 4 (September 20, 2019): 161–70. http://dx.doi.org/10.1177/2165079919874795.

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Background: Employees in the Veterans Affairs (VA) hospital experience psychological stress from caring for vulnerable veteran populations. Evidence suggests that mindfulness meditation decreases stress in health care employees and military personnel. The purpose of this worksite program was to explore the acceptability of a mindfulness meditation program among VA workers. Methods: Chaplain residents developed the “Promoting Spiritual Healing by Stress Reduction Through Meditation” (Spiritual Meditation) program for employees in a VA hospital. To evaluate acceptability, a 13-multiple-choice-item survey with an open-ended question was administered after the intervention. Descriptive statistics and qualitative content analysis were performed. Findings: In 29 participants, 70% to 100% agreed with positive statements for the personal learning experience, program components, teacher quality, time to practice, and place to practice. Two categories emerged from qualitative responses: “positive practical experience of Spiritual Meditation” and “perceived values from Spiritual Meditation.” Conclusion/Application to Practice: Occupational health nurses are uniquely positioned to lead and collaborate with chaplains to deliver Spiritual Meditation in their workplace setting.

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Afful, Irene, and Alexander Williams. "Crisis management: the spiritual aspects of victim recovery in serious crime." International Journal of Emergency Services 4, no. 1 (July 13, 2015): 50–64. http://dx.doi.org/10.1108/ijes-09-2014-0014.

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Purpose – The purpose of this paper is to explore crisis management in terms of the spiritual aspects of victim recovery. The paper focuses, in particular, on victims of serious crime. Design/methodology/approach – The paper reviews the available literature on crisis management, serious crime, spirituality and pastoral support to determine their impact on trauma recovery. Semi-structured interviews were also conducted with a number of police chaplains and a hospital chaplain, in addition to police family liaison officers and witness care officers, who have in-depth involvement with victims of serious crime, to explore the support available and identify gaps against existing theory. Findings – Spiritual/pastoral support is available to police officers in the form of police chaplains. Their support is reported to be valuable in the crisis recovery process. Hospital patients report such support as integral to mental and emotional well-being and recovery. Victims of serious crime are not offered such pastoral services through the criminal justice system, though other more practical needs are provided for. This gap could have implications for the effectiveness of the criminal justice process. Research limitations/implications – The research is an exploratory study and seeks to open up debate in this arena. The research is localised to a specific region and may not generalise nationally/internationally. Practical implications – The paper evaluates the role and import of spiritual support in trauma recovery, makes a number of recommendations to plug the gap in current provision to victims of serious crime and suggests directions for further research in this area. Social implications – There are limited social implications. Originality/value – There has been very limited research conducted in this specific area and this paper seeks to redress this gap and suggests opportunities for further research to enhance victim crisis recovery and participation in the criminal justice process.

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Keith, Penny. "Hospital chaplains are vital assets who support patients and staff." Nursing Standard 26, no. 21 (January 25, 2012): 32. http://dx.doi.org/10.7748/ns2012.01.26.21.32.p7352.

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Donohue, Pamela K., Matt Norvell, Renee D. Boss, Jennifer Shepard, Karen Frank, Christina Patron, and Thomas Y. Crowe. "Hospital Chaplains: Through the Eyes of Parents of Hospitalized Children." Journal of Palliative Medicine 20, no. 12 (December 2017): 1352–58. http://dx.doi.org/10.1089/jpm.2016.0547.

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50

Jensen, Mark E. "Book Review and Note: Ministry of Hospital Chaplains: Patient Satisfaction." Journal of Pastoral Care 53, no. 1 (March 1999): 120–22. http://dx.doi.org/10.1177/002234099905300119.

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