Pastoral Report Articles 

  • 18 Nov 2015 10:38 AM | Perry Miller, Editor (Administrator)

    For those who don’t know me, I was in the second wave of those who became CPSP Diplomates in 1990.  Raymond was one of my ACPE training supervisors at St. Luke’s Episcopal Hospital, Houston, Texas, 1973-1974.  I was told by one of the members of the ACPE certification committee which I met in 1989 that if Raymond had not been on the committee that I would not have been certified as a full supervisor.  At that time, Raymond was just beginning to become the prolific writer that he is today.  I have always felt that his writings were provocative.  Now I think a better description is passionately defiant.  Perhaps parallel to one of Raymond’s gurus, the founding father of psychoanalysis, Sigmund Freud.  This is how I experienced Raymond in his new book:  Nine Clinical Cases:  The Soul of Pastoral Care and Counseling.

    This term, passionately defiant, came to me serendipitously.  It was while I was recently reading his book and happened also to be reading Peter Gay’s classic:  Freud:  A Life for Our Time.  I was struck how parallel Raymond and Freud are in being passionately defiant in their writings For this parallel, I draw upon Gay’s section in his book in describing Freud’s “Defiance Identity” (pp. 597-610).  “Freud’s defiant cast of mind,” as a Jew, Gay writes, “permitted him to offend Jewish sensibilities” in his “subversive attitude toward respectable sexual mores” (p. 610).  Is this not a striking parallel to Raymond as an ordained Episcopal priest confronting the sexual mores (ethics) of the Church in Poisoning of Eros: Sexual Values in Conflict?

    Another one.  As Gay instructs us, “Freud saw himself…as a marginal man” which he felt “gave him an inestimable advantage.”  For, identifying himself as a “completely godless Jew” and being offensive to some of his fellow professors, Freud felt “prepared the way for a certain independence of judgment” (p. 602).  His defiance gave him some creative objectivity in the development of his psychoanalytic thought and practice.  

    Isn’t this parallel to Raymond’s rather defiant remark in his book that the chaplain should be agnostic?  “The proper posture of a clinical chaplain is agnostic, regardless of the chaplain’s own personal beliefs and allegiances” (p. 29).  As Freud would, doesn’t Raymond see this  objective stance as a necessity vs. “indoctrination and proselytizing” (unacceptable “in the clinical setting,” p. 30)?  Much like Freud, I suspect, Raymond’s defiant opposition to the pious-powers-that-be would assert that the chaplain’s agnosticism vs. being doctrinal and evangelistic is a requirement for competent pastoral care and counseling.

    In a further Pastoral Report, I will explore in more detail some of Raymond’s passionately defiant, and some not so defiant, points in his rebuttal of the book he is addressing:  George Fitchett and Steve Nolan, Spiritual Care in Practice:  Case Studies in Healthcare Chaplaincy.  I had to smile as Raymond states in his Preface that his book was “actually little more than an expanded book review of the Fitchett-Nolan book” (p. 8).  I suspect that those on the Fitchett-Nolan side must wonder how much more defiant would Raymond’s critique be if he had chosen to write more than “just a little…expanded book review.”

    Like this one, my next article in a Pastoral Report will be more than just a little expanded book review.  After all, in the last paragraph of his Preface, Raymond invites as much.  He neither wants to coddle nor to be coddled.  He does not want “to be spared strong rebuttal” (p. 9).  

    _______________________________________________

    Ed Hennig, D.Min.
    edgarhennig@yahoo.com

  • 10 Nov 2015 8:51 AM | Perry Miller, Editor (Administrator)

    Editor's Note: The month of November is dedicated to Palliative Care. Chaplain Poorbaugh's article is not only informative but timely. CPSP offers a specialty certification in Hospice and Palliative Care.

    Meriwether Lewis stood by the headwaters of the Missouri, a trickling stream that would become the mighty river. His first goal was thus done. His second goal - to find a good passage to the Pacific Ocean – might be done soon. Thomas Jefferson had told him to expect the West to be like the East: some big mountains like the Appalachians lowering slowly to the ocean. He decided to mount the ridge ahead, hoping he might look down on the Pacific Ocean. 

    Instead, he looked up at the Grand Tetons.

    (Paraphrased from Undaunted Courage, by David McCullough.)

    When I began Palliative Chaplaincy years ago, I felt like Lewis by the stream. Having been a pastor most of my life, with many hospital visits and beloved flock dying, I knew I could navigate the Appalachians.  When I got a little farther in the field I felt like Lewis on the ridge, seeing Palliative Chaplaincy as the Grand Tetons.

    For chaplains new to Palliative Chaplaincy, this article has three goals: to have fun, to see in the Q’s (questions) how big it is, and to gain from the A’s (answers) some nuggets of fundamental knowledge.

    Q

    Names:

    1.  What historical figure gives us both “Palliative” and “Chaplain?” ____________________



    Credentials:
    1.  Name all the specialties in which a BCCC or BCC can earn Board Certification. _______________
    2.  Who leads in certifying Specialty Chaplains? ____________________
    3.  What fact led to creating this Specialty? ____________________


    Basic: 

    Contrast Palliative Care and Hospice Care three ways.

    1. ________________________________

    2. ________________________________

    3. ________________________________

    Suffering:

    1.  Compare Pain and Suffering by circling all that are true:
    a.  Pain is physical; Suffering is spiritual.
    b.  Both are physical
    c.  Both are spiritual
    d.  Neither can be measured.

    2.  Match each medical writer with their theory of Suffering:

    Cicely Saunders
      Broken Personhood
    Ira Byock
      Loss of Capacity
    Jane Brody
      Total Pain
    Eric Cassell
      Loss of Meaning
    Thomas Gleich
    Broken Story


    Spiritual Distress:

    1.  Your Patient may have any of these spiritual conditions. Circle the three that count as Spiritual Distress.
    a.  Fear of being in the hospital
    b.  Isolation
    c.  Repentance
    d.  Ritual Need
    e.  Remorse/Regret
    f.    Hopelessness
    g.  Denial

    Preferred Practices:
    The National Consensus Committee for Quality Palliative Care has set preferred practices. For this question, try marking each option:

    +  we do that already

    0  we don’t do that yet 

    R  right answer

    !  Fat Chance! 

    1.  Everyone on the Palliative Care IDT must learn to spell “palliative.” ____
    2.  The IDT must provide access to spiritual care for all patients.  ____
    3.  The IDT must have a standard for spiritual assessment, use it for each patient, and include it in the care plan.  ____
    4.  The IDT must meet every morning to coordinate care.  ____
    5.  The IDT Chaplain must be Board Certified in Palliative Care.  ____
    6.  The IDT must work in the community for education and End of Life care.  ____
    7.  The IDT must order in pizza at least once a month.  ____

    A

    Names:

    1.  St. Martin of Tours

    A young Roman cavalryman, seeing a poor man freezing at the city gate, cut his heavy woolen cloak and gave away half. That night, he dreamed he saw Jesus wearing the half-cloak he had given. Later in the IVth Century, Martin became bishop of Tours. His cloak became a relic. The Latin verb for cloak –palliare – gives us palliative. The Latin noun for cloak –capella – gives us chaplain.

    Credentials:

    1.  Hospice and Palliative Chaplaincy

    2.  CPSP
    In 2013, CPSP certified its first Clinical Fellows in Hospice and Palliative Care. In 2014, the Association of Professional Chaplains followed with their Hospice and Palliative Chaplains.Entering 2015, CPSP had certified 43 Palliative Chaplains; APC, 4.

    3.  Death
    Because modern medicine is based on the philosophy of materialism (only matter that can be measured is real), death means failure. Hospitals hate to have people die there.  Doctors hate to deal with dying people. As Atul Gawande, author of the best-seller Being Mortal, writes: “Our job is to fix someone; when we can’t fix someone, we have failed.”  Death is being transformed from the dirty work of medicine into the holy work of palliative chaplaincy.  


    Basic:

    1.  When does it start?
    Palliative – at diagnosis of a chronic or terminal illness
    Hospice – at prognosis of six months or less to live
    2.  May I receive curative treatment for my main disease while enrolled?
    Palliative – Yes
    Hospice – No
    3.  When does it end?
    Palliative – Hospice (unless declined)
    Hospice – Death (unless dis-enrolled)

      Suffering:

      • 1.  (c) and (e) -- Because neither can be measured, both are spiritual. 

      Medicine avoids suffering by reducing it to pain. Ira Byock claims in his book, The Best Care Possible, never to let a patient suffer, but the index for “Suffering,” reads: “see Pain and Suffering.” 

      Medicine must deal with pain to relieve the symptom, so measures pain with a highly precise scientific instrument – the frowny face cartoon.

      2.  Author/Title Match:

      Cicely Saunders
      Total Pain
      Ira Byock
      Loss of Meaning
      Jane Brody
      Broken Story
      Eric Cassell
      Broken Personhood
      Thomas Gleich (doesn’t exist,
      but if he did, he might have written Loss of Capacity)

      Spiritual Distress:

      Dealing with Suffering matters a great deal in the practice of Palliative Chaplaincy, but is too complex to do more here than point out as a Grand Teton we must surmount.

      1.  Isolation, Hopelessness, Ritual Need

        Isolation. One might think that life-threatening disease would produce above all fear of death. Cicely Saunders stated that what people in the end of life fear most is isolation. Next come pain and death. Anything scarier than pain and death must be distressing.

        Hopelessness.  The Gate of Hell in Dante’s Inferno commands “Abandon hope, all ye who enter here.” It comes - by its theological synonym despair- when I am so far down I believe not even God can help me. To be hopeless is to be already in Hell.

        Ritual Need.  A well-known formal example is a Roman Catholic who may believe that receiving the Sacrament of the Sick will ensure dying in a state of grace. A less-recognized informal example is an Evangelical who believes that a dying loved one must say the Sinner’s Prayer - accepting Jesus as personal Lord and Savior – to ensure going to Heaven. The formal and informal needs may be equally intense.

        Identified in the National Comprehensive Cancer Network Compendium and Guidelines, updated January 6, 2012.  These Guidelines have been vetted and revised for over 10 years, so provide solid evidence-based standards.   I find them both theologically and clinically accurate. http://www.nccn.org/about/news/ebulletin/ebulletindetail.aspx?ebulletinid=154     

        Preferred Practices:

        1.  (b), (c), (e) and (f) are real.  The others are just good ideas. Here are the real spiritual standards to be met for Quality Palliative Care.

        SPIRITUAL, RELIGIOUS, AND EXISTENTIAL ASPECTS OF CARE

        PREFERRED PRACTICE 20

        Develop and document a plan based on assessment of religious, spiritual, and existential concerns using a structured instrument and integrate the information obtained from the assessment into the palliative care plan.

        PREFERRED PRACTICE 21

        Provide information about the availability of spiritual care services and make spiritual care available either through organizational spiritual counseling or through the patient’s own clergy relationships.

        PREFERRED PRACTICE 22

        Specialized palliative and hospice care teams should include spiritual care professionals appropriately trained and certified in palliative care.

        PREFERRED PRACTICE 23

        Specialized palliative and hospice spiritual care professional should build partnerships with community clergy and provide education and counseling related to end-of life care.

        National Consensus Project for Quality Palliative Care, “Clinical Practice Guidelines for Quality Palliative Care, 3rd edition, 2013,”cited at http://www.nationalconsensusproject.org/Guidelines   

        __________________

        Frederick Poorbaugh

        fredpoorbaugh@stanfordalumni.org

      • 25 Oct 2015 1:16 PM | Perry Miller, Editor (Administrator)

        The College of Pastoral Supervision and Psychotherapy warmly invites you to join us to gather together for the 26th Plenary, March 13–16, 2016 at the Sheraton Salt Lake City Hotel, in downtown Salt Lake City, Utah.

        Meet Our Facilitator, Dr. Richard Morgan-Jones
        Our facilitator this year will be Dr. Richard Morgan-Jones, a trained theologian, psychoanalytical psychotherapist and an Organizational consultant, offering training and supervision in all three arenas.  Dr. Morgan-Jones has worked as a chaplain, as well as support staff in various pastoral roles and in offering therapeutic services for many decades.  He works with a group relations framework in engaging with team, organizational and societal issues.  Dr. Morgan-Jones is an author of two published books on psycho/analytic psychotherapy training, and resides in the United Kingdom.  He brings a wealth of experience on group relations training using the A. K. Rice Tavistock-model.

        This is a Working Conference
        This is a working conference with the goal to provide frameworks and a vision for chaplains, pastors, and therapists in engaging with three levels of the social system, the individual, the organization, and society.  The design of this year’s event aims to stretch the vision of CPSP’s constitution and Chapter structure into both wider and deeper arenas of engagement. This event invites attendees to the exploration of relatedness as individuals exploring the boundary between the conscious and unconscious aspect of the mind.  Opportunities will be provided to apply new thinking in reflecting on existing experiences of professional practice. 

        The Heart of our Gathering – Small Groups
        The heart of the CPSP gathering is the mutual sharing of our work and our lives with each other.  Each participant is expected to bring work experiences or personal experiences from their engagement with individuals, teams and organizations to reflect upon in these groups. The small groups will work with experienced consultants.



        The Sheraton Salt Lake City Hotel
        Perfectly located in the heart of the downtown business and entertainment district, the Sheraton Salt Lake City Hotel is equipped with every amenity to make your stay as comfortable as possible. The hotel’s amenities feature:

        • Free standard internet access
        • Free airport transportation (5AM to Midnight)
        • Free shuttle service within surrounding area
        • Free shuttle service within surrounding area
        • Self-parking & valet parking available
        • Business center
        • Fitness center
        • Whirlpool/hot tub
        • Car rental service
        • Barber/beauty salon
        • Restaurants in hotel: Extra Innings Lounge, 5thStreet Grill, and Starbucks
        • Free light rail to downtown area only (public transportation) – one block from hotel

        For a more information, including the schedule, hotel reservations and  event registration, please visit our Events page. 


      • 16 Oct 2015 7:41 PM | Perry Miller, Editor (Administrator)

        The Family Justice Center of Manhattan, regional chaplains of CPSP and invited chaplains, and associated personnel from local pastoral care organizations in the city, will gather to participate in a Domestic Violence Training from 10 AM to 2 PM on Saturday, Oct. 17. This three hour interactive training is hosted by The Mayor's Office to Combat Domestic Violence in NYC and The L.O.V.E. Task Force on Non-Violent Living.... (i.e. "Liberate Ourselves, Value Everyone.")  The last hour will be spent sharing experiences, faith and fellowship over a shared potluck lunch, hosted by members of the Ellis Island CPSP Chapter. It is hoped this will spark interest for chapters in all regions if not meeting already to consider hosting future gatherings for CPSP and beyond with both personal and professional opportunities of interest to learn, share, develop and appreciate one another's pastoral work and soul journeys.
         

        Another invitation is on offer for our CPSP regional chaplains: On Wednesday, October 21, 2015, 7 P.M.,  L.O.V.E. Task Force on Non-Violent Living will be presenting a keynote presentation and panel discussion: "Every Life is Sacred: Ending Gun Violence - It's Possible!" Ms. Leah Barrett, Executive Director of New Yorkers Against Gun Violence, keynote speaker, will be joined with community leaders representing faith traditions, law enforcement, and governmental representatives. Panelists include the Honorable Rebecca A. Seawright, Assembly Member, for our New York State District; The Rev. Dr. T. Kenjitsu Nakagaki, Ordained Buddhist Priest and President of the Buddhist Council of New York; The Rev. Karyn Carlo, PhD., American Baptist Pastor and retired New York City Police Captain; with the Rev. Dr. Victoria Jeanne Rollins, BCCC, BCPC, CFHPC, Moderator. Refreshments will be served following a discussion opened up to our guests with the presenters. 

        Contact Victoria: domagetouslemonde@yahoo.com. (Founder and Facilitator, L.O.V.E. Task Force on Non-Violent Living.) Now in its fourth season of its series: "Non-Violent Living: Made in the Image of G-d," L.O.V.E. Task Force on Non-Violent Living is a vital program reaching within and beyond religious, spiritual and secular dimensions and agencies towards an embracing, interdisciplinary community approach through shared insights, determination and cooperation in the common purpose of safe and abundant living for all. Its mission statement says: "We are a caring community standing together to promote peace and healing justice. We strive for a world free of all interpersonal violence."

        DOWNLOAD FLYERS:

        /resources/Final%20Flyer%20for%20October%2017,%202015%20DV%20Training%20for%20Regional%20%20Clinicians%20of%20CPSP.docx

        /resources/Final%20vjr%20Every%20Life%20is%20Sacred%20Flyer%20October%2021,%20%202015.docx

        ______________________________

        Dr. Victoria Jeanne Rollins, BCCC, BCPC, CFHPC
        domagetouslemonde@yahoo.com

      • 14 Oct 2015 5:00 PM | Perry Miller, Editor (Administrator)

        In his recent piece here, our dear colleague Belen Gonzalez y Perez offers a truism: “All politically charged circumstances have a historical antecedent.” That is of course undoubteIdly true. It is not entirely clear, however, whether he is referring to circumstances today or those at the time of the publication of the famous (infamous?) 2001 White Paper on professional chaplaincy.

        If his intended reference is to a decade and a half ago, back when the White Paper was written and the College of Pastoral Supervision was barely a decade old, not even an adolescent in the life cycle of an organization, and our membership was very small, the politically charged circumstances were quite different from ones today.  Distrust and acrimony was still fresh in the pastoral care world ten years after the founding of this reform movement of ours.  Many believed and more than a few hoped that CPSP would not survive. Very few imagined it would thrive. The fact that some ignored CPSP and others shunned and made every effort to marginalize it – as some still do – was combined with the the fact that CPSP did not (and rightly still does not) see itself as an organization with promoting spiritual care in healthcare as its main focus.  

        If Belen was referring to circumstances now rather than nearly 15 years ago, well, these are indeed very different times. The White Paper is in many ways out of date, an artifact of a times past. Those who hold onto it like a sort of manifesto or sheaf of identity papers risk looking and sounding anachronistic. The document is there, but does anyone really treat it with reverence like a sacred text or set it out as a master plan? Only those very few who are unable to move into the present. Since it was written, CPSP membership has tripled. While remaining true to our Covenant and to the original vision of the founders we have demonstrated that both our standards and the quality of our training are on par with that of our cognate group colleagues, while remaining philosophically distinctly different. CPSP sits at the same table as ACPE, APC, NACC and what was formerly known as NAJC in HealthCare chaplaincy meetings. Our leadership and the leaders of other cognate groups respectfully communicate and occasionally collaborate. We have come a long way.

        The fact is that we are different and intentionally so. We in CPSP approach the work of pastoral care differently from those who 15 years ago decided to marshal their combined energies and resources to advance a professional chaplaincy agenda in healthcare. There is a history to this that is tied to Boisen (and Cabot), to the Council (and the Institute), to New York (and New England). Sadly, most of that history is entirely unknown or mostly misunderstood today.  It is important for all of us, and especially those of us in CPSP, to be who we are and not try to conflate our identity with that of others for the sake of a hoped-for legitimacy and indispensible role in healthcare institutions. 

        I’m afraid that in Belen’s eagerness to improve the status of CPSP by including us in a diverse array of professional chaplaincy organizations – including military, police, prison, veterans, and others – who he would like to see recognized by those who crafted the White Paper he inadvertently does a disservice to all. “Chaplain” can refer to anyone doing ministry outside the setting of a faith community. A “professional chaplain” can be anyone who makes a living doing such ministry or even someone who ministers in a specialized setting whether they get paid for it or not. By background, training and particular qualifications, professional chaplains are a very diverse bunch. 

        Those who have been trained and certified as chaplains by CPSP are professionals but that is not what distinguishes or defines us. Our distinctive is that we are clinical chaplains, and ones of a particular sort in the tradition of Anton Boisen who founded the clinical pastoral movement.  We are trained and certified in a particular way, using an engaged, action-reflection model of learning, in hopes of helping others to find meaning and purpose in the midst of their crisis, distress, loss or grief.  We do share the same form, if not always the same substance and aims, as the professional organizations that a decade and a half ago were signatories to the White Paper.  

        Instead of advocating for a broader definition and more inclusive recognition of professional chaplains, we should foster a greater understanding and mutual appreciation of our distinct differences, especially among others who claim to be sharers in the clinical pastoral tradition. Today and moving forward it will be on the basis of our uniqueness, nurtured and expressed, that CPSP’s rightful claim to acceptance and legitimacy will lie – among those in healthcare chaplaincy but most importantly among those persons who are in need of a chaplain.

        David Roth, PhD
        drdavidroth@gmail.com

      • 12 Oct 2015 12:00 AM | Perry Miller, Editor (Administrator)

        All politically charged circumstances have a historical antecedent. Two decades ago, many of you might remember a document called  A White Paper: Professional Chaplaincy—Its Role and Importance in Health Care  by Larry VandeCreek and Laurel Burton, eds., (The Journal of Pastoral Care, Spring 2001, Vol. 55, No. 1).  An extraordinary political statement was made that set the tempo for years to come within professional chaplaincy in North America.  The document states: 

        In North America Chaplains are certified by at least one of the national organizations that sponsored this paper and are recognized by the Joint Commission for Accreditation of Pastoral Care.  (p. 85)

        • Association of Professional Chaplains
        • Association for Clinical pastoral Education
        • Canadian Association for Pastoral Practice and Education
        • National Association of Catholic Chaplains 
        • National Association of Jewish Chaplains

        Not only is the statement politically charged because it clearly draws a line in the sand, declaring those that remain part of their associations’ membership to be professional chaplains; they also pretend themselves to be the only accreditors that matter in professional chaplaincy in North America. The organizations that authored A White Paper are categorically mistaken and on its face it is a political grab for influence in the chaplaincy profession, whether done consciously or not by the represented collaborators.

        Besides the simple fact that there were other organizations in North American professional chaplaincy that remained nameless in the document and were glossed over and treated as invisible to non-existent, those “invisible” organizations are real and credible and train, certify, endorse, and appoint professional chaplains and pastoral counselors throughout the country and abroad. The following are samples of unnamed organizations with professional chaplains and pastoral counselors:

        • Archdiocese for the Military Services, USA
        • Department of Veterans Affairs Chaplains
        • Veterans Affairs National Black Chaplains Association
        • The College of Pastoral Supervision and Psychotherapy
        • American Association of Pastoral Counselors
        • Civil Air Patrol Chaplaincy  Corp
        • Department of Defense Military Chaplains 
        • Federal Bureau of Prison Chaplains
        • International Conference of Police Chaplains

        To presume that these other organizations do not have a professional chaplaincy is to be misinformed at the least and in denial at the most. Unfortunately, the dated mass circulation of A White Paper: Professional Chaplaincy (2001) throughout the U.S. hospital system and denominational landscapes gave the impression that the document`s statements were accurate and true. Nevertheless, the politicized statements remain untrue and mistaken to the thinking reader that takes the time to check the facts.

        As with all half-truths, they can take on a life of their own and spin-off to create bias against professional chaplains and pastoral counselors unrepresented by the collaborating organizations listed in A White Paper.

        It is certainly true that a response to A White Paper was circulated soon after its publication.  Unfortunately, the challenge presented could not compete with the mass circulation of A White Paper that was funded by a financial grant from Bristol-Myers Squibb Foundation. As with political campaign propaganda, if you have more money, you can buy more time and reach a greater audience with your message. There is no difference here. Financially backed propaganda always gets their message out the loudest to shape the public opinion.

        It remains incumbent on the rest of the professional chaplains and pastoral counselors to continue to challenge the goliath coalitions that would spread mistaken and untruthful statements and “studies” to maintain their political agendas throughout the professional chaplaincy landscape. 

        To the outsiders such as hospital and other institutional administrators that hire chaplains, studies like A White Paper might appear innocuous to them; but to the livelihood of many professional chaplains who work throughout the country they are far from harmless.

        The political ramifications of A White Paper and the goliath coalitions that sponsored it has resulted in the establishment of a presumptive gatekeeping coalition as the authoritative arbitrators of what and who constitutes the professional chaplaincy. This posture remains ethically untenable, grossly arbitrary, and unfaithful to the religious tenets that encourage practitioners to behave and act with decency and justice toward others.  

        I, for one, do not desire to remain silent in light of the professional assault that continues against our honorable profession. I encourage you to continue being prophetic for justice and bring to light what is hidden, and not to become complicit as silent collaborators in our silently politicized profession.

        ______________________

        The Rev. Dr. Belen Gonzalez y Perez, CPSP Diplomate
        BELENGYP@aol.com

      • 08 Oct 2015 5:00 AM | Perry Miller, Editor (Administrator)


        The Reverend Doctor Willard W.C. Ashley, Sr.

        The Board of Trustees of the Commission for the Accreditation of Pastoral and Psychotherapy Training announces the addition of a member to the board. The Reverend Doctor Willard W.C. Ashley, Sr., Dean of the faculty and Professor of Pastoral Care at New Brunswick Theological Seminary in New Brunswick, N.J. was elected to the board at its meeting on September 30, 2015. The CAPPT website, at pastoralaccreditation.org, has Dr. Ashley's complete biography.


      • 04 Oct 2015 3:00 PM | Perry Miller, Editor (Administrator)

        East and West National Clinical Training Seminars this fall will offer two different Group Relations Events:

        “Roles, Boundaries, and Vulnerability in Care-Providing Institutions” and

        “Leadership and Membership in Diverse Organizations”



        In our ongoing program to expose CPSP members to the Group Relations methodology -- a foundational resource for all pastoral caregivers -- we are offering two Group Relations events this Fall, one at the National Clinical Training Seminar (NCTS)-West and one at NCTS-East. 



        Jack Lampl


        The West Coast event in Sacramento, CA, October 18-20, is a full residential conference which is the basic method of learning and experiencing group relations work in a deeply transformational way. Of great value to all pastoral caregivers, participating in such a conference is a requirement for all supervisors-in-training.


        ("Conference" as used in Group Relations describes an intensive experiential workshop of three or more days in length. It is not a conference as typically understood that would feature topical speakers and panel discussions.)


        Howard Friedman


        The East Coast event in Morristown, NJ, November 2-3, will provide four hours of the experiential events included in a group relations conferences and some didactic elements.  The program is a learning opportunity, and may serve as an introduction to aspects of group relations work.  


        Both events are staffed by experienced group relations consultants affiliated with the A. K. Rice Institute.

        See the links below for more information about the two different events.

        West Coast Conference “Roles, Boundaries, and Vulnerability in Care-Providing Institutions” http://www.cpsp-ncts.org

        East Coast Program “Leadership and Membership in Diverse Organizations”

        http://www.cpsp.org/pastoralreportarticles/3551036

         

        _______


        Jack Lampl, past president of the AK Rice Institute for the Study of Social Systems and GREX, the West Coast AK Rice affiliate


        Howard Friedman, president, New York Center for the Study of Groups and Social Systems, the New York AK Rice affiliate


      • 01 Oct 2015 11:30 AM | Perry Miller, Editor (Administrator)


        Today, October 1st, 2015, is the 50th anniversary of the death of Anton T. Boisen (1876-1965), founder of the clinical pastoral movement. 

        Without Boisen, no one would be doing clinical chaplaincy today. 

        Because of him, we who are clinically trained in pastoral care, counseling and psychotherapy are able to help others to find meaning and purpose in the midst of crisis, distress, loss and grief.

        --David Roth

        drdavidroth@gmail.com

        NB: The photo of Boisen's grave at Chicago Theological Seminary was taken at the time of the CPSP Plenary in March this year.

      • 28 Sep 2015 8:37 PM | Perry Miller, Editor (Administrator)

        A Group Relations Program at the NCTS Conference

        The National Clinical Training Seminar - East will meet November 2 - 3, 2015 at the Loyola Retreat Center, Morristown, New Jersey. The Theme is: Leadership and Membership in Diverse Organizations.

        This program provides opportunities for experiential, didactic and reflective learning. A  group relations lens is the starting point for our work together.  The program will move through several types of group meetings.  

        Program Events

        Opening gathering & presentation:  As the initial event of the program, the Opening involves all members and staff.  The Program Director will introduce the task, provide a brief theoretical framework for our work, and review the events.  Consulting staff will introduce themselves.   

        Preview and Review Application Groups: These smaller discussion groups have two tasks. The first task (Preview Group) is to begin working toward an understanding of the program as a whole, while locating oneself within the program system. The second task (Review Group) is to begin the process of applying program learning to back-home situations.  Each group will work with one consultant. 

        The Large Study Group: All members and staff of the program will meet together in a here and now format. The primary task is for members to study their own behavior as it occurs and evolves.  The Large Study Group meets in a configuration where face-to-face contact is difficult, if not impossible. The formation includes inner, middle and outer rings of participants. Members are free to explore questions about leadership and authority, membership and participation, sub-group formation, issues of social identity, as they emerge.  

        Program Discussion: This brief event, following the second Large Study Group, provides members and staff an opportunity to reflect together on our experience.  A goal of the Program Discussion is to construct a group as a whole picture of our learning, from the full program.  

        Staff

        Howard A. Friedman, PhD, Program Director. Psychologist, clinical practice and organizational consultation; Adjunct Faculty, Department of Applied Psychology, New York University; President, New York Center, A.K. Rice Institute; Fellow, A.K. Rice Institute.

        Frank Marrocco, PhD, Consultant. Clinical psychologist, psychoanalyst, and organizational consultant. Faculty and co-chair LGBT Study Group & Clinical Service, William Alanson White Institute of Psychiatry, Psychoanalysis & Psychology.  Vice President, New York Center, A. K. Rice Institute; Board Member, A. K. Rice Institute.

         Kimberley A. Turner, PhD, M.Div., Consultant.  Associate Minister, Metropolitan Baptist Church, Washington, DC; Program Manager, D.C. Department of Health; Past President, the Washington-Baltimore Center for the Study of Group Relations, and Associate, A.K. Rice Institute. 

        Download: NCTS-East Registration Form

        NCTS-East Fall Schedule_2015.pdf

        See previous announcement for details.