My Summer at Capital Health System
Introduction
I found my way to Capital Health System (CHS) by way of two colleagues from the seminary who had engaged in a positive summer Field Education experience a few summers back. The reality of my situation is that I arrived here at the hospital certain that I was not called to be a chaplain. Knowing this, people would constantly ask me, “If you feel called to pastor a church then why are you investing your time in a hospital?”
The answer to this question is a threefold response. First, my initial intension began with a desire to see ministry beyond the four wall of the church. Because I feel called to serve the church I desired to immerse myself in an environment of people who were in need. I figured, in spending time with people outside the four walls I could become more aware of peoples needs when there were away from the four walls of their church home.
Secondly, I realized that people who come to the church have a desire to be there. However, no one wants to come to the hospital. Therefore, I wanted to know how do we, the modern day protestant church, reach and effectively minister to people who find themselves at a unique intersection of life—but more importantly at a place in life where they never wanted, thought of or even imagined.
Lastly, I realized that after I had returned home from my initial interview with Chaplain Stephen Faller that I was, in fact, scared out of my mind to serve this population. I was completely overwhelmed by the many types of illnesses, challenges and even the joys that people faced. I have never been one to allow fear to stop me and I was not willing to begin this as a new track record. So I sought to take fear on. I sought to explore this fear, to embrace this fear but most importantly I decided that fear would not be allowed to control what God wanted to do with me and the patients at CHS.
And so, my summer began with this threefold notion of action beyond the four walls, reaching those who were in the midst of trial, tribulation and theodicy and exploring the fear that desired to stop me. My summer was filled with structure and with freedom; joy and pain; birth and death. My experience here at CHS has opened the door to a new way of engaging.
Chaplaincy observations in Trenton, NJ
My experience of chaplaincy this summer took place in Trenton, NJ. I was longing to participate in a ministry opportunity which comes along with being in an urban environment. I realized that an urban environment, like Trenton, could offer me a great deal of diversity. Moreover, I was looking for an experience that was contrary to my seminary environment of Princeton.
A large portion of Trenton functions as the capital of New Jersey. This means that a certain group of persons who work in Trenton do not necessarily represent the population of those who reside in Trenton. In addition to the people who work as government employees, Trenton is also filled with large buildings that stand to represent the flow of government dollars at work for the people of New Jersey.
When one removes those who work in Trenton but do not necessarily live in Trenton we find a very different picture. As of 2005 there are 75,944 persons who reside in the city of Trenton. Of the aforementioned population, 36,809 (47.5%) are African American, 24,377 (31.5%) are Caucasian and 16,285 (21%) are considered other minorities. While statistics from 2005 were not available regarding family income one can still grasp a feel for Trenton with household statistics from 2000. In 2000, Trenton had 17.6% of families and 21.1% of individuals qualify as below the poverty level. This means that approximately 38.7% of the city was considered unable to purchase all of the resources required for adequate living. I have mentioned these statistics because of a very important observation.
I realize that there is a diverse group of persons who come to receive medical care at CHS. In addition to persons from the local Trenton area, I noticed there were others from Ewing, Lawrenceville and additional surrounding townships. However, from working in the hospital and driving throughout Trenton this summer I noticed that there is a small middle class population. It was also evident, particularly in the areas immediately surround the hospital, that a class of people exists who fall below the poverty level. This low income community surrounding the hospital is predominantly African American. While the hospital does have some low-income patients in the hospital, I have noticed that there appears to be fewer low-income patients from Trenton then middle class patients from Trenton. Yet, this is ironic because it appears that there are far more low-income properties then middle class properties in Trenton.
As an African American female this raises several thoughts for me. These thoughts are not only about race but also about the existence of a socio-economic divide. If one considers this divide then one might also observe what an interesting ratio there is between the numbers of African Americans working at CHS and the number of African American’s receiving care at CHS.
This reflective thought was furthered as my supervisor had a theme for each week of our program. We were able to study numerous medical conditions this summer through a morning and afternoon didactic. On certain occasions a speaker would come to discuss with the weekly theme with us. One such week, we discussed diabetes and heart disease. During this time we learned that both of the aforementioned medical conditions were statistically higher in the African Americans population. However, I made an interesting observation. I noticed that while I saw more African American patients with diabetes in the hospital I did not see more African Americans in the Cardio Care Unit (CCU) of the hospital. Why then was there an inconsistency?
I propose not that there is error in the medical statistic of heart disease but rather in affordable heath care. As I would walk the halls of CCU I would notice only about a third of the patients were African American. It interests me that the persons who are being treated for heart disease, in a predominantly black neighborhood, were in fact, not black. Furthermore, the people that I saw with diabetes were receiving care for conditions, which most confessed, could have been prevented by means of a health diet and/or regular visits to the doctor. Thus, I would contend in response, that the lower number of African Americans being served at CHS speaks to this socio-economic divide. The issue here, in my eyes, is affordable health care.
During my first semester here at Princeton Seminary I took the course, “Ethics and Politics in the Black Community,” taught by Dr. Peter J. Paris. In this course we examined how African American leaders, from within the church and beyond, engaged in the fight for social justice. As a result of this course, I was able to see more clearly the call of ministry beyond the four walls of the church. Additionally, I was able to hear the stories of those who found themselves in the challenging predicaments of life. Again, referencing my reasons for ministry at CHS, here I was able to engage my questions with reality. Here I was, able to reach members of the church beyond the four walls and able hear the stories of people who found themselves facing medical challenges.
In the early 1900s we saw that Booker T. Washington and W.E.B. DuBois are best known for engaging in the fight for social justice by writing the pains of African Americans who were emerging from a life of slavery. Malcolm X and Martin Luther King Jr. took on the civil rights movement during the 50s and 60s. Malcolm and Martin did not confine themselves to words writtzen on paper but rather lifted their voice and cried out to the segregation and degradation of African Americans. They stopped not at their voices, but organized marches, rallies and sit-ins to protest America’s treatment of “the negro.”
When one takes into account the African American leaders studied in the course “Ethics and Politics” and combines them with the socio-economic divide observed in Trenton, and in fact present throughout our nation, one must ask, “how do we engage this fight for social justice today?” The bible tells us, “Speak up for those who cannot speak for themselves for the rights of all who are destitute. Speak up and judge fairly; defend the rights of the poor and needy.”[1] In my reflection upon this question and this biblical verse I wonder how we, ecclesial leaders of the Gospel, build upon the models of leadership which have gone before us, even as early as Christ’s example. Where should the energies of the modern day church go? Should the modern day church lobby our government for better health care or would the church be better served to simply provide better health care? This question has not a simple answer.
Let me be clear that while the issue presented is adequate health care, this is not the issue alone. For example, from my time in Trenton I have seen persons victimized by gang violence, women and children engaging in prostitution and many other social ills. The reality is that health care is just one of many unethical practices which are engaging our society. It is my plan to continue to engage this and other questions of Social Justice beyond my field education experience. One of the ways I plan to do this in the future will take place next semester. I will be taking two courses taught by Dr. Geddes Hanson that I believe will serve me in furthering this conversation. He will be teaching History of African American Denominations and Styles of Pastoral Leadership. It is my hope to be able to work with Dr. Hanson on merging these two courses in my practice of ministry to begin to establish my own theology of maneuvering the fight for social justice.
Some Elements of Effective Pastoral Care
Diversity
When working in a hospital setting as Chaplain, one encounters diversity on a regular basis; especially when it comes to religion and spirituality. As I would go from room to room at the hospital I would never quite know the faith practices of the person I was getting ready to encounter. There were people of all different faiths who desired spiritual care and direction. There were patients who were Jewish, Catholic, Jehovah Witness, Buddhist and much more. In truth it was even difficult to serve protestant patients because there were such varying views and interpretations of Christ’s teaching. The diversity of the hospital had such a wide range that even as a women, I encountered patients who did and did not believe in women be called to ministry.
However, I learned very quickly that faith practices are very important and very intimate. When I took the course Death and Dying last semester we learned about what people are thinking and expecting as they enter the hospital. For so many people, no matter how big or small, to come to the hospital is a major event in ones life. As a result of this time being so important in the lives of people and their families I believe that it is not a time to critique doctrines, theology, or personal beliefs.
People have come into the hospital with a faith that they believe will sustain them and it is my job as chaplain to meet the patient wherever they are in their faith journey. When I took the course Spiritual Disciplines For Church Leaders, we read some excerpts from the book “Working the Angles” by Eugene Peterson. Toward the end of the book, Peterson discusses how to help to guide people through spiritual direction. This guide of spiritual direction is what I think people need. When persons are at their darkest hour, it is not the faith of someone else that will sustain then. Effective pastoral care is not about my faith but rather about the faith of the patent. Therefore, I now believe that being open to people’s faith and meeting that person right where they are on their faith journey is a fundamental element to effective pastoral care.
There are two campuses of CHS. I was assigned to serve at the Fuld Campus. A few weeks into my program I received a page from Chaplain Faller. He informed me that a Catholic patient had died and that the family was requesting to have prayer over the deceased. Upon receiving the information Chaplain Faller gave me a basic “crash course” in the way that most Catholics practiced their faith. However, he encouraged me that what he had shared was basic and that I should find out what the family was used to doing. Additionally, knowing that I was nervous, he also encouraged me to do what was comfortable for me. Chaplain Faller offered to me his “United Methodist Book of Worship” as a liturgical guide, but I declined. I did so because I have never been a fan of liturgy; I have found them to be less intimate. I have always felt that death was a very personal event and that people deserved to have specific words sent up for the individual life that they lived and not a generic script.
After a brief prayer over my own nervousness I proceeded to the Ambulatory Unit (AMU) where the patient had died. As I entered the room I saw the deceased lying in the bed, an elderly couple, a young couple and a middle aged woman. As these five individuals surrounded the one they loved I began to slowly engage in conversation with them. While I believe that all who were in the room were catholic the family did not really express any tradition that they had practiced at the death of a loved one. After hearing this I asked the family if there were any specific prayers that the family had. They declined and I then proceeded with an extemporaneous prayer. After we finished with the Lord’s Prayer, I then spent a little more time with the family before exiting the room.
As I had the opportunity to process this with Chaplain Faller we began to discuss what liturgy means for me and for others. We also were able to examine what the extemporaneous style of ecclesial practices project. Chaplain Faller really helped me to see why other traditions really appreciate a liturgical style of worship. More importantly he helped to identify some of the benefits of liturgy that I had not considered. For example, there are certain liturgies that have been read for family members over several generations. For some families they want the same liturgy for over their family member as has been the tradition for all family members. I really appreciated how Chaplain Faller helped me to process diversity in the hospital beyond belief systems.
Toward the end of my program I was asked to put together a small program for a mother who was in the hospital and pregnant. While this patient currently was pregnant she had already lost two other children at this very same hospital. It was the birthday of one of the deceased children and the mother wanted a small commemorative service for the child who had died. Because I was so overwhelmed by her situation, I found a liturgy very helpful to me at a time when I did not know what to say.
I have appreciated the diversity that the hospital setting has afforded me with. I have really had the opportunity to begin to learn about different religions, ecclesial practices, and spirituality. Meeting so many people who believe so many different things has allowed me to look even closer at what I believe so that I am able to stand firmly on my own understanding of the Bible and the life of Jesus Christ.
Questions vs. Statements
When a chaplain goes into a patient room one usually receives one of three responses. One response, which is rare, is when the patient is delighted to see a person who reflects a spiritual director and is ready to engage in the deep spiritual work of the soul. A second response, is when the person may not feel comfortable with the presence of a spiritual director. These patients usually feel that they will be judged for what they believe and would rather not engage in conversation. A third response that is likely is when the patient does not know you at all and therefore he/she does not trust you. As a result of this lack of trust, the patient generally will keep the conversation very minimal because they are not quite sure of what you are really trying to do. Because the latter two are more common the Chaplain can have some difficulty engaging in meaningful conversation.
It is natural for anyone who wants to engage in conversation, Chaplains especially, to ask questions. People ask questions when they want to know facts, opinions and practices. However, when people are either overwhelmed by the presence of a spiritual director or have not trust in someone who is trying to assist questions can cause less conversation rather than more. One of the tools I now feel equipped with in the pastoral care moment is statements. I have learned that statements can cause people to be less defensive and more open to sharing.
There are several ways that statements can be made in the hospital room. One way to make statements is for the chaplain to state the obvious. This means that if we see someone who is crying we can address their emotion without a question. The natural response is to ask “why are you crying?” Normally, when we ask this of people they very easily reply “nothing” or “no reason” when we, by our own observation, know these responses are not the truth. However, if we take this moment to make a statement we could get a very different response. An appropriate statement might be “I see that you’re crying.” In turn, the person who is crying may say, “Yes, I’m having a very difficult morning.” Stating the obvious, whatever it may be, can make people feel more comfortable in disclosing why something is happening. Another technique in making statements is to put “I’m wondering” or “tell me” before a question. This means we could get a similar response if we say, “I’m wondering why you are crying.” Or “Tell me why you are crying.”
Additionally, statements can help us, as chaplains and counselors, to gently guide the conversation. By making statements, the chaplain can subtly move the conversation in the direction it needs to go. Statements have the potential to engage the patient a little more. However, because of the gentle nature of statement the patient often feels comfortable to decline the proposed direction. When people don’t feel comfortable proceeding with a statement he or she can very easily turn the direction of the conversation just like the chaplain did. I now like to say that while I have learned the imposition of inquisitions I have also learned the satisfaction of statements.
Discernment
One of my spiritual gifts I have tried to continue to develop this summer, when offering pastoral care, has been discernment. For me, discernment is a unique process that I cannot fully explain. In short, however, discernment for me is a means of being sensitive to the present calling of God by way of the Holy Spirit.
My attempt to adhere to the present calling of God prevents me from going patient room to patient room. But rather, in discerning, I walk the assigned floors and begin by “feeling out” who needs to receive visits when referrals or recommendation were not made by the hospital. My attempt to discern was a wonderful experience. When I was able to discern where God wanted me to be and who God wanted me to visit I felt, more easily, the presence of God no matter what was happening during my time with the patient. Because I felt called to these visits I also felt more equipped to hear from God where the conversation needed to go. While the process of discernment is difficult I found it quite rewarding.
However, sometimes I was right in my discerning and other times I was wrong. I learned that there where times when I would judge what I would see and not be as sensitive to the call of God as I should have been. I remember one such patient whom I figured did not need any pastoral care support because she had family with her all the time. This patient also had a nun who was coming to visit her on a weekly basis. Plus, this patient was hooked up to a ventilator. When a patient has a ventilator it makes it very difficult for them to talk. Therefore, I figured that this patient had a strong support systems, strong faith and didn’t need to strain anymore when trying to communicate with additional people.
I soon realized that I was wrong in my analysis. One day I was pulled to the side by one of the nurses who expressed concern for the patient. She noticed that over the past few days the patient was very discouraged and wanted to die. I explained to the nurse my rational in not visiting, and while she understood, she felt that now was an appropriate time. She also informed me that the patient liked to write as a means of communication, rather then straining with the ventilator. I spent a few days with the patient and we had some good discussions. I really was able to see understand how what I see can influence my discernment. From that moment on I tried to push past what I saw and revert even more intently to the present calling of God.
Additionally, my process with discernment was very humbling. There would be times when I wanted work with patients and try to help them. Yet, I was humbled each time when I did not feel a calling to continue to visit. Part of my humility came as a result of my own morality. I had to realize that while the Holy Spirit lives in me and “I can do all things through Christ who gives me strength,” that I cannot do everything. This was a challenging lesson for me this summer.
“Ears to Hear” and Transactional Analysis
While discerning has remained important throughout my Field Education experience I was interested in developing skills to really “hear” what people were saying. I felt that if I was really able to hear beyond the surface that my discernment would be strengthened and patients would be better served. I based my understanding of this ideology from the call of Christ when He says, “He who has ears, let him hear.”[2]
Originally, as I discussed this idea of wanting to develop skills to hear I thought I was referring to listening. However, as Chaplain Faller was able to obtain a clearer understanding of what I was looking for he introduced me to the concept of “Transactional Analysis.” During the late 1950s psychiatrist Eric Berne developed a psychoanalytic theory, commonly known as Transactional Analysis, which revolutionized the world of psychology. Transactional Analysis attempts to link ones internal experiences with their interpersonal behaviors. Berne’s approach has provided the world with a tangible tool to combine the psychological and the social when forming an analysis.
As a tool to help me develop my Transactional Analysis skills Chaplain Faller presented me with a book. Berne very easily sought to explicate this social psychology in the groundbreaking book, “Games People Play: The Basic Handbook of Transactional Analysis,” which he wrote in 1964. This book seeks to more closely examine the games that people have played, in theory, throughout their lifetime. Therefore, Berne’s contention in “Games People Play” is that these games serve our world as predictable transactions which carry both motives and desired outcomes.
Foundational to Berne’s assertion is the ego-state, which may be described as a “system of feelings accompanied by a related set of behavior patters.”[3] In “Games People Play” Berne has denied a universal ego state and has organized this theory of the ego-state into three distinct categories. The first ego state, commonly known as Parent, seems to bear a resemblance to ones parental figure. The Second ego state, which is referred to as Adult, tends give factual assessments of reality. Finally there exists a Child ego state, which presents dated remnants of ones early childhood processing.
Throughout his book Berne refers to each unit of social intercourse, both explicit and psychological, as a transaction. While transactions are unites of social interaction, Berne seems to refer to strokes at unites of recognition. This may mean, more clearly, ones responsiveness to another person. While strokes can be either positive or negative, Berne argues that because people desire recognition so desperately that any type of response can fulfill a person’s desire. Eventually, Berne combines his ideology of ego-state and his concept of transactions and strokes by developing two distinct types of transactions. The first type is known as a complementary transaction. In this type of transaction both partners speak to the same ego state. This means there can be a transaction from Adult to Adult or Child to Child. An example of an Adult to Adult transaction is found when a Chaplain says, “Maybe we should find out why you’ve been drinking more lately.” An appropriate Adult response from a patient could be “Maybe we should. I’d certainly like to know!” The second type is a crossed transaction. Here, the transactions are crossed when individuals speaks to one other in different ego state. Utilizing the aforementioned example an Adult-Child crossed response to the same question might render a patients Child response, perhaps similar to “You’re always criticizing me, just like my father did.”[4]
With these terms defined Berne presses forward by developing this notion of games. A game is defined by Berne as “an ongoing series of complementary ulterior transactions progressing to a well-defined, predicable outcome.”[5] This predicable outcome, which is stressed throughout Berne’s book, is more commonly known as the payoff.
Berne tends to argue that playing games is a learned behavior. Games are often times passed down the family tree from generation to generation.[6] Not only the games people play but the way games are playing is significant in ones analysis. According to Berne, there also exists a cultural, social and personal significance of the chosen game at hand. Each of these factors can be observed over time when exploring how and why people have played games.
The book “Games People Play” can be considered an invaluable resource to persons who serve in the field of chaplaincy. In the hospital setting, in particular, patients have found themselves at a unique moment in life. Perhaps, for some patients, they are unaware of what will be next for them, changes are getting ready to take place, or a negative report has been rendered by the medical team. When chaplains can understand the circumstances that their patients are facing one may find it difficult for patients to clearly communicate their feelings, thoughts, concerns, emotions or fears. Therefore, patients can easily resort to games as a comfortable ground for their processing and for seeking answers. When a Chaplain utilizes the resource provided in “Games People Play” she may be able to identify a “comfort” game that a patient has resorted to. In understanding this game, the Chaplain can make a conscious choice of weather she will participate in this game or if she will bring forth the antithesis and end the game. When the Chaplain is aware of such games as “Alcoholic,” “Kick Me” or “See What You Made Me Do” she can more adequately serve the patient.
Additionally, “Games People Play” is resourceful because it also points out the type of games that are played by therapists, case workers and even chaplains. One key example is the game “I’m Only Trying To Help You.” Its thesis is explainable by its name alone. This game may be occurring when guidance is given by the chaplain but refused and/or critiqued by the patient. One can clearly tell if the game is in play when a therapist responds with a feeling of resignation regarding the idea but commits to continue with another attempt at recommending a possible solution.[7] A game such as this can be masked in the mind of a therapist because her similarly trained colleagues participate in this same game on a regular basis. As a result the more and more a patient resists the more a therapist will feel inadequate and will eventually convince herself that “I’m Only Trying To Help You.” Other games such as “Psychiatry,” “Greenhouse” or “Wooden leg” are games that will help therapists, case workers and chaplains to better understand what type of games they too bring into the counseling moment. Knowing this information will help all to better serve the community.
The book “Games People Play,” can prove to be a lifetime resource of invaluable information. This book provides one with a better understanding of what people are really saying, even desiring. Furthermore, the book provides the reader with a choice, of weather of not they want to play the games which are continuously infiltrating our society. From the perspective of a Chaplain, Eric Berne encourages us to examine more intently the words of Jesus who says, “He who has ears, let him hear.”[8] When one develops the skills of transactional analysis one finds herself equipped to hear what people are really saying to the Chaplains and in turn can become more sensitive to the present calling of God.
CHS Area Assessment – Mental Illness
Mental illness is known to affect many people within American society. I decide that for my time at CHS I wanted to spend some time in the mental health unit of the hospital. Mental Health runs in my family. Therefore, I desired to do an area assessment of the mental health unit of the hospital so that I could learn the Pastoral Care needs of these patients.
Some of the most common disorders, just to disclose a few, include schizophrenia, bipolar disorder and depression. Mental illness affects persons of all ages, races, religions and socio-economic status. While these disorders can disrupt ones thinking, feeling and being, mental illness has the ability to intimately influence ones life.
However, mental illnesses are treatable. Some hospitals spend their time focusing on this one particular illness while others have units that specialize in these areas. While CHS is a General Hospital, this institution makes mental health a priority. At the Fuld Campus of the hospital the mental health unit is divided into two areas. The first is called the Milestones Partial Hospital Program. The second unit, which services inpatients, is commonly known as “3rd East.”
The Milestones Partial Program permits patients to return home at the end of each day. Sometimes the patients who participate in Milestones have difficulty completing/participating in their day-to-day responsibilities. This program primarily functions by way of group therapies. These groups can take on a variety of topics. For example, there are groups for self-esteem, identifying symptoms, stress management and daily living. These groups allow the clients to discuss these topics, solutions and even help with the implementation of those solutions.
The Inpatient Mental Health Unit serves patients who need to reside at the hospital for a certain length of time. The needs for clients who received services in the inpatient groups require a stricter program because of their lack in coping with life stresses.
This summer I had the opportunity to spend a significant amount of time with the Inpatient Mental Health Unit. These patients begin their day by waking up at 6:00 AM. After which they have their morning meds, breakfast and smoke break. At 10:00 AM the Community Meeting takes place. Community Meeting is a very important moment in the daily lives of these patients. It is at this time that the day is set, tasks are assigned, changes are made, etc. After this meeting and a break, patients have their first group therapy of the day. Generally, the patients are split into two groups. This helps to keep the groups manageable. After lunch, the second round of group therapy begins around 1:10 PM. Followed by a break, snack and some quite time, the third round of groups beings at 4:05. After this, Dinner is served and visitors are welcome to come from 6:00-8:00 PM. At 8:00 PM the final round of therapy for the day takes place. As one can tell, the inpatient program really strives to give the patients balance in their day. The patience’s seem to have effective groups but good breaks so that they are not overwhelmed.
The staff persons who serve in the Inpatient Mental Health Unit need to know psychological concepts. Qualifications of the staff should also consist of ones ability to work with a large variety of family systems. As has been my experienced many of the families of patients, even lack there of, has played a significant role in how one deals with their mental illness and its treatment. There are also other characteristics and qualities that need to be associated with staff persons who serve this unit. These persons should have a high self-esteem. During frustrating moments patients can say mean things and a high self-esteem will help a staff person to not take these comments personally. Additionally, staff should be good at setting boundaries. These boundaries will help to protect both the staff and the patient during their interactions. Finally, staff persons should also hold a level of compassion. Life is hard for patients with mental illness and ones ability to understand this may make working together easier.
However one observation that I was able to make during my time at CHS is that many of the patients who have a desire for spirituality are “sexually occupied.” Ironically, this may be because many of the patients on “3rd East” are victims of some type of sexual abuse. This really requires the Chaplain to set boundaries and commit to guidance in this challenging area. Additionally, any chaplain who works with mental illness should be aware of the fact that there is some hostility toward God. Many patients often wonder: “why did God make me this way?” or “Why won’t God heal my mind?” There is a lot of diversity in the disorders of Mental patients but also in the belief systems of patients. That diversity needs to be respected and room should be made for all of the religions at the table.
The Mental Illness program, altogether, at the Fuld Campus of CHS is striving to help those who often times cannot help themselves. This unit seems to be constantly striving to provide the best care. I enjoyed the opportunity of working directly with the mental illness programs at CHS. As a result of my time on this unit I hope that I am able to add the course that Princeton offers for Pastoral Care for Mental Illness patients.
Conclusion
When I first arrived at CHS Chaplain Faller informed us that one of our major roles here for the summer was to “witness.” In the traditional context of the Christian church one would interpret this to mean that it was our job to witness to the Gospel of Jesus Christ. But this was not what he meant by “witnessing.”
To “witness” in Chaplaincy is to look, visually, at the challenges of life that most people don’t want to see. To “witness” in this ministry and beyond is to connect the theological teachings of the classroom with the faces of people. To “witness” is to open the doors of dialogue that challenge the soul. I believe that CHS has helped me to begin to understand the calling and even the burden of witnessing.
While there is so much more that can be discussed there is simply not enough time, space or even words. There were my late not conversations with theodicy, which have probably caused more question then conclusions. Even though I have taken the course Death and Dying and spent the summer paying witness to the end of life, I still struggle between the prognosis of death and a God who has served as healer. Furthering this, is what roel is the church to play in helping members to prepare for death.
My witnessing, here this summer, is only the beginning of a discipline to delve beyond what is comfortable and wrestle with challenging theological realities. Yet, once we have wrestled, there is a responsibility to change. Just like Jacob we must never walk the same because now there exists an obligation to “witness” to: the ways in which God has moved beyond the four walls of the church, how God has met us at the difficult intersections of life’s journey and see how God has met us at our fear with a reminder that he has never leaving us nor forsaken us.[9]
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End Notes
[1] Proverbs 31:8-9
[2] Matthew 11:15
[3] Eric Berne, Games People Play: The Basic Handbook of Transactional Analysis (New York:
Ballantine Books, 1964), 23
[4] Ibid., 31
[5] Ibid., 48
[6] Ibid., 171
[7] Ibid., 143
[8] Matthew 11:15
[9] Joshua 1:5
