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Journal articles on the topic 'Pastoral care Military chaplains'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

Roberts, Daniel L., and Joann Kovacich. "Male Chaplains and Female Soldiers: Are There Gender and Denominational Differences in Military Pastoral Care?" Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 74, no. 2 (June 2020): 133–40. http://dx.doi.org/10.1177/1542305020922825.

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In this study, 15 United States Army chaplain men described the practices they engaged in when providing pastoral support to women soldiers. Many engaged in creating safe spaces for women and themselves, particularly in regard to avoiding perceptions of impropriety. Other clergy did not consider gender a factor in counseling. Some chaplains placed limitations on the amount of support they would give. This study did not determine the degree to which chaplain men were effective.

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Kryvenko, Iuliia, Oleksandr Omelchuk, and Iuliia Chernovaliuk. "Chaplaincy Institute in Ukraine and EU countries." Journal of Education Culture and Society 11, no. 1 (June 26, 2020): 50–58. http://dx.doi.org/10.15503/jecs2020.1.50.58.

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Aim. The aim of the article is devoted to the research of chaplaincy institutes in Ukraine, taking into account the experience of EU countries. Concept. During the study determined, that the interaction between military service and religion is based on a universal socio-cultural tradition, has a complex, multi-level structure, covering the whole socio-institutional level (society - social institutions - social organizations of the individual) and leads to the creation of a specific social structure - military-religious institute the institute of military chaplaincy. Conclusions. It is found that there are no historical analogies in the world for the creation of a military chaplaincy institute under such conditions, which makes the present Ukraine experience unique, but to this day the issue of state regulation in the field of pastoral care of military personnel of the Armed Forces of Ukraine and the creation of a military chaplaincy institute remains unregulated. In contrast to Ukraine, the legal support for the existence of an institute of military chaplaincy in Poland is provided by the relevant state normative-legal acts and by-church documents. Most European countries have the opportunity to serve for both military and civilian chaplains. Due to the analysis of legal acts and experience of European countries it should be determined that Ukraine chooses the "European" model of chaplaincy. The article also identifies the positive aspects of the organizational experience of military chaplaincy as to possible borrowing for Ukraine. The notion of a chaplain-volunteer is typical of Ukrainian legislation.

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Vladychenko, Larysa, and Tetiana Valeriivna Koshushko. "Institution of Military Chaplaincy in Ukraine: Emphasis on Catholic Church Activities." Ukrainian Religious Studies, no. 91 (September 11, 2020): 83–109. http://dx.doi.org/10.32420/2020.91.2103.

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The article deals with the problem of military chaplaincy service formation in the period of independence of Ukraine as one of the priority directions of relations between the state and religious organizations in Ukraine. The current state of military pastoral care is analyzed directly in the context of Catholic churches activities in Ukraine in this aspect. In particular, the institutional component of the Catholic churches is clarified, statistics demonstrating the quantitative and percentage composition of the Catholic churches in the religious network of Ukraine are provided. The results of sociological surveys of the religious situation in Ukraine and the identification of religiosity of the population in the context of Catholic churches are analyzed. The opinion of the population of Ukraine regarding the trust in religious organizations, religious leaders (including the leadership of the Catholic churches) and the military formations of Ukraine is examined. The opinion of the population on the expediency of establishing a military chaplaincy institute in Ukraine is also clarified (through the results of sociological surveys). The organizational division of the internal structure of the Catholic churches in Ukraine is presented, and it is also clarified which structural units are responsible for coordination with the Ukrainian power structures and organization of pastoral work. Attention is drawn to the review of the cooperation of the Catholic churches in Ukraine with the military formations of Ukraine in the aspect of pastoral activity. Special attention is paid to the coverage of the various areas of pastoral work directly by the military chaplains of the Catholic churches and the coordination of this work by the relevant structural units of the Catholic churches. In particular, conferences, meetings, trainings, pilgrimages on the organization and implementation of pastoral work in the field of military chaplaincy. Also, consideration is given to the activities of the advisory body on military chaplaincy at the Ministry of Defense of Ukraine (which includes, in particular, the Catholic churches in Ukraine) and its contribution to the establishment of the Institute of Military Chaplaincy in Ukraine. The inter-denominational cooperation of the churches in Ukraine, including the Catholic ones, was considered in establishing a military chaplaincy institution in independent Ukraine through the activities of interfaith associations. It has been found that the issue of legislative securing of the Institute of Military Chaplaincy in the Armed Forces of Ukraine remains urgent. In this regard, the legislative work in this area and the involvement of Catholic churches in Ukraine are highlighted.

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Mislin, David. "One Nation, Three Faiths: World War I and the Shaping of “Protestant-Catholic-Jewish” America." Church History 84, no. 4 (November 13, 2015): 828–62. http://dx.doi.org/10.1017/s0009640715000943.

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During World War I, American political, military, and religious leaders sought to foster the view that protestants, Catholics, and Jews were equal stakeholders in society. Crucial in shaping the embrace of this “tri-faith” ideal were leading members of all three traditions, who used their connections to the federal government to ensure that many facets of national life reflected this new conception of the nation's religious character. The military chaplaincy put these ideals into practice, and interfaith activity became commonplace in the army. Protestant, Catholic, and Jewish chaplains worked closely together, and provided pastoral care or offered religious rites to wounded and dying soldiers from different faith traditions. This article examines how the wartime break from political and social normality, the desire to project a particular image of the nation abroad, and Americans' firsthand encounter with religion in Europe all contributed to idealizations of the inclusive nature of American civil religion during World War I. Yet, as this essay demonstrates, the transitional nature of wartime culture and the strong role of the federal government in fostering these values prevented this outlook from firmly taking root. The experience did, however, provide a critical precedent for subsequent idealizations of a protestant-Catholic-Jewish nation.

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POLTAVETS, Yurii. "CULTURAL LIFE, ORGANIZATION OF LEISURE AND EVERYDAY LIFE IN THE HETMAN SAHAIDACHNYI NATIONAL ARMY ACADEMY." Contemporary era 7 (2019): 48–57. http://dx.doi.org/10.33402/nd.2019-7-48-57.

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The paper investigates issues of organization of cadets' cultural life, leisure, and everyday life in the Hetman Sahaidachnyi National Army Academy (NAA) in Lviv. It is noted that the system of NAA's patriotic education is based on the idea of the development of Ukrainian statehood as a unifying factor in the development of Ukrainian society and the Ukrainian political nation. It is claimed that the main directions that provide the cultural development of the NAA cadets are: cycles of thematic events dedicated to the formation of cadets' love for the chosen profession and military job; courage lessons during meetings with veterans of World War ІІ, the NAA graduates, awarded state awards during the Anti-Terrorist Operation (ATO) in Eastern Ukraine; events to honor top cadets; involvement of cadets-participants of the ATO for carrying out educational military-patriotic activities for secondary school students; concerts and art competitions among the cadet units; sports celebrations and competitions, including international ones; Remembrance Days, especially in memoriam of the NAA graduates who died during the ATO; chaplains' pastoral counseling for military personnel and members of their families, religious and educational work, pastoral care and charity; using of such opportunities as clubs and libraries, rooms of military traditions, Lviv cultural and historical institutions (theaters, museums, cinemas, scientific and art exhibitions, churches, etc.), including the relevant infrastructure of the NAA, for organizing quality evening time, leisure on holidays and weekends. Keywords: NAA, patriotic education, leisure, pastoral counseling, everyday life, educational and material base, cultural life, cadet

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Djurovic, Aleksandar, Sasa Sovilj, Ivana Djokic, Zorica Brdareski, Aleksandra Vukomanovic, Natasa Ilic, and Merica Milavic-Vujkovic. "Pastoral care and religious support as a part of treatment of religious patient with the severe form of osteoarthritis." Vojnosanitetski pregled 74, no. 1 (2017): 69–77. http://dx.doi.org/10.2298/vsp1508025059d.

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Introduction. Religious needs of patients are consistently being neglected in the clinical medicine. Pastoral care is a religious support which a religious patient receives from priests, chaplains, imams, rabbis or other religious authorities. Religious support, in terms of clinical medicine, is a spiritual support which religious patients obtain from religious and trained medical workers. The aim of this report was to present the effects of pastoral care and religious support in hospital treatment of a 73-year-old patient with the severe form of osteoarthritis. Case report. The 73- year-old, highly religious patient with severe form of osteoarthritis was admitted at the Clinic for Physical Medicine and Rehabilitation, Military Medical Academy in Belgrade, due to heterogeneous problems in the activities of daily living. The patient walked with difficulty using a stick, suffered pain, and was anxious and depressive. In order to objectively demonstrate effects of both pastoral care and religious support in this patient we performed multiple treatment with reversal design, in which the basic treatment consisting of hospital care, pharmacotherapy and physical therapy (the treatment A) was alternatively changed with the treatment that included combination of the basic treatment and religious support provided by religious physiatrist and physiotherapist (the treatment B) or combination of the basic treatment and pastoral care provided by military priest (the treatment C). The treatment A was applied three times and lasted two weeks, every time. Treatments B and C were applied once and lasted three weeks, each. The order of the treatments was: A?B?A?C?A. During the whole treatment period the patient?s condition was assessed by several measuring scale: the level of depression by The Hamilton Rang Scale for Depression and The Zung Self Rating Depression Scale; the level of anxiety by The Zung Self Rating Anxiety Scale; the functional capability of patient by The Barthel Index and The Functional Independent Measure. Measuring was carried out on a daily basis. In statistical analysis two nonparametric statistic were used: the percentage of non-overlapping data (PND) and the percentage of data points exceeding the median (PEM). PND and PEM values below 0.7 reflect questionable effectiveness of the treatment. The values between 0.7 and 0.9 reflect moderate effects. The values above 0.9 are considered as a highly effective treatment. The anxiety of the patient was moderately to significantly reduced after introducing religious support (treatment B: mean and mean deviation = 50.1 ? 10.89; variability = 4.598653; mean shift = 0.219626; PND = 0.6; PEM = 0.9) and pastoral care (treatment C: mean and mean deviation = 53.5 ? 5.90; variability = 9.062591; mean shift = 0.207407; PND = 0.9; PEM = 0.9). The patient?s depression was reduced after introducing pastoral care (treatment C: mean and mean deviation = 51.3 ? 4.66; variability = 10.99005; mean shift = 0.08881; PND = 0; PEM = 0.9). On the contrary, the patient?s functional capability was not significantly improved. Conclusion. In the highly religious patient with severe osteoarthritis pastoral care and religious support, applied along with the standard medical treatment of this condition, produced some beneficial effects on anxiety and depressive mood, but with no significant effect on patient?s functional capability.

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Író, Sándor. "The Model and Structure of the Slovak Catholic Police Chaplaincy." Magyar Rendészet 19, no. 2-3 (2019): 89–95. http://dx.doi.org/10.32577/mr.2019.2-3.5.

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This study introduces the military ordinariate that was created to provide pastoral care for the members of the army and the forces of law and order of the Slovak Republic; it analyses and examines the organisational structure and tasks of it. Policemen during their police work have to face many issues (such as fatal accidents, homicide, burnout, the thought of leaving the field, corruption, personal problems, the question of weapon-holding, personal and social prejudice, suicide, racism) that they cannot understand, process or handle effectively. In such cases they need help. Police Chaplaincy services work in many countries inside the institutional framework effectively helping the job of the police. The institutional background and structure of the Slovak Police Chaplaincy must be examined, considering that Hungary’s and Slovakia’s historical and cultural traditions are closely related, so during the build-up of the Hungarian Police Chaplaincy, this can provide useful guidance for the ecclesiastical and state leaders.

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Taylor, Elizabeth Johnston, and Madalon Amenta. "Cancer Nurses' Perspectives on Spiritual Care: Implications for Pastoral Care." Journal of Pastoral Care 48, no. 3 (September 1994): 259–65. http://dx.doi.org/10.1177/002234099404800306.

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Explores nurses' perspectives regarding collaboration with chaplains and clergy in the provision of spiritual care to persons with cancer. Reports results of a survey via questionnaire of a random sample of Oncology Nursing Society members. Concludes that although a majority of the respondents report referring patients in spiritual need to clergy and chaplains, a significant minority did not do so. Notes that results secured from these respondents bring to surface several aspects of the collaborative relationship between nurses and chaplains and clergy.

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Cheney, Gregory J. "Emotional Connection of Military Couples after 16 Years of War: Integrating Pastoral Counseling and Evidence-Based Theory." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 71, no. 3 (September 2017): 176–82. http://dx.doi.org/10.1177/1542305017727452.

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Sixteen years of war created significant challenges for military couples and seems to contribute to their relational distress. Military couples seek out pastoral counselors for assistance with their relational distress. Many of these pastoral counselors are military chaplains or pastors serving close to military bases. The integration of pastoral counseling with evidence-based theory is presented as an option to serve military couples in their relational distress. Emotionally Focused Couple Therapy is presented as an example.

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Romeril, Jeannine D., and Roy M. Tribe. "Prison Pastoral Care: How Chaplains See their Role." Journal of Pastoral Care 49, no. 4 (December 1995): 383–90. http://dx.doi.org/10.1177/002234099504900405.

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Asks how correctional chaplains see the effectiveness of their ministry. Examines whether similarities or differences across federal institutions and state systems can be measured, and how significant these are. Reflects on how such similarities demonstrate a commonality in roles and/or tasks which may provide greater insight into the ways chaplains provide pastoral care.

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Kopacz, Marek S., Bruce D. Feldstein, Cecille Allman Asekoff, Rabbi Maurice S. Kaprow, and Rebecca Smith-Coggins. "A Look at Israel’s Next Generation of Spiritual and Pastoral Care Providers." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 70, no. 4 (December 2016): 291–93. http://dx.doi.org/10.1177/1542305016676497.

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This brief report looks at the demographics as well as professional background and experiences of a sample of Israeli chaplains. An online survey was distributed to 39 Israeli chaplains, yielding a response rate of n = 6 (15.4%). The findings notably highlight the role of women as chaplains, supporting a religiously diverse population, and differing perspectives on the functional role of a chaplain. These findings could help facilitate discussion and future research into chaplaincy services in Israel.

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12

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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Hasty, Cathy. "Using a Modification of the Classic Drama Triangle to Enhance Pastoral Care." Journal of Pastoral Care 55, no. 2 (June 2001): 147–57. http://dx.doi.org/10.1177/002234090105500204.

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Describes the Drama Triangle of Victim-Persecutor-Rescuer conceptual model and suggests helpful ways to use it in order to understand and intervene in the difficult situations often encountered by pastors, pastoral counselors, and chaplains. Attempts to join this conceptual model to a theological understanding of persons to deepen self-examination, ground pastoral identity, and enhance pastoral competence.

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Harding, Stephen R., Kevin J. Flannelly, Kathleen Galek, and Helen P. Tannenbaum. "Spiritual Care, Pastoral Care, and Chaplains: Trends in the Health Care Literature." Journal of Health Care Chaplaincy 14, no. 2 (July 11, 2008): 99–117. http://dx.doi.org/10.1080/08854720802129067.

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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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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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Searle, Robert F., and C. Garland Vance. "A Chaplain’s Comprehensive Spiritual Assessment And Military Mission." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 75, no. 1 (March 2021): 40–50. http://dx.doi.org/10.1177/1542305020968051.

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Commanders expect their Chaplains to care for their Soldiers and their Families. Given the number of Soldiers and their Families, this responsibility can be daunting. Between 2007 and 2012, a comprehensive spiritual assessment was developed and used within the 98th Training Division, which was able to identify issues before they became debilitating problems. Approved by the Commanding Generals, this spiritual assessment was essential for Chaplains to find the Soldiers and their Families who needed care.

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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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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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Monnett, Mikel. "Developing a Buddhist Approach to Pastoral Care: A Peacemaker's View." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 59, no. 1-2 (March 2005): 57–61. http://dx.doi.org/10.1177/154230500505900106.

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As the United States becomes a more multicultural and multireligious society, the ranks of healthcare chaplains are no longer being limited solely to Judeo-Christian clerics. In an effort to increase interfaith understanding and ecumenical awareness, the author presents one model of healthcare chaplaincy that derives itself from a Buddhist perspective and how he uses it in his daily work at a large medical center in the United States.

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Ragsdale, Judith R. "Transforming Chaplaincy Requires Transforming Clinical Pastoral Education." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 72, no. 1 (March 2018): 58–62. http://dx.doi.org/10.1177/1542305018762133.

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Clinical Pastoral Education (CPE) is a process focused on developing students' personal integration. Outcomes for CPE need to expand to reflect current research in religion and spirituality because religion and spirituality impacts coping, meaning making, decision-making, and health care outcomes. Focusing CPE outcomes on religious/spiritual beliefs and practices used by patients will equip chaplains to provide research-informed spiritual care for families and discipline-specific information for the interdisciplinary team.

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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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Hilsman, Gordon J. "Grafting Clinical Pastoral Education: Teaching Competencies for the New Spiritual Care Work." Journal of Pastoral Care 51, no. 1 (March 1997): 3–12. http://dx.doi.org/10.1177/002234099705100102.

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Proposes that preparing chaplains for integrated system spiritual care will involve acknowledging the need for new learnings and identifying competencies that will be useful in emerging health care structures. Provides a sketch designed to achieve these objectives and shares specific instruments to aid in facilitating movement toward appropriate competencies.

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Lindholm, Kristin. "Handling Stereotypes of Religious Professionals: Strategies Hospice Chaplains Use When Interacting with Patients and Families." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 71, no. 4 (December 2017): 284–90. http://dx.doi.org/10.1177/1542305017744493.

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Stereotypes of religious professionals can create barriers for those who provide spiritual/pastoral care. Through interviews and journal entries, hospice chaplains ( n = 45) identified the following stereotypes that affected their work: chaplains as people whom others try to impress, who only talk about spiritual and religious topics, who are male, and who try to convert others. Participants reported using a variety of communication strategies to counteract stereotypes and make meaningful connections with the people they serve.

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Moon, Zachary. "Pastoral Care and Counseling with Military Families." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 70, no. 2 (June 2016): 128–35. http://dx.doi.org/10.1177/1542305016633663.

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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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O'Connor, Thomas St James, Elizabeth Meakes, Kathleen O'Neill, Carol Penner, Grace Van Staalduinen, and Katherine Davis. "Not Well Known, Used Little and Needed: Canadian Chaplains' Experiences of Published Spiritual Assessment Tools." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 59, no. 1-2 (March 2005): 97–107. http://dx.doi.org/10.1177/154230500505900110.

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What are Canadian chaplains' experiences of published assessment tools? Utilizing a quantitative and qualitative methodology with multiple investigators and theoretical triangulation, this article reports the results of a survey of chaplains in the Canadian Association for Pastoral Practice and Education (CAPPE) and interview results of 15 chaplains in three focus groups. Findings indicated that published spiritual assessment tools are not well know, used little, criticized for being reductionistic and not fitting the clinical situation. Participants noted, however, that spiritual assessment is needed for spiritual care. Thirty percent reported the development of their own tools (not published) and three published tools were mentioned by 50% and more. Discussion, limitations of the research, and suggestions for education, practice, and future research are offered.

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Grimell, Jan. "Leaving Military Service with a Military Body: Insights for Pastoral Care and Counseling." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 73, no. 2 (June 2019): 106–14. http://dx.doi.org/10.1177/1542305019848436.

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The significance of the body has emerged as a vital yet neglected element in the transition from military to civilian life. The recognition of a military body enhances the understanding of potential pastoral and counseling needs among veterans beyond the mind and the soul. This article attempts to contribute to further knowledge about this topic, drawing from both theory and empirical research, in an effort to provide insights for pastoral care and counseling.

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Christian, Beverly J. "Education Matters: Readings in Pastoral Care for School Chaplains, Guidance Counsellors and Teachers." International Journal of Christianity & Education 22, no. 1 (November 22, 2017): 70–71. http://dx.doi.org/10.1177/2056997117743732.

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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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Wanner, Catherine. "Empathic care and healing the wounds of war in Ukraine." Emotions and Society 3, no. 1 (May 1, 2021): 155–70. http://dx.doi.org/10.1332/263169021x16139626598365.

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This article analyses the religiously infused talk therapy provided by military chaplains to soldiers as they transition to civilian life. They offer a form of empathic care that centres on dialogue and existential engagement, which often begins in hospital and extends beyond physical healing. Proposals to treat the emotional distress soldiers experience include creating residential centres in monasteries and the use of a religiously oriented therapeutic idiom to ‘work on the self’ so as to hear and obey the ‘voice of one’s soul’. State-sponsored military chaplains harness religion for therapeutic purposes with the goal of transforming soldiers into high-functioning, religiously committed, patriotic, moral citizens dedicated to protecting a newly fortified sovereign country. This normativises a spiritual dimension to care, healing and understandings of the sources of wellbeing. More broadly, this injects religious practices and symbolism into secular social institutions and shifts the emotional tenor of public domains by mobilising the therapeutic qualities of religion for the purposes of social healing.

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May, Denise M. Giacomozzi. "The Harvest is Plenty: A Guide for Visiting Outpatient Units." Journal of Pastoral Care 52, no. 1 (March 1998): 62–68. http://dx.doi.org/10.1177/002234099805200108.

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Alerts chaplains to the need to expand their traditional venue to encompass the needs of outpatients. Examines the typical outpatient's day and the dynamics of the waiting room. Suggests approaches for the chaplain to take to provide pastoral care in this setting. Utilizes the biblical themes of sowing, nurturing, and harvesting to describe ministry in the outpatient setting.

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Newberry, Orin. "How Many Chaplains Does Our Hospital Need? the GRASP Model for Pastoral Care Staffing." Chaplaincy Today 25, no. 1 (March 2009): 13–19. http://dx.doi.org/10.1080/10999183.2009.10767367.

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Chang, Bocheol. "Liberation Psychological Implications for Pastoral Care of Korean Military Wives." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 64, no. 4 (December 2010): 1–7. http://dx.doi.org/10.1177/154230501006400405.

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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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Gärtner, Stefan, Jacques Körver, and Martin Walton. "Von Fall zu Fall." International Journal of Practical Theology 23, no. 1 (February 28, 2019): 98–114. http://dx.doi.org/10.1515/ijpt-2017-0040.

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Abstract In 2016, the Dutch Case Studies Project in Chaplaincy Care (CSP) was launched, an interdenominational and interuniversity empirical research project on case studies from different fields of chaplaincy. The article presents the methodological approach and the procedure of description and evaluation. The CSP works with research communities composed of chaplains working in a similar context under supervision by a research scholar. The article also analyzes the social and institutional framework of pastoral and spiritual care in a secular setting and its influence on the orientation of the CSP. In conclusion, a comparison to the situation in German speaking countries is drawn.

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Besterman-Dahan, Karen, Susanne W. Gibbons, Scott D. Barnett, and Edward J. Hickling. "The Role of Military Chaplains in Mental Health Care of the Deployed Service Member." Military Medicine 177, no. 9 (September 2012): 1028–33. http://dx.doi.org/10.7205/milmed-d-12-00071.

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O'Connor, Thomas St James, and Elizabeth Meakes. "Time spent weekly on theological reflection in pastoral care and counseling: A Canadian ethnographic study." Studies in Religion/Sciences Religieuses 38, no. 3-4 (September 2009): 467–79. http://dx.doi.org/10.1177/00084298090380030401.

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This qualitative research examines how much time is spent in theological reflection in the praxis of pastoral care and counseling. Seventy-five persons were interviewed from four cultures: chaplains, pastoral counselors, community clergy and seminary students who had completed a congregational internship. Seventy participants were from Christian faith groups with five from Muslim, Unitarian and spiritual faith groups. Individual interviews and focus groups were used. Findings showed that seminarians averaged 7.5 hrs/wk, community clergy 7 hr/wk, chaplains 6 hrs/wk and pastoral counselors 4.2 hrs/wk, with many in the sample not able to specify a time. All affirmed that theological reflection is integrated into everything they do in ministry. In discussion of the data, we observed that the goals of ATS and CAPPE around theological reflection are being met. However, the research suggests that developing the discipline of theological reflection requires a specific time per week along with the practice of writing and obtaining new input. We recommend a minimum of four hrs/wk for formal theological reflection. Limitations and areas for future research are presented. Cette recherche qualitative examine combien d’heures s’est passées en toute réflexion théologique faite aux préoccupations de soin pastoral et de consultation pastorale. On avait tenu des entrevues avec soixante-quinze personnes de quatre cultures différentes: des aumôniers, des conseillers pastoraux, des clergés de la communauté et des étudiants du séminaire qui avaient terminé un stage de travaux pratiques congrégationaiste. Soixante-dix participants sortaient des groupes chrétiens de foi avec cinq qui venaient de la communauté des musulmans, de l’église Unitarien et des groupes spirituels de foi. On avait entrepris des entrevues avec des individus et des groupes de choix. Les résultats avaient indiqué que les séminaristes s’occupaient de leur travaux en moyenne de 7.5 heures par semaine; le clergé de la communauté, 7 heures par semaine; les aumôniers, 6 heures par semaine; et les conseillers pastoraux 4.2 heures par semaine avec beaucoup d’entre eux dans l’échantillon qui n’étaient pas capable d’indiquer des heures précises. Tous les gens avaient affirmé que la réflexion théologique était intégrée dans tout ce qu’ils faisaient dans leur travail pastoral. Dans la discussion des données, nous avons observé que les buts de l’ATS et du CAPPE autour de la réflexion théologique avaient été accomplit. Cependant, la recherche suggère que pour développer la discipline de la réflexion théologique on a besoin d’une période spécifique du temps par semaine pour le faire en plus de la pratique de l’écriture et pour obtenir les nouvelles données. Nous recommandons quatre heures par semaine au minimum pour faire de la réflexion théologique formelle. Des limitations et les secteurs pour la recherche dans l’avenir sont présentés.

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Sullivan, Winnifred Fallers. "Religion Under Bureaucracy: The u.s. Case." Numen 62, no. 2-3 (March 16, 2015): 321–35. http://dx.doi.org/10.1163/15685276-12341368.

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This article outlines a shift in u.s. law about religion from constitutionally enforced separation to bureaucratic management of a naturalized religion. Administration of the chaplaincy of the Veterans Administration is used to illustrate this shift. Chaplains hired for government jobs such as those at the va are generally required to have three credentials: the Master of Divinity (M.Div.) degree from an accredited institution, a prescribed number of cpe (Clinical Pastoral Education) credits, and an ecclesiastical endorsement. Each of these credentials originated within mostly Protestant institutions but all have adapted over the last half century or so to function in a bureaucratic “multi-faith context.” The new “spiritual governance” exercised through the web of public-private partnerships that administer pastoral care is built on a human anthropology that assumes that humans are naturally spiritual, a governance that might be understood as a new form of religious “establishment.”

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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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Stammers, Hannah R. "The Theological Language of Anorexia: An Argument for Greater Rapprochement between Chaplains and Physicians." Feminist Theology 28, no. 3 (May 2020): 282–96. http://dx.doi.org/10.1177/0966735020906951.

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This article explores the theological themes prevalent in the language of anorexia nervosa by briefly exploring extant literature in the field before reporting on the author’s qualitative fieldwork with Christian women with anorexia nervosa. Sufferers, both those from religious and non-religious backgrounds, often convey their understanding of their illness in theological and moral language, using terms such as ‘sin’ and ‘sacrifice’. The use of theological frameworks on ‘Pro-Ana’ internet forums is also considered. The article concludes by considering the implications of this use of theological language for pastoral and chaplaincy care, and argues that highly skilled mental health chaplains would be of benefit to treatment models for anorexia nervosa and that community church leaders can pay a crucial role in long-lasting recovery, particularly for anorexic women who profess a Christian faith.

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Milh, Anton. "Vlaamse kapucijnen als aalmoezeniers in de interneringscentra voor incivieken na de Tweede Wereldoorlog." WT. Tijdschrift over de geschiedenis van de Vlaamse beweging 75, no. 4 (December 1, 2016): 314–37. http://dx.doi.org/10.21825/wt.v75i4.12041.

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In dit artikel wordt de rol van paters-kapucijnen als aalmoezeniers in de interneringscentra voor incivieken na de Tweede Wereldoorlog bestudeerd (meer bepaald in de kampen van Sint-Kruis bij Brugge en Beverlo-Leopoldsburg). Er wordt gekeken naar wat zij als aalmoezeniers concreet deden voor de geïnterneerden en naar de manieren waarop zij aankeken tegen deze taak. Hierbij wordt ook verduidelijkt hoe dit engagement een invloed had op hun verhoudingen tot de geïnterneerden, maar ook tot de verschillende overheden waarmee zij te maken hadden (de kampoverheid, het ministerie van Justitie, de mede-aalmoezeniers, de kloosterlijke en de kerkelijke overheid). Een heel aantal kapucijnen nam een functie als (hulp)aalmoezenier namelijk met volle overgave op en zij weigerden ook om deze beperkt te zien tot zielzorg in de klassieke zin van het woord. Dit zorgde op meerdere niveaus voor problemen en gespannen relaties.________Flemish Capuchins as chaplains in internment centres for disloyal persons following the Second World WarThis article examines the role of the Capuchin Fathers as chaplains in the internment centres for disloyal persons following the Second World War (more specifically, in the camps of Sint-Kruis near Bruges and Beverlo-Leopoldsburg). It will look at what they did specifically as chaplains for the internees and the ways in which they regarded this task. It will also clarify how this engagement influenced their attitudes toward the internees, as well as toward the different administrations that they had to deal with (the camp administration, the Ministry of Justice, co-chaplains, the cloistral and ecclesiastical administrations). A good number of Capuchins happily took on a position as (assistant) chaplain and they refused to limit their vision of this position to pastoral care in the traditional sense of the word. This led to problems and tense relations on several levels.

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Hatcher, Wayne. "Book Review: Scientific and Pastoral Perspectives on Intercessory Prayer: An Exchange between Larry Dossey, M.D. and Health Care Chaplains." Review & Expositor 96, no. 2 (May 1999): 329–30. http://dx.doi.org/10.1177/003463739909600232.

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Rogers, R. L. "Religiosity and veteran mental health compared with non-veterans." Occupational Medicine 70, no. 6 (August 1, 2020): 421–26. http://dx.doi.org/10.1093/occmed/kqaa124.

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Abstract Background While the potential buffering effects of spirituality are well established in the general population, how spirituality affects those in extremely high-stress occupations like the military and law enforcement is less clear. Aims This paper explores the possibility that spiritual influences may operate differently among military veterans than other people. It specifically proposes that attendance at religious services is an especially important buffer for combat veterans. Methods This study engaged in a secondary analysis of 74 480 respondents from the National Survey on Drug Use and Health for the years 2013–17. The respondents were split into four groups; veterans with combat experience before September 2001, veterans with combat experience since September 2001, veterans with no combat experience and non-veterans. Results The likelihood of mental illness decreased in the general population along three different measures of religion; the importance of religion, friendships that shared religious beliefs and attendance at religious services. The relationship was weak and disappeared when controls for non-religion variables were included. A major exception was combat veterans, for whom the religious effects were limited to attendance at services, and the effect survived with the addition of non-religion control variables. Conclusions Mental health professionals, chaplains, pastoral counsellors and clergy need to recognize that among the therapeutic benefits of religious attendance and recognize the value of the religious rituals as ends in themselves.

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Fylypovych, Liudmyla O., and Vita Tytarenko. "Public policy and public religion in the paradigm of religious freedom." Religious Freedom, no. 22-23 (December 10, 2019): 41–54. http://dx.doi.org/10.32420/rs.2019.22-23.1650.

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The article analyzes the connection between public policy and public religion, examines the problems and prospects of their interaction, links the expansion of religious freedom with the level and degree of this relationship. The authors clarify the concepts of "public policy" and "public religion", which are the basic postulates of the article, that rest on the definitions given by modern domestic and foreign science. Investigating the presence of religion in the public sphere, the authors draw on the methodology proposed by American sociologist of religion J. Casanova. He identified three forms of collective self-organization of religion: 1) institutional lobbying by religious groups; 2) the mobilization of religious groups into social movements; 3) self-organization and mobilization of religious groups into political parties. The authors use convincing examples of the presence or the absence of publicity in the religious sphere, which has a positive or negative impact on the religious freedom in the country. Based on the analysis of a specific socio-political situation, the authors argue that in Ukraine, especially after the Revolution of Dignity, there is a real possibility of public influence of people who unite in communities, incl. and religious ones. The right of public influence, then and now, is used by almost all religious organizations to express their attitude to politics and politicians, to the activities of state and public institutions. Going out into the public arena, churches, as a rule, describe themselves in a complimentary way, contributing to the growth of the authority of religious figures, the activation and self-organization of believers, the emergence of new forms of inter-denominational solidarity, and even ecumenical cooperation. But publicity does not only cover the positive aspects of religious organizations. Scandals, crimes, conflicts in the religious environment, becoming a public domain, exacerbate contradictions within the church structures themselves, between different denominational areas, between the church and society. The consolidating function of religion is dominant. Religious institutions as a component of civil society, on the one hand, and public policy, on the other, being attributes of a democratic state, capable of achieving sustainable development, overcoming contradictions and conflicts between different socio-political, socio-cultural and religious groups. The authors illustrate the importance of public activity of advisory and interfaith associations at higher levels of government. There are currently 8 institutions in Ukraine, which try to overcome misunderstandings and tensions in the religious and political sphere. Within their limits, public discussions between religious organizations and the state relate to various relevant areas (introduction of military chaplaincy, organization of alternative service and pastoral care, simplification of registration of religious organizations, reforms in the field of religious education, changes to the tax code, etc.). The dynamics of self-organization of religious groups into political parties is interesting. In Ukraine, unlike other countries, religious parties did not spread, did not become popular. Politicians are actually indifferent to a religious resource. This is evident from the article in the analysis of the election programs of the candidates of the last presidential campaign. All these trends are confirmed by opinion polls conducted annually by the Analytic centre of O. Razumkov. The authors illustrate their theoretical conclusions with these materials, which prove that the lack of transparent public policy may carry the risks of aggravation of the socio-political situation, which is why tolerance of inter-denominational and state-church relations is so important. The special role here belongs to religious scholars as subjects of public policy, through whom the interaction of society and the state with the religious sphere becomes more effective.

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Balboni, T. A., M. E. Paulk, M. J. Balboni, E. D. Trice, A. A. Wright, A. C. Phelps, S. D. Block, and H. G. Prigerson. "Spiritual support of patients with advanced illness and associations with end-of-life care and quality of death." Journal of Clinical Oncology 27, no. 15_suppl (May 20, 2009): 9514. http://dx.doi.org/10.1200/jco.2009.27.15_suppl.9514.

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9514 Background: Little is known about whether spiritual support is associated with advanced cancer patients' medical care and quality of death (QoD) at the end of life (EoL). Methods: Coping with Cancer is an NCI/NIMH-funded, prospective, longitudinal, multi-institutional study of advanced, incurable cancer patients conducted from September 2002-August 2008. Analyses were based on 343 deceased patients who were interviewed at baseline and then followed until death a median of 117 days later. At baseline, spiritual support was assessed by (1) patient-rated support of spiritual needs by the medical system (eg, physicians, nurses, chaplains) scored from 0 (not at all) to 5 (completely supported) and (2) patient-reported receipt of hospital/clinic pastoral care services. Outcomes measured included medical care received in the last week of life (hospice; receipt of aggressive EoL care defined as ICU admission, resuscitation, ventilation or chemotherapy in the last week of life; and death in an acute care facility) and QoD. QoD assessments (possible 0–30, with increasing scores reflecting better QoD) were obtained by post-mortem interviews of a caregiver present in the patient's last week of life. Multivariable analyses examined (1) associations between spiritual support variables and EoL care outcomes, controlling for baseline confounds (eg, race, religiousness, patient EoL care preferences) and (2) associations between spiritual support variables and QoD with adjustment for confounds (eg, baseline quality of life, aggressive EoL care). Results: In adjusted analyses, greater medical system spiritual support was associated with increased receipt of hospice care [OR = 2.97 (1.24–7.11), p = .01], but not with receipt of aggressive EoL care or death in an acute care facility. Receipt of pastoral care services was not associated with any EoL care outcome. In adjusted analyses, spiritual support from the medical system and receipt of pastoral care services were significantly associated with better patient QoD (standardized β = 0.16, p = .009 and β = 0.20, p = .0005, respectively). Conclusions: Support of advanced cancer patients' spiritual needs by the medical care team is associated with increased receipt of hospice care and improved patient QoD. No significant financial relationships to disclose.

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Kiser, William Robert. "A Hospital Ethics Committee at War: The Hospital Ship Mercy Experience during Operation Desert Shield and Operation Desert Storm." Cambridge Quarterly of Healthcare Ethics 1, no. 4 (1992): 389–92. http://dx.doi.org/10.1017/s0963180100006587.

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During Operation Desert Shield and Operation Desert Storm, USNS Mercy (T-AH 19) was one of two American hospital ships deployed to the Persian Gulf. She arrived in the Gulf on 15 September 1990, following a 12,000-mile transit from her homeport of Oakland, California, and remained on station until 18 March 1991, when she passed through the Straits of Hormuz on her return voyage home. During the height of her deployment, Mercy was staffed with nearly 1,200 men and women, including physicians, nurses, dentists, representatives of affiliated health-care disciplines (including physical therapy, pharmacy, clinical psychology, social work, dietetics, and environmental health), hospital corpsmen, dental technicians, healthcare administrators, chaplains, and various nonmedical support personnel. The staff included a mix of active duty military providers and recalled reservists.

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Iversen, Amy C., Lauren van Staden, Jamie Hacker Hughes, Tess Browne, Neil Greenberg, Matthew Hotopf, Roberto J. Rona, Simon Wessely, Graham Thornicroft, and Nicola T. Fear. "Help-seeking and receipt of treatment among UK service personnel." British Journal of Psychiatry 197, no. 2 (August 2010): 149–55. http://dx.doi.org/10.1192/bjp.bp.109.075762.

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BackgroundFor armed forces personnel, data on help-seeking behaviour and receipt of treatment for mental disorders are important for both research and policy.AimsTo examine mental healthcare service use and receipt of treatment in a sample of the UK military.MethodParticipants were drawn from an existing UK military health cohort. The sample was stratified by reserve status and by participation in the main war-fighting period of the Iraq War. Participants completed a telephone-based structured diagnostic interview comprising the Patient Health Questionnaire and Primary Care Post-Traumatic Stress Disorder Screen (PC–PTSD), and a series of questions about service utilisation and treatment receipt.ResultsOnly 23% of those with common mental disorders and still serving in the military were receiving any form of medical professional help. Non-medical sources of help such as chaplains were more widely used. Among regular personnel in receipt of professional help, most were seen in primary care (79%) and the most common treatment was medication or counselling/psychotherapy. Few regular personnel were receiving cognitive–behavioural therapy (CBT). These findings are comparable with those reported for the general population.ConclusionsIn the UK armed forces, the majority of those with mental disorders are not currently seeking medical help for their symptoms. Further work to understand barriers to care is important and timely given that this is a group at risk of occupational psychiatric injury.

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Kopacz, Marek S., Courtney Ducharme, David Ani, and Ahmet Atlig. "Towards a faith-based understanding of moral injury." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 71, no. 4 (December 2017): 217–19. http://dx.doi.org/10.1177/1542305017743249.

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In recent years, the issue of moral injury (MI) has garnered considerable attention, especially as related to the military experiences of Service Members and Veterans. This brief communication is intended to provide an overview of Christian, Jewish, and Islamic understandings of MI. The intent is to draw attention to a faith-based etiology for MI, thereby facilitating dialogue and discussion on the relevance of spiritual and pastoral care to supporting those affected by MI.

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Zimmerman, George, and Wesley Weber. "Care for the Caregivers: A Program for Canadian Military Chaplains after Serving in NATO and United Nations Peacekeeping Missions in the 1990s." Military Medicine 165, no. 9 (September 1, 2000): 687–90. http://dx.doi.org/10.1093/milmed/165.9.687.

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