Uscc Official Training Manual

2
UNITED STATES
CHAPLAIN CORPS
TRAINING MANUAL
Community Crisis & Disaster Response

Chaplaincy Training
UNITES STATES CHAPLAIN CORPS – TRAINING MANUAL
UNITED STATES CHAPLAIN CORPS

TRAINING MANUAL
INDEX
Chapter 1: Overview of the Chaplaincy
Chapter 2: Roles & Responsibilities
Chapter 3: Religious Pluralism
Chapter 4: Pastoral, Spiritual, & Religious Care
Chapter 5: Critical Incident Stress Management
Chapter 6: Abuse & Neglect
Chapter 7: Alcoholism & Addiction
Chapter 8: Coping with Loss
Chapter 9: Conflict Resolution
Chapter 10: Overview of Religious Requirements
Chapter 11: Rules and Regulations
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CHAPTER 1
OVERVIEW OF THE CHAPLAINCY
Definition
Principles
Mission & Values
History
CPE
1. DEFINITION OF A CHAPLAIN
• A Chaplain is a religious representative who works in a secular setting such as a hospital,

prison, law enforcement or military institution.
• To be a Chaplain, one must first complete specific chaplaincy training, regardless of any
prior religious titles or degrees.
• Chaplaincy service can also be known as “pastoral care” specifically when referring to
services performed by ordained religious leaders.
• A chaplain may perform a variety of duties such as: crisis support, counseling, religious
services, education, aiding with ethical decision making, supporting staff, and
coordinating community or house of worship events.
• The chaplaincy has evolved to include a variety of specializations in a number of settings.
For example, military, prison, hospital, and business chaplaincies are generally viewed as
distinct specializations with corresponding career tracks. Within some of these forms, such
as hospital chaplaincy, a chaplain may specialize in pediatric, geriatric, oncology, hospice,
mental health, or chemical dependency ministries to name a few. In these settings the
chaplain is generally recognized as a member of the institutional team functioning with
specialized skills.
• It is always important however, to keep non-specialized care and concern for all persons
related to the organization as the principal feature of their identity and work, even as they
provide more specialized counseling. The chaplaincy emphasizes caring relationships with
staff, institutional authorities, and family members as well as the organization's primary or
majority population.
• Chaplains may be employed on a full- or part-time basis. They may be compensated by the
institution they work for, by a religious body, by a separate funding organization, or by
contracting their services. Many clergy also volunteer their services as chaplains, as many
parish ministers do for local hospitals. Chaplaincy organizations have been certifying
chaplains for competency to function in specialized ministries since the 1940s.
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• Basic requirements for functioning as a chaplain usually include an ecclesiastical

endorsement from the chaplain's denomination or faith group, ordination of commission to
function in pastoral care ministry, and the theological training expected by the chaplain's
denomination. Exact requirements vary by denomination and by institution and have been
changing in recent years.
2. GUIDING PRINCIPLES
We are guided by these Principles which empower us to do our best to help others and
ourselves.
1. Spiritual Commitment
2. The Awareness of Our Higher Calling
3. Compassion for All
• Chaplains can best be described as those who bring images of order in the midst of
chaos and hope in the midst of despair. They advise at all levels, and offer honest, candid
moral and spiritual guidance to all. Chaplains are walking spiritual signs and agents of
grace. They offer nourishment in word and rituals, and create a sanctuary, a safe place to
be and to share, where confidentiality is valued and respected.
• Chaplains offer care and support to every member of the community regardless of faith,
religion, or belief. Chaplains provide spiritual counseling and offer individuals a
connection with people and life at home, and to a sense of transcendent and eternal truth
and values. Chaplains are non-threatening and familiar, and in part they are advocate,
ombudsman, conscience, symbol, and encourager. Chaplains build trust in leadership and
lead by example; they are role models, mentors and agents of truth and reconciliation.
Chaplains help to build a sense of community and contribute to the development of
cohesive teams imbued with integrity.
• Spiritual values are not exclusively about religion, yet there is a profound connection
between spiritual belief and religious practice. As such, the opportunity to engage in and
to be engaged by sacred worship, ritual and tradition are of vital importance and
significance.
• Religious practice, discipline, and ritual help many people experience and more fully
comprehend their lives and connection to the divine. These are the means by which we
seek to know God and to be more fully known by God, as well as to discern and commit
ourselves to living out God’s purposes for our lives. These are also the means by which we
seek to process, honor and more fully comprehend our experiences of profound joy or loss.
Rituals are symbolic activities that help us express our deepest thoughts and feelings about
life and about life’s most important events.
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• Chaplains will do their best to help anyone, regardless of their faith expression, to pursue
the religious traditions and practices of their faith. This is done both by enabling them the
freedom to practice personal, private spiritual exercises and disciplines of their faith, as
institutional protocols permit, and, whenever possible, by joining with others in
opportunities for shared public communal acts of religious observance or worship.
• Although spiritual values may well be absolute and eternal, the level of perceived spiritual
need is relative to the demands and stresses of the particular situation at hand, hence the
well-worn cliché: “there are no atheists in a foxhole.” The need for spiritual values and
spiritual care is unquestionably strongest during difficult times, and at any other time of
increased personal stress or danger.
3. MISSION & VALUES
The Mission Statement ensures the Chaplain’s best performance in every situation.
❖ Our mission is to assist anyone in need without discrimination, by providing

support, respect, and kindness.
❖ We accomplish this by our commitment to the core values of Respect,
Integrity, Compassion, and Humanity.
1) Respect: USCC chaplains are committed to communicating with respect to all

individuals, while ensuring that all interactions are characterized by fairness and
integrity.
2) Integrity: Chaplains may only conduct worship according to the rites and traditions of
their own faith group. Nevertheless, it is the chaplain’s responsibility to facilitate
worship for those of other faiths. The obligation to be sensitive and accommodating to
those of other faiths is not intended to compromise the individual chaplain’s own
religious convictions or the duty to minister to his/her own. Indeed, chaplains in the
3) USCC are sent to provide ministry to “their own” and to “care for all.” Furthermore,
working in an interfaith environment can strengthen and enrich one’s own faith.
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4) Compassion: Compassion is a quality that lies at the heart of everything we do. USCC
chaplains are driven by genuine empathy and caring, which draws us closer to people
of all walks of life and enables us to promote their wellbeing. A chaplain will usually
be called upon in situations where differences of religious doctrine or practice does not
intrude. In addition to pastoral care, however, chaplains may be invited to participate
in ceremonies where people of many faiths or no faith may be attending.
5) Humanity: All humans are created equal. This central belief forms the foundation of
the American way, shaping and guiding the USCC chaplains’ commitment to
supporting the spirit of all human lives. Chaplains care for all people and their families.
• Everyone has the right to belong to any religion or to none. All people, regardless
of their religious affiliation, have need of spiritual values and the right of access to
spiritual nurture and care. The chaplain is part of a multidisciplinary care team
whose different members, coordinated by the chain of command, all contribute
towards the support and care of individuals and their families.
• Chaplains remain first and foremost ministers of their own civilian faith
communities, without whose recognition and endorsement they would not be
permitted to exercise ministry in this context.
TOP SKILLS OF A CHAPLAIN
The following top four skills allows the chaplain to make a better assessment.
1. Listening (assess and gather information)

2. Observing (greater assessment and gather more information)
3. Validation (validate or authenticate the individual's feelings)
4. Evaluation (recognizing)
4. HISTORY OF CHAPLAINCY
• Traditionally, a chaplain is a minister, such as a priest, pastor, rabbi, imam or lay

representative of a religious tradition, attached to a secular institution such as a
hospital, prison, military unit, school, police department, university, or private
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chapel. Though originally the word "chaplain" referred to representatives of the

Christian faith, it is now also applied to people of other religions or philosophical
traditions–such as the case of chaplains serving with military forces and an
increasing number of chaplaincies at American universities.
• In recent times, many lay people have received professional training in
chaplaincy and are now appointed as chaplains in schools, hospitals, universities,
prisons and elsewhere to work alongside, or instead of, official members of the
clergy. The concept of "generic" and/or "multi-faith" chaplaincy is also gaining
increasing support, particularly within healthcare and educational settings.
Early History
• In the 4th century, chaplains (Latin cappellani) were so called because they kept
St. Martin’s famous half cape (cappella, diminutive of cappa). This sacred relic
gave its name to the tent and later to the simple oratory or chapel where it was
preserved. To it were added other relics that were guarded by chaplains appointed
by the king during the Merovingian and Carolingian periods, and particularly
during the reign of Charlemagne, who appointed clerical ministers (capellani) who
lived within the royal palace. In addition to their primary duty of guarding the
sacred relics, they also said mass for the king on feast days, worked in conjunction
with the royal notaries, and wrote any documents the king required of them.
• In their duties chaplains thus gradually became more identified with direct service
to the monarch as advisers in both ecclesiastical and secular matters. The practice
of kings appointing their own chaplains spread throughout western Christendom.
Many of the royal chaplains were appointed to bishoprics and the highest offices
in the church; and down to the present day the British monarchs have appointed
their own royal chaplains. British monarchs still appoint the members of the Royal
College of Chaplains, whose duties now involve little more than preaching
occasionally in the chapel royal.
Modern Day
• As befits a field that stresses the interplay between theory and practice, the modern field
of pastoral care began through a partnership between academia and the experience of
illness. In 1925 Dr. Richard Cabot (a physician at Massachusetts General Hospital and
father of medical social work) wrote "A Plea for a Clinical Year in the Course of
Theological Study at Harvard," calling for a year of supervised training for seminarians in
a hospital setting, using an internship/case model study.
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• Around the same time, Rev. Anton T. Boisen (1876-1965), during a period of
hospitalization, sought to "break down the dividing wall between religion and medicine."
He realized people in hospitals tend to think more about life, death, goals, family and
meaning: "in times of crisis, when the persons fate is hanging in the balance, we are likely
to think and feel intensely regarding the things that matter most." In the summer of 1925,
Boisen responded to Cabot's plea and gathered a group of theological students to work on
a ward of the Worcester State Hospital, to study "the living human document," attend
lectures and discuss their experiences with supervisors and peers.
• Many top Boston and Chicago clergy, theologians, and educators swiftly embraced the
new model of practical training for theology students and in 1930 the counsel for clinical
training of theological students was founded, with Helen Flanders Dunbar as its medical
director. Pastoral training continued to spread to many Christian denominations and later
to clergy and lay people of other faiths as well. Today every hospital and prison in the
US is legally required to offer access to a chaplain (on-staff or on-call) and chaplains
are integrated into the multidisciplinary healthcare team.
5. CLINICAL PASTORAL EDUCATION (CPE)
• Clinical Pastoral Education (CPE) is an experience-based form of learning that teaches the
science and art of pastoral care.
• Students are encouraged to reflect on their own lives from a theological perspective,
enabling them to be aware of their strengths and weaknesses in ministry.
• Through this action/reflection model of education, students develop pastoral care skills and
reflect on what they have learned, in order to provide enhanced pastoral care.
• This is a cyclical, interactive process of learning. A unit of CPE encompasses a minimum
of 400 hours of supervised chaplaincy along with professional and theological education.
In Clinical Pastoral Education, students are:
1. Offered an opportunity to improve the quality of their pastoral relationships through

intense involvement with supervisors, other students, and individuals in crisis.
2. Encouraged to develop compassionate pastoral relationships through pastoral practice,

written case studies, verbatim, group and individual supervision, seminar participation, and
reading.
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3. Challenged to gain new insights into the human situation by looking at complicated life
circumstances from different viewpoints.
4. Invited to reflect upon and to integrate theology with life experience.
5. Inspired to spiritually serve those in crisis while being supervised.
USCC facilitates Clinical Pastoral Education Interactive Distance Learning in

partnership with the Institute of Clinical Pastoral Education. Visit our website
for more information.
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CHAPTER 2
ROLES & RESPONSIBILITIES
WAYS TO ENSURE MAXIMUM PROFICIENSY
1. Maintain a Sense of Presence:

• It is of the utmost importance for a chaplain to establish a strong sense of
presence.
• A strong sense of presence will help foster a relationship of mutual trust and
respect, especially while remaining sensitive to the interpersonal differences
which may exist, as well as to the dignity of all individuals involved.
• A program of regular visitation is an absolute must for an effective chaplain.
The chaplain who visits someone in need and demonstrates a willingness to
share their hardships and listen to their observations is going to be more
readily accepted.
• Since a chaplain is often viewed as the representation of God during a time
of crisis, his/her mere presence will at times suffice.
2. Provide support and counsel:

• Effectively gather and interpret information relative to counseling
situations, and offer comfort, encouragement or other appropriate
assistance in times of individual need.
• Recognize our own counseling limitations and facilitate referral to
appropriate care-giving professionals, such as Social Workers,
Psychologists, Medical Services, other specifically trained Faith Leaders,
etc.
3. Offer advice and/or recommendations:

• To individuals and even other Chaplains on matters pertaining to their moral,
ethical and spiritual well-being.
4. Promote the well-being of others:

• Contributes to the problem-solving process through making appropriate
recommendations based on training and experience.
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• Assists in the development of support plans for families of individuals who

are experiencing difficulties.
• Acts as a liaison between various agencies as necessary.
5. Take responsibility for provision and form of all religious celebrations and
observances. Ensure to the best of your abilities that appropriate access to worship
and pastoral care is afforded to individuals and their families, regardless of religious
faith expression:
• Advocate for the provision of appropriate time, space and means for the
individual’s worship and spiritual needs.
• Promote the spiritual well-being of all regardless of their faith of expression.
• Advise his/her superior(s) on matters of religious accommodation.
• Conduct all public and voluntary services in accordance with institutional
and USCCCC/USCC directives.
6. Pursue opportunities for professional development:
• Participate in formal and informal programs for enhancement of chaplaincy

skills, such as:
(1) Professional and Spiritual reading
(2) Seminars
(3) Continuing Education courses (e.g. CPE Unit or half Unit)
(4) USCCCC/USCC General Meetings
(5) Professional and Spiritual Leadership conferences
• Seek to expand ability to care for members of other faiths within appropriate
parameters.
7. Demonstrate good communication skills (e.g. in pastoral / spiritual counseling,

worship, teaching, and staff work):
• Exercise active listening skills and empower individuals.

• Seek to be emotionally present while remaining professionally objective.
• Offer worship and teaching that is planned, relevant, varied and joyous.
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• Employ proper staff procedures in writing reports and communications.

• Complete, in a timely fashion, all reports and other administrative tasks
assigned, including Monthly and Annual Reports if needed.
8. Maximize personal abilities (be organized, available and accountable):
• Establish a routine of visitation in all accessible work areas.

• Offer routine feedback to his/her superiors on ministry efforts and seek their
guidance in order to enhance effectiveness.
• Maintain necessary records in a responsible and appropriate manner.
9. Display professionalism. (Demonstrate integrity of one’s vocation, professional

knowledge, confidentiality and credibility):
• Displays a high level of motivation and professionalism by maintaining

integrity and credibility as a servant of a Higher Power.
• Reads, adheres to, and indicates an understanding of the USCCCC/USCC
manual and the directions of his/her superiors.
• Respects the confidentiality of all who place their trust in the Chaplain.
• Routinely reads scriptures, studies, meditates and prays.
RELIGIOUS FREEDOM AND THE CHAPLAINCY
• The First Amendment to the U.S. Constitution guarantees the Freedom of Religion.
Freedom of Religion may be exercised by individuals in a number of ways,
including:
1) Access to spiritual guidance, care and counsel.
2) The freedom to worship according to one’s faith (see ‘Different Beliefs &
Practices’ on Page 64).
3) Observing holy days and religious observances.
4) Adhering to religious dietary laws.
5) Receiving care and treatment that is sensitive to one’s practice and belief.
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6) Honoring one’s religious appearance and dress requirements.
• An individual’s freedom of religion is also exercised when he/she chooses to abstain

from participation in religious services or ceremonies. Regulation prohibits
requiring any individual to participate in a religious service parade, unless it is in
connection with Remembrance Day observances, a funeral or a ceremony of
significant civic memorial nature.
DUTIES & PRACTICES
• USCCCC/USCC chaplains advise institutional and agency leaders on moral and

ethical issues affecting individuals and their families. They provide religious, spiritual,
moral and ethical support during peace times and times of crisis.
• All USCCCC/USCC chaplains are commissioned as chaplains and serve as agents.

They have the responsibility to conform to the same high standards expected of every
U.S. Chaplain.
• They are subject to the Code of Service Ethics.
• An effective chaplain is a mentor to others. They live their life emphasizing service
to others over self. They journey alongside others and present an example that inspires
others to lives of service and sacrifice.
• The chaplain acts as confessor for those who have fallen short of their own or
others’ expectations. Chaplains provide comfort, forgiveness, restoration and guidance
for the way forward.
• Chaplains are those who represent God to people. Chaplains will from time to time
have to confront others about issues of morality or fairness. They are sometimes
challenged to speak the truth where it may not be welcomed.
• Chaplains are those who represent people to God. As chaplains, we do this through
worship, including sacraments, ordinances or rituals, and prayerful support.
• Chaplains are those who take on an active leadership role. They do not accomplish
this by taking people for granted or exploiting them.
• Chaplains do not merely attest to a greater good through their personal life and
public work, they are also symbols.
o They are symbolic of the higher principles of faith, hope and love.
o They are a visible reminder of the eternal. They are a source of vision.
o They are Agents of Grace offering a human face in inhumane situations.
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o They offer sanctuary and a starting point away from the absurdity of war,
hatred and violence.
• The chaplain can contribute to the health and wellness of others in a number of
ways. The chaplain can act as reconciler, mitigator, advocate, mediator and conflict
manager. The chaplain can offer a listening ear and a friendly face in those times when
individuals feel vulnerable and alone.
• The chaplain must lead by example.
o Effective chaplains will lead lives that reflect the USCCCC/USCC core
values of duty, integrity, discipline and honor.
• The chaplain is part of the leadership team.
o Chaplains work with governmental, community, religious, correctional,

healthcare, secular institutions and individuals to help bring order in the
midst of chaos and hope in the midst of despair.
• Chaplains assist in the collective readiness of the USCCCC/USCC by encouraging

members to have a personal discipline of regular prayer and devotions.
• Chaplains need to be sensitive to the fact that they also have a responsibility for the
pastoral care of those Agents who they serve with.
o A good chaplain is able to play the role of confidant to those who are senior
in rank. The chaplain can lift some of the burden of command by being an
effective listener.
• The chaplain is also the subject matter expert on religion. It is imperative that
chaplains familiarize themselves with the religious and cultural dynamic of their
area of operations, whether it be a hospital, hospice, community center, correctional
facility, prison, jail, rehabilitation center or an individual.
o Religion is often one of the causes of conflict but can also be one of the
resources for reconciliation.
o Chaplains should supplement their already considerable knowledge with

additional study on the specifics of the area where they will be operating.
• The chaplain has a large role to play in the care of those in need.
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o The foundation of a chaplain’s counseling must be a holistic approach to an

individual’s well-being. This gives the chaplain credibility with the
individual and family.
o Chaplains want the individual in their care to be mentally, physically and

spiritually well and fit.
o Chaplains see and value the individual they are caring for as human beings
first and then as a human being with a need or problem.
o There are times when a chaplain will have to advocate for an individual’s
needs to be attended.
• Everyone has the right to meet with a chaplain at any time during a crisis.
o This is a fundamental right that chaplains must ensure is respected at every

level of the chain of command. The leadership must be reminded of the
dividend that is realized when people know that this resource (their
chaplain) is available at any time when they are in crisis.
• There is not a more difficult yet rewarding job than to minister effectively to
someone in crisis.
o In today’s world every chaplain will encounter someone who is suffering

from various degrees of stress. For some this will be an accumulation of
pressure from work and home. For others it will be a direct result of their
experience in a crisis situation.
o Some will readily welcome a chaplain’s intervention while others will as

quickly reject it. What is clear is that we do not reject them.
o Chaplains have the opportunity and the responsibility to journey with those
who, because they are broken in some ways, cannot continue to walk
alongside us.
• Chaplains are required to offer pastoral care when an individual is dying. In some
cases, they will minister to people who are dying or offer grief counseling to family
members and friends. On other occasions, chaplains will be there in the field when
an accident or violent act has occurred. What the chaplain says at those times may
not have lasting effects. The fact that they were there sharing the pain and the sorrow
will be the message.
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• Spiritual Care First Responders should at minimal possess basic field skill
certifications such as Mental Health First Aid, Opioid Overdose Prevention,
First Aid, CPR & AED, FEMA IS-100c and FEMA IS-505. This will enable the
chaplain to function in an emergency situation, if it were to come up.
SPIRITUAL SCREEN & SPIRITUAL/CHAPLAINCY ASSESSMENT
• A spiritual screen consists of a few questions intended to elicit a person’s basic preferences
related to spirituality/religion and any obvious spiritual/religious needs that warrant follow
up (Massey, Fitchett, and Roberts, 2004).
• Minimal expertise and time are required for someone to use a spiritual screening tool. In a
healthcare setting, these tools are often completed during the admission or intake process.
• Examples of spiritual screening questions are:
• What is your religious, spiritual, or existential affiliation?

• Are there any spiritual customs/practices we can honor while you are in the
hospital?
• Is religion or spirituality important to you as you cope with your illness?
• How much strength and comfort do you get from your religion or spirituality right
now?
• Are you at peace?
• A spiritual/chaplaincy assessment is a detailed process of listening to, interpreting, and

evaluating the spiritual needs and resources of a person (Massey, Fitchett, and Roberts, 2004).
o Formulating a spiritual assessment requires significant expertise and often more time
to complete than a spiritual screen or a spiritual history. Without a doubt, there are
occasions when the circumstances do not permit a lengthy assessment. In such cases,
expertise and experience compensate for lack of time and enhance the assessment.
o A spiritual assessment is completed by a professional chaplain. Sometimes a Chaplain

or spiritual care provider needs to ask questions to more fully understand a care
recipient’s story.
o A question can also be a helping intervention intended to lead to greater self-awareness.

As previously stated, sometimes very few questions are necessary.
o A chaplain should ask only what is essential in providing for the individual’s needs.
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• The following are some potential chaplaincy assessment questions:
• How are you today?

• What has this been like for you?
• How are you holding up through all this?
• What sustains you?
• Are you at peace?
• Would you say more about that?
• What has been meaningful for you in all this?
• What sense have you made of your experience?
• What has been most distressing for you?
• Who has helped you deal with ?
• Who has let you down? Made you mad? Hurt you?
• What has helped you cope with similar challenges in the past?
• How is that working for you?
• What personal beliefs/values have helped you during this time?
• How would you describe God?
• Where has God been for you in these struggles?
• What or who gives your life purpose?
• What do you hope for?
• What does the future look like for you? What would you like to be different
about that?
• What do you fear most?
• What do you regret?
• Is there anything else I can do for you?
CONFIDENTIALITY
• Absolute confidentiality is offered only during the conduct of penitential rites in

accordance with specific faith group practices.
• Confidentiality in pastoral care and counseling is not applicable in the following

circumstances:
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(1) When there is a reasonable chance that the counseled may pose a
threat to others or to themselves.
(2) When there is indication of the abuse of minors.
(3) When ordered by a court of law.
• Chaplains must ensure that persons seeking their counsel are advised of these limits to
confidentiality.
DUAL ACCOUNTABILITY
• USCCCC/USCC Chaplains are responsible to the Chaplain Commander and his/her staff
as well as to their own religious superiors, and are responsible for fulfilling the
requirements of their particular faith group.
ECCLESIASTICAL MATTERS
• In ecclesiastical matters, Chaplains are subject to the direction of, and are responsible to,
the USCCCC/USCC, along with the ecclesiastical direction of their own
denominational/faith group representative, in accordance with specific
denominational/faith group rules, regulations and laws.
• Communication affecting a chaplain’s personal ministry and of a purely religious nature

may be referred to the appropriate member of the USCCCC/USCC.
RELATIONSHIP WITH THE DENOMINATION / FAITH GROUP
• Chaplains work in a multi-faith environment and on an ecumenical team. They are

however, endorsed spiritual leaders from a specific denomination/faith group.
• It is imperative that chaplains remain faithful to the teachings and limitations of

their sponsoring faith community. Chaplains must not compromise the integrity of
their own denomination/faith group, and where possible should participate in, and
contribute to, the activities of their own faith communities.
CHAPLAIN HOURS
• One of the unique features a chaplain has is his/her ability to be accessible. It allows for
teaching and building relationships.
• Chaplains should always be well prepared and present material and lead discussions
that are current and relevant.
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• Those Chaplains on the Emergency Response Team (ERT) must be ready to move into
action when called upon during the time period they have signed up for.
o If they are unable, it is their responsibility to find another Chaplain to take

his/her place.
GENDER INCLUSIVE CHAPLAINCY
• Female chaplains have served since the late 1970’s and early 1980s, and they continue to
serve today as team members and team leaders.
• The USCCCC/USCC founder's mother, the late Reverend Maria G. Miranda, was a
pioneer in this area. She was a New York City Chaplain for 12 years, and one of the first
female chaplains assigned to the Brooklyn House of Detention during the administration
of then Mayor Ed Koch and then Police Commissioner Benjamin Ward.
CULTURAL SENSITIVITY
• Chaplains must be wide open when dealing with issues of cultural sensitivity.
• Chaplains must make every effort to aid those they are serving when trying to
accommodate dietary needs, clothing, or calendar issues related to their cultural or religious
expression.
• It is the chaplain who will often have to explain to the chain of command the deeper role
that religion can play in many regions of the world.
o For example, in 2003 when American forces were entering the town of Nasyryah
in Iraq the local leadership bypassed senior officers and went straight to the
chaplain. They approached him, the interpreter explained, because he was the one
who was wearing the cross and therefore clearly in charge.
• Review ‘AN OVERVIEW OF DIVERSE RELIGIOUS REQUIREMENTS’ on Page

64 of your manual.
THE CHAPLAIN’S ROLE IN DOMESTIC OPERATIONS
• Historically, chaplains have been called upon to assist in the wake of several significant
humanitarian emergencies. These include:
o Natural Disasters: Hurricanes, Tornados, Severe winter weather, Forest Fires,

Earthquakes.
o Other Disasters: 9-11 Terrorist Attacks, Fires causing loss of property and life,
Car Accidents, Plane Crashes
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• Chaplains will normally be located as close to forward elements as possible, allowing for
their presence in the area to provide spiritual and moral support.
o The presence of a chaplain in the context of a critical incident may be seen as both
a comfort and a source of strength.
o It is frequently reiterated by experienced chaplains that their most important role is

to offer the ministry of presence without being intrusive.
• Support to first response providers (civilian, police, fire, and emergency medical services)
requires chaplains to be available and choose their moments of intervention wisely, so as
not to interfere with the work of emergency services personnel.
o Similarly, great care and wisdom must be exercised in approaching survivors and
family members of victims in a tragic incident.
• The skills of a chaplain can be invaluable in communicating with civilians and civilian
faith communities in a disaster situation.
• In domestic operations the chaplain should be conscientious about self-care.
• Ongoing readiness includes maintenance of one’s spiritual

health as well as physical and military training.
CHAPEL MINISTRY
• Support of the chapel communities is a responsibility shared by all chaplains.
• As detailed in the manual, every chaplain will conduct services of worship in accordance
with denominational/faith group guidelines.
• Chaplains are to ensure the provision of sacramental preparation and chapel councils, and
are to ensure the provision of chapel program activities.
Tip #1. Acknowledge & Engage

Homelessness brings a sense of loneliness that erodes the core of a person’s self-
value. When you are homeless, a simple smile and a word of kindness can make a big
difference in a day full of hardship.
• Be sure to acknowledge the homeless you encounter in the street or subway. Say
a simple hello. Talk to them and engage in a simple conversation. When you take
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your time to learn about your homeless neighbor, his or her story and family, you
show them that you care!
• Above all, avoid stereotyping or stigmatizing the homeless. There are many paths
that lead to homelessness, and each person has a different story.
Tip #2. Respect the homeless as individuals
Give homeless people the same courtesy and respect you would accord your
friends, your family, your employer. Treat them as you would wish to be treated if you
needed assistance.
Tip #3. Respond with kindness
We can make quite a difference in the lives of the homeless when we respond to
them, rather than ignore or dismiss them. Try a kind word and a smile.
Tip #4. Be Ready to Help Today

Sometimes, the homeless just need help to get through the day. In general, it is
better not to give cash away, but you can provide practical and immediate help in the
following ways:
• Carry gift cards from fast food or grocery store chains in your wallet.
• This way you will be helping your homeless neighbor get
something to eat, as well as the opportunity to get out of the street
and rest inside a store or restaurant.
• Also, granola bars are easy to keep in your pockets or bag and provide energy and
nutrition.
• Besides food, a small bottle of water helps prevent dehydration, a common health
concern for the homeless community.
Tip #5. Help During Any Season
Winter season feels extra-long when you are living on the streets or sleeping in a
subway car. There is a big risk of hypothermia just from staying outside for such long
periods of time.
Here are a few ways you can provide protection from the cold weather:
Rev.2101 21
• Check in your closet for simple winter gear that you are not using anymore (or that
you don’t use that often): a pair of winter gloves, a scarf in a color you don’t like
anymore, a knit hat that you got for free at a game or event.
▪ Instead of keeping these in your closet, carry one at a time and give it
away to someone you see living on the streets.
▪ And how about those winter boots you haven’t worn in the past 2 years?
Dust them off and give them to the homeless person you pass on your
commute every morning.
• Summertime is no different!
o A clean t-shirt does a lot for someone's spirits when you are outside in the
sweltering heat.
o Being able to change into clean, fresh clothes helps lighten your day.
• If you travel often, next time you stay in a hotel remember to grab the
complimentary hand lotion (that small bottle in the bathroom) and keep it in your
pocket or bag.
o This lotion can help more than you think! Spending all day in extreme
conditions can severely damage and dry out your skin.
Tip #6. Develop lists of shelters
Carry a card that lists local shelters so you can hand them out to the homeless. You
can find shelters in your phone book.
Tip #7. Bring food
As simple as taking a few extra sandwiches when you go out, when you pass
someone who asks for change, offer him or her something to eat.
o If you take a lunch, pack a little extra.

o When you eat at a restaurant, order something to take with you when you
leave.
Tip #8. Understand & Tell
One of the biggest problems with homelessness is misunderstanding who they are.
Stereotypes and stigmatization make it hard for us to help others.
• Learn about the different paths that lead to homelessness.
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• Every person living on the streets has his or her own story.
• Some are very educated and just down on their luck. Some are struggling with
addiction. Others lost everything to medical bills, and some suffer mental illness.
• No matter what brought them to homelessness, they all have value and deserve
help.
• If you are able, share what you learn with your friends, family and colleagues.
o Have a blog? How about writing about what you learned about homelessness
this month?
o If you volunteer and tell others about your experience with enthusiasm, you can
help eliminate misconceptions and stereotypes!
• The power of one is great. More so the power of three, or ten! Gather a group of
friends and volunteer together, collect food or clothing in your community and
donate it.
Tip #9. Donate a bag of groceries
Load up a bag full of nonperishable groceries and donate it to a food drive in your
area. If your community doesn’t have a food drive, organize one. Contact your local soup
kitchens, shelters, and homeless societies and ask what kind of food donations they
would like.
Tip #10. Volunteer at a shelter
Shelters thrive on the work of volunteers; from those who sign people in, to those
who serve meals, to others who counsel the homeless on where to get social services.
• For the homeless, a shelter can be as little as a place to sleep out of the rain or
as much as a step forward to self- sufficiency.
Tip #11. Volunteer at a soup kitchen
Soup kitchens provide one of the basics of life: nourishing meals for the homeless
and other disadvantaged members of the community.
• Volunteers generally do much of the work, including picking up donations of

food, preparing meals, serving it, and cleaning up afterward.
• To volunteer your services, contact your local soup kitchen, mobile food
program, shelter, or religious center.
Tip #12. Advocate
Get involved in your local community. Help agencies in your area whose policy
and initiatives support the goal of ending homelessness.
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Tip #13. Invite & Pray
Homelessness is very complex and often generates vicious cycles that are hard to
break. However, there is hope! Organizations like our partners The Bowery Mission and
others provide immediate help as well as long-lasting recovery programs.
• If you want to help a homeless person get back on their feet, you can point them to
an organization like The Bowery Mission in New York City or to an organization
in your community with similar services and invite them to get help there.
• You can also hand them a MetroCard with a ride-worth so that they can get on
their way that very same day!
o Remember, they may not take on your invitation right away, but it
is good for them to know they have it available for when they are ready.
• Finally, pray for your homeless neighbors.
o You can pray by yourself, or with friends and family.

o Pray that their physical needs are met. But also pray for their
emotional and spiritual needs.
o Pray that they find the motivation to join a recovery program and seek the help
they need.
TO KEEP IN MIND!
• Always offer help first, rather than giving someone something they may not
actually want or need.
• Many of your neighbors in need will be grateful for your offer of food or
water but you may also encounter someone who is having a really rough time
and may be unable to appreciate your help.
• Please don’t be discouraged, just smile and keep on your way. You may find
someone else to help.
Rev.2101 24
CHAPTER 3
RELIGIOUS PLURALISM
DISASTER SPIRITUAL CARE
AUTHORITY AND ACCOUNTABILITY
• USCCCC/USCC chaplains are accountable to religious, institutional and law

enforcement authorities to fulfill their work in an interfaith environment.
• The USCCCC/USCC recognizes the spiritual validity of the ministry rendered by

representatives of their faiths.
• Chaplaincy in an interfaith environment allows all:
o To learn of the distinctive features of denominations and faith groups

other than their own.
o To help others represent and fulfill their own denomination’s or faith

group’s ministry.
o To be sensitive and responsive to the needs and rights of others for

ministry and worship within the traditions of their own denominations and
faith groups.
o To be living examples of spiritual unity in diversity.
• The following statement based on the Code of Ethics for U.S. Chaplains is
applicable and adhered to by the USCCCC/USCC:
“I will hold in trust the traditions and practices of my religious body. I

understand that, as a chaplain, I must function in a pluralistic environment
with chaplains of other religious bodies to provide for pastoral care and
ministry to persons of religious bodies other than my own within my area of
responsibility with the same investment of myself as I give to members of my
own religious body. I will work collegially with chaplains of religious bodies
other than my own as together we seek to provide as full a ministry as
possible to our people. I will respect the beliefs and traditions of my
colleagues and those to whom I minister.”
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• The USCCCC/USCC is also responsible for endorsing potential chaplain

candidates. The willingness to work within an interfaith environment is crucial to
a chaplain’s suitability for membership within the USCCCC/USCC.
MILITARY AUTHORITY
• Chaplains are also responsible to the U.S. Government and military authority.
• The Bill of Rights guarantees every individual freedom of conscience and religion.
Religious discrimination is prohibited.
• These most common requests for accommodation are:
▪ Religious worship.
▪ Dietary practices.
▪ Religious dress and appearance
▪ Religious medical requirements.
CHAPLAIN’S POLICY ON PUBLIC PRAYER
• When called on to lead worship or prayer during public services and ceremonies
where members of many religious groups may be attending, Chaplains are
encouraged to be sensitive in their use of sacred phrases. The goal is simply to
ensure that all believers of all faith groups feel included in public prayer.
• These guidelines are not meant to ban people from expressing their faith. Rather,
they are an inclusive measure that reflects the multicultural and multi-faith nature
of the chaplain as a whole.
GUIDELINES FOR PUBLIC LITURGY
• The Chaplain’s policy on public prayer and religious ceremony involving members
of more than one religious tradition is appropriate on public occasions when the
wider community comes together to celebrate, or to mourn following tragedy.
• Such religious ceremonies grow out of, and reflect, respect for all traditions present.
This respect needs to be present in the planning as well as in the actual event.
• Introductory bidding prayers should be inclusive, in the form of an invocation that
opens the community to the divine presence. Sensitivity toward all participants
ought to guide all activities.
Rev.2101 26
• Each participating leader should be free to pray from within his or her own tradition,
and to read from texts that are considered sacred in his or her own tradition.
• Leaders may speak positively about their own tradition, not negatively about other
faith traditions.
• It is appropriate to pray individually and collectively for the good and well-being of
the whole community gathered. It is inappropriate in this context to offer prayers
which imply the incompleteness of another faith tradition.
▪ The aim of such religious ceremonies is to foster that respectful
presence which enables members of a community to support and
affirm each other.
▪ These guidelines give all participants the freedom to speak from
their own traditions faithfully, and the responsibility to respect other
traditions fully.
DISASTER SPIRITUAL CARE
• During disasters, a diverse cross-section of people seek spiritual care.

• Chaplains will be challenged to support and offer an open environment with respect to
religious diversity, social diversity, and unfamiliar cultural and mass care settings.
• The following tips can help during relief efforts:
1. Report to whoever is in charge within the Incident Command System.

2. Offer spiritual care through the practice of presence and hospitality.
3. Identify and solve immediate concrete problems.
4. Meet, accept, and respect persons exactly as they are.
5. Encourage individuals to talk about their experiences while remaining an active
listener.
6. Recognize normal stress reactions and find or make referrals to resources who will
address the immediate problems.
7. Do no harm—never evangelize, proselytize, or exploit a vulnerable person reacting
to a traumatic event.
8. Protect Confidentiality.
9. Respect social diversity and cross-cultural settings.
10. Function at levels appropriate to your training and educational background.
11. Help the individual to understand and normalize what has happened.
12. Know the available resources and assistance and mental health referral protocols.
13. Attend to anniversaries and other important dates.
Rev.2101 27
• Disaster Crisis Counseling includes:
a) Active Listening (“I hear that you are confused and feeling overwhelmed about…”)
b) Validation (“It’s scary not being able to reach your loved ones…”)
c) Normalization (“Feeling angry and abandoned, even months from now, is a common
reaction…”)
d) Coping Skills Enhancement (“And so in past tough times have you turned to your faith
to help you get through?”)
e) Connection to Social Support (“The last time you felt this stressed, to whom did you
turn for support?”)
f) Resources and Referrals (“Have you ever heard of 2-1-1 call centers? 2-1-1 is an easy
to remember telephone number that connects callers to information about critical
health and human services available in their community.”)
g) Planning (“After we hang up, you’re going to call your local Red Cross chapter to
find out about shelters…”)
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CHAPTER 4
PASTORAL, SPIRITUAL AND RELIGIOUS CARE

Law Enforcement, Correctional Facilities, & Hospitals
PASTORAL CARE
• As a Chaplain, you will be responsible for ensuring the provision of pastoral,

spiritual and religious needs of patients and staff.
o Pastoral Care: the provision of care, guidance and protection to the

individual.
o Spiritual Care: helping the individual connect with the 'higher power'
which brings them peace, security and comfort.
o Religious Care: the provision of sacraments, ordinances and rituals, as
well as religious items.
• There is no easy definition for Pastoral Care, although it is something to do with
looking after a person you have some formal responsibility for (unlike a friend).
The word pastoral is related to shepherd and sheep, which sound very
politically incorrect in these days of client, service user etc.
However incorrect it sounds, it reflects the truth that we have a certain
responsibility for patients as people, as we do for our colleagues,
especially if we have a management responsibility.
Our job is not limited to certain actions, but includes that hard-to-
define thing called care.
CHAPLAINS IN A HOSPITAL SETTING
• Hospitals are healthcare institutions which provide patient treatment by specialized

staff and equipment with the immediate goals of stabilizing and maintaining the
patient, in the hope that patients will experience a full or satisfactory recovery.
• In hospitals, the vast majority of pastoral care is not carried out by chaplains but
by nursing staff, irrespective of grade.
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• A such, different levels of authority mean that pastoral care is carried out
differently.
▪ For example, everyone can show such care by sitting alongside
someone when they are anxious or distressed and simply listening
without judgment.
▪ If we have a greater level of responsibility for the care of a patient
however, pastoral care may involve some further action on our part.
This is why the pastoral care role of the primary nurse is
distinctive.
▪ All disciplines have a role in such care, (chaplains, consultants,
psychologists, OT’s, etc.), although each has a different amount of
contact time and different levels of overall responsibility.
▪ What makes the primary nurse special is that they have the greatest
‘balance’ of time and responsibility. However frustrated you may
be about not having enough quality time to carry out this role, you
are still the main person with both time and authority regarding
patient care.
• It is important to remember that as chaplains we don’t carry a ‘burden’ of pastoral
care, but share in the privilege of this responsibility with many others.
CHAPLAINS IN A HOSPICE SETTING
• Hospice care is specifically intended for people who are nearing the end of life.
o Hospice care services are provided by a team of health care professionals

who maximize comfort for a terminally ill person by reducing pain and
addressing physical, psychological, social and spiritual needs.
o Unlike other medical care, however, the focus of hospice care isn't to cure or
treat the underlying disease. The goal of hospice care is to provide the highest
quality of life possible for whatever time remains.
• Hospice care is for a terminally ill person who's expected to have six months or less
to live.
o This doesn't mean that hospice care will be provided only for six months,
however. Hospice care can be provided as long as the person's doctor and
hospice care team certify that the condition remains life-limiting.
o Many people who receive hospice care have cancer, while others may have
conditions such as heart disease, dementia or chronic obstructive pulmonary
disease.
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o Enrolling in hospice care early may help you develop a strong relationship
with the hospice staff, who can help you better prepare for the terminally ill
person’s end-of-life needs.
• Most hospice care is provided at home — with a family member typically serving as
the primary caregiver. However, hospice care is also available at hospitals, nursing
homes and dedicated hospice facilities.
• Keep in mind that no matter where hospice care is provided, our work as chaplains
remains the same.
• If a terminally ill person is not receiving hospice care at a dedicated facility, members
of the hospice staff will make regular visits to a home or other setting to provide care
and other services.
• A hospice care team typically includes: Doctors, Nurses, Home Health Aides,
Spiritual counselors (Chaplains), Social Workers, Volunteers and Bereavement
Counselors (Bereavement Counselors offer support and guidance before and up to
one year after the death of a loved one in hospice).
TIPS WHEN VISITING THE SICK

DOs
Always wash hands or use hand sanitizer before and after each visit.
Always look for "Precaution" signage.
Always knock before entering.
Introduce yourself as Chaplain .
Practice listening over speaking.
Spend as much time with each patient as needed.
Be "gracefully dismissed," if not needed.
Ask questions out of concern, not curiosity.
Be a calm, non-anxious presence.
Remain non-judgmental in every situation.
Wear your Photo I.D. visibly.
Rev.2101 31
DON'Ts
Never proselytize patients.

Do not touch patients unless asked (e.g. holding hands in prayer).
Avoid passing judgments.
Do not share too much about yourself with patients.
Do not enter or leave rooms without washing hands or using hand
sanitizer.
Never break professional boundaries.
Do not wear your shield visibly.
Do not give patient anything to drink/eat without first asking the nurse
or aide.
HIPAA PRIVACY ACT
• In 1996, the United States Congress passed The Health Insurance Portability &
Accountability Act (HIPAA). This federal law was originally intended to establish
three desired outcomes:
1) a uniform standard for processing electronic healthcare claims and records

across the United States;
2) standards to protect the security of patient information;
3) and privacy rules that all Healthcare Providers, Covered Entities, and
Business Associates must follow.
• There are very practical applications of the HIPAA Privacy Act that chaplains as
health care providers must adhere to. These include:
1. Treating all information as if it were about oneself or one’s family

member.
2. Not discussing any confidential information in public places such as
elevators, hallways, or restrooms.
3. Not discussing patient information with anyone not directly involved
in the patient’s care.
4. Leaving nothing visible or in plain view that contains patient
information, such as computer screens, reports, or notes.
Rev.2101 32
5. All PHI must be shredded when no longer needed and should never
leave the healthcare facility.
6. Access only the information needed to do one’s job with assigned
patients.
7. Do not share passwords for access to electronic medical records.
8. Do not allow visitors or patients in designated staff areas, dictating
rooms or file storage area.
9. Do not carry on phone conversations or dictating sessions where
confidential information can be heard.
CHAPLAINS IN LAW ENFORCEMENT AND EMERGENCY SERVICES SETTINGS
• For years Chaplains have been a part of and/or have supported the Military, Law
Enforcement and Emergency Service agencies nationwide.
• The chaplains purpose when collaborating with first responders is to:
A. Provide spiritual and practical guidance, counsel, advice and support to all
members of the agencies listed above, both sworn and civilian, and their
families in time of need.
B. Provide comfort, consolation, spiritual, and practical advice, and
understanding to persons confronted with traumatic crisis or death as a result
of a homicide, suicide, or accident.
C. Give victims and survivors appropriate information and put them in contact
with the proper agencies to assist and support them.
D. Act as a liaison between the religious community and the various agencies, as
well as have our chaplains serve as instruments of reconciliation with the
public, hence benefitting both the agencies and the public by building positive
and open relationships.
E. Interact with the communities these agencies serve in a constructive and
compassionate manner in times of tragedy, conflict, and crisis by providing a
service of presence, education, tolerance, understanding, healing and hope.
CHAPLAINS IN A CORRECTIONAL FACILITY SETTING
• With the complexity of religious issues faced by the large number of religions
represented in the inmate population, it is of the utmost importance that chaplains
understand their role within the institutions they serve.
Rev.2101 33
• Their mission is as follows:
o To accommodate the free exercise of religion by providing pastoral/spiritual

care to all inmates and facilitate the opportunity to pursue individual religious
beliefs and practices in accordance with the law, Federal regulations and
Prison policy.
o Our chaplains will assist the Staff Chaplain in providing religious worship,
education, counseling, spiritual direction, support and crisis intervention to
accommodate the diverse religious needs of inmates.
o Like in hospitals, orientation and any additional training will be provided by
the Pastoral Care Department at the Correctional Facility.
WORKING WITH INMATES
• A chaplain can assist in correctional facilities by helping the inmate deal with the
frustrations of incarceration, therefore, diverting the outward ventilation of the
inmate away from correctional personnel or jail equipment.
• Additional ways a chaplain can assist are:

Assisting correctional personnel in the notification of the death,
hospitalization, or serious injury of an inmate’s family member.
Helping the inmate, spouse, and children deal with stress of the incarceration.
Providing spiritual guidance for inmates and families.
Helping inmates and their families understand “the system.”
Helping inmates and their families after they are released from jail (aftercare)
in hopes they will rehabilitate.
Developing training programs for inmates, such as job-related skills, anger
management, parenting skills, financial management, marriage enrichment,
general coping skills, etc.
• The incarcerated population is made up of a vast array of belief systems and

backgrounds. So how does the head chaplain (who has his/her/their own persuasion)
decide how the inmates should be ministered to?
• Keep it simple and inclusive. Once an inmate is released, he/she/they are

free to visit the House of Worship of his/her/their choice.
• Provisions for non-fundamentalist faiths should be made upon request.
• Keep in mind that some faiths would require items for practice that may be
considered contraband, i.e., Catholics requesting communion, etc. Always
Rev.2101 34
have items cleared before allowing any ministry with an inmate takes
place.
• While no one’s faith should be denied, security is the first concern of the
incarceration facility.
BOUNDARIES
• A good rule of thumb to follow with any inmate is to always be friendly, but never
familiar.
• Keep the relationship with any inmate at a professional distance.
• Never give out personal information, such as phone number, address, what kind of
vehicle you drive, etc.
“JAILHOUSE CONVERSION”
• “Jailhouse Conversion” is an old term used back in the days when you could
approach a judge and persuade his judgment to be more lenient by claiming to
have “found religion.”
• It is important to treat every individual as though he/she/they are sincere and

deserving of respect.
THE CHAPLAIN AND SELF-CARE
Professionals from all walks of life who are involved in the day to day
emotional or physical care of others often come face to face with the
imperative need to "care for self”, in order to be truly able to “care for
others”.
Chaplains involved in ongoing spiritual care for others often nod in
agreement and energetically support other professionals’ “self-care”,
while wistfully longing for the permission or freedom to do so for
themselves.
Unfortunately, too many chaplains neglect the care of self, which can
lead to burnout and disillusionment, and lead some chaplains to
continue to minister while feeling depleted, both physically and
spiritually.
Rev.2101 35
• Chaplains can sometimes feel conflicted by the demands of caring for self and the
pressure to care for others.
o Much in religion teaches that forgetting oneself in the service of others is the
highest pinnacle of the personal spiritual development.
o All too often religious lore admonishes followers to punish or deprive
themselves in order to be more worthy of their calling.
o While some of these directives represent authentic spiritual wisdom, when
embraced immaturely, or carried to extremes, they can also become
destructive and pathological in people’s lives.
o Realistically speaking, one is only able to authentically care for others to the
extent that one also cares for self.
o Self-care and caring for others are reflexive processes.
• In a recent study on clergy burnout, it was discovered that pastors who cultivate
personal relationships among family, friends, and colleagues have the lowest
incidence of depression and the feelings associated with burnout.
• This research also revealed that, for most pastors, “care- giving” was frequently
focused on at the expense of “care-taking”.
• The ability to care for one’s self creates within each one an internal locus (a
place) of control, enabling them to feel empowered in meeting life’s demands and
challenges.
▪ Feeling empowered, they then have a sense they can create a space for
themselves in the world, despite the challenges and struggles confronting
them.
▪ They have what it takes to make their mark, to claim their rightful place.
They feel a sense of entitlement to the goodness that life has to offer.
• Self-care has, as its goal, chaplains who are fully alive and vibrant in their ministry.
o People who have developed healthy self-care skills are notable for their joy
and exuberance.
• They are a pleasure to be around and we seek them out.
• Not only is there an apparent high level of job satisfaction, but
also a sense of fulfillment in their personal lives.
• Freud noted that the two most important ingredients of a
fulfilled adult life were “work and love”.
• If these two important areas have a balance, we see individuals
who engage life with zest.
Rev.2101 36
• Healthy self-care is an adult developmental achievement.

• A sense of autonomy, spontaneity, the ability to be creative, to
have quality time for relaxing hobbies, and the nurturing of
important relationships in one’s life, are all keys ingredients
necessary in the mix of a healthy sense of self.
COMPASSION FATIGUE
• One of the more challenging areas for chaplains is “compassion fatigue.”

• “Compassion fatigue” refers to a physical, emotional and spiritual fatigue or
exhaustion that takes a place over time, and that causes a decline in a chaplain’s
ability to experience joy or to feel and care for others. Some refer to it as "burn-out."
• Although it often affects people working in care-giving professions it can affect
people in any kind of situation or setting where they are doing a great deal of “care-
giving.”
• It is a process that develops over time sometimes taking years to surface. One’s ability
to feel and care for others becomes seriously eroded through overuse of their skills of
compassion.
• Care-givers may also experience emotional blunting, where they react to situations
differently than would normally be expected.
• For those dealing with compassion fatigue, the most critical need is the
acknowledgement they may be experiencing this.
o Start refocusing on self-care. This can be as simple as getting plenty of

rest, becoming more aware of dietary and recreational habits, and cutting
out negative addictions. Preventing compassion fatigue is really the key.
CHAPLAIN MUTUAL SUPPORT

• USCCCC/USCC provides key elements that are intrinsic to the concept of
community.
• The authentic sense of vocational camaraderie, combined with an on-going program
of professional chaplain development, provides chaplains with tangible opportunities
for spiritual community.
• Chaplains often find themselves supporting one another through praying together.
• Prayer is central to all religious persons, and is linked to grace,
community and identity.
• Chaplains feel nourished and supported by their common
fidelity to prayer and love of theology.
Rev.2101 37
• As endorsed spiritual leaders, from distinct faith communities,

it is often through prayer that chaplains unite in their shared
vocation and offer one another mutual support.
• Chaplains are people of faith who at the core of their being are
re-created through prayer.
• The imperative of chaplain self-care must then safeguard and
facilitate a life rooted in prayer.
• The chaplain who prays will draw upon that fundamental
connection with a higher power for personal health and thus
enable others to recover their own spiritual health through
his/her ministry.
• A time-tested method in most world religions is one of
spiritual mentorship.
• Chaplains who have families can be prone to feeling torn
between the love of their ministry and the love of their family.
• The challenge of giving and setting personal boundaries is the
pivotal point that married chaplains must negotiate in order to
maintain a healthy balance between their professional and
personal lives.
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CHAPTER 5
CRITICAL INCIDENT STRESS MANAGEMENT/DEBRIEFING

(CISM)
What Is Critical Incident Stress Debriefing?
• Following trauma exposure, an individual can experience both physical and

psychological symptoms.
• Critical incident stress debriefing is a process that allows survivors to both processes and
reflects on what has happened to them.
• In an ideal situation, stress debriefing should occur as soon as possible after the traumatic
event to increase the efficacy of this method.
o That's because the more time that elapses between the crisis and the
debriefing, the less effective the debriefing is.
o Therefore, it's recommended that debriefing occurs within the first 24 to 72
hours following the critical incident to provide the most support to the trauma
survivor.
• Critical incident stress debriefing was designed specifically for first responders who
experienced stressful and traumatic situations while working to serve others.
• These brave men and women can sometimes become secondary victims, and like those
whom they're helping, they can experience strong emotions and even physical reactions
as well.
Definition of A Critical Incident

• Trauma, suffering, and catastrophes abound. Author and researcher, Joseph A. Davis,
Ph.D. identified the following incidents as "critical incidents" which may be helped
with this type of stress debriefing:
• Sudden death, including those which occur in the line of duty, as well as
coworker/colleague suicide
• Incidents involving children
• Serious injury, such as from shootings, attacks, etc.
• Threats to the safety and well-being of an individual, both physically and
psychologically
• Any situation which is distressing, dramatic or profoundly changes or
disrupts an individual's physical or psychological functioning
Rev.2101 39
Symptoms and Reactions That May Require Critical Incident Stress Debriefing
• According to Davis, trauma reactions are quite common and to be expected from
survivors.
• Short-term reactions are sometimes referred to as "cataclysms of emotion," and this name
is a good description of the wide range of emotions an individual can experience, such as:
• Shock, Denial, Anger, Rage, Anxiety, Moodiness, Sadness, Sorrow,
Grief, Depression, Confusion, Blame, Shame, Humiliation, Guilt,
Grief, Frustration, Fear, Terror, Hyper, vigilance, Paranoia, Phobia,
Suicidal ideation, Homicidal ideation.
• Physical symptoms can include:

• Restlessness, Fatigue, Sleep disturbances, Eating disturbances,
Muscle tremors, Nightmares, Flashbacks, Profuse sweating, Heart
palpitations, Vomiting, Diarrhea
• Some of these symptoms immediately follow the critical incident, while others surface
over time, developing into long-term reactions.
• If these reactions become chronic experiences, the individual may turn to substance
abuse to cope and cover them.
What Are The 7 Steps of Critical Incident Stress Debriefing?
• Dr. Jeffrey Mitchell first developed this early intervention strategy and documented it
in his study published in the Journal of Emergency Medical Services, entitled "When
disaster strikes: The critical incident stress debriefing process."
• The following seven steps make up the stress debriefing process, as outlined by a
fellow scholar, Joseph A. Davis, Ph.D.:
1. "Assess the impact of the critical incident on the individual."
• The leader makes his or her assessment as the participants introduce

themselves and share their initial statements.
• The leader should gain information like the individual's age and their
involvement in the incident.
• As the discussion grows, the leader is better able to make an accurate
assessment of each participant.
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2. "Identify immediate issues surrounding problems involving 'safety' and 'security.'"
• Safety and security can vanish instantly when sudden tragedy or loss strikes.
Understanding an individual's perceived sense of safety and security is
gathered from group discussion, which is facilitated by the leader's prompting
and questions.
3."Use defusing to allow for the ventilation of thoughts, emotions, and experiences
associated with the event and provide validation of possible reactions."
• Being able to talk about the critical event can be incredibly therapeutic, in and
of itself, as it helps people process their emotions and come to terms with
what they witnessed and experienced.
• The leader should provide a safe and non-judgmental space for them to do so.
• It should also be an opportunity for the leader to validate each person's own,
unique reaction, and let them know that this is both normal and okay.
4. "Predict events and reactions to come in the aftermath of the event."
• Participants are supported by also being made aware of possible reactions that
may surface as the days, weeks and even months, go on.
• This can include emotional reactions, physical symptoms, and psychological
changes.
• This empowers the trauma survivor to plan for the future and ward off any
more stressful incidents.
5. "Conduct a "Systematic Review of the Critical Incident" and its impact

emotionally, cognitively, and physically on survivors. Look for maladaptive behaviors or
responses to the crisis or trauma."
• While observing the participant's mood, word choice, perceptions, and

thoughts, the leader must stay alert to any maladaptive behaviors that might
inhibit the survivor's ability to recover and cope with their physical or
psychological reaction.
• Common maladaptive behaviors include substance abuse, avoidance,
withdrawal, and anxiety becoming anger.
Rev.2101 41
6. "Bring "closure" to the incident, and "anchor" or "ground" the individual to

community resources to initiate or start the rebuilding process."
• As stated previously, critical incident stress debriefing is not meant to be the

survivor's main treatment. It is thus crucial that group participants are
educated on the resources available to them in their community.
7. "Debriefing assists in the "re-entry" process back into the community or workplace."
• By addressing the critical event, along with the individual's reaction to it, the
survivor may be better able to regain his or her self of safety, security, and
wellbeing.
• This, in turn, allows them to return to normal life with greater equanimity and
less stress.
How Does Critical Incident Stress Debriefing Usually Occur?
• The most common way critical incident stress debriefing is given, is in a group format.
Trauma survivors are then led by a trained professional to discuss the critical event.
These group leaders are medical professionals who have been certified by the National
Organization for Victim Assistance (NOVA).
• As we learned earlier, it is recommended that these debriefing sessions occur within 24 to
72 hours of the traumatic event.
▪ Groups can meet over the course of several days, but for no more than two
hours per session each day.
▪ This allows survivors to process everything without becoming too
overwhelmed.
• Leaders help participants understand their emotional reactions, and also provide
validation for their reactions.
▪ Leaders also provide stress management tools and resources for continued
support.
• While this may sound like a therapy session, critical incident stress debriefing (CISD) is
never meant to replace therapy.
• Instead, it is part of a multi-faceted treatment system called Critical Incident Stress

Management (CISM), of which CISD is just one of many treatments.
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EMERGENCY PREPARATION
1. Emergency Supply Kit
• Keep enough supplies in your home to survive on your own, or shelter in place, for at
least three days.
▪ If possible, keep these materials in an easily accessible, separate
container.
▪ You should indicate to your household members that these supplies are
for emergencies only.
▪ Check expiration dates of food and update your kits when you change
your clock during daylight-saving times.
▪ One gallon of drinking water per person per day.
▪ Non-perishable, ready-to-eat canned foods and manual can opener.
▪ First aid kit.
▪ Flashlight.
Note: Traditional flashlight bulbs have limited life-spans. Light Emitting Diode (LED)
flashlights, however, are more durable and last up to 10 times longer than traditional
bulbs.
▪ Battery-operated AM/FM radio and extra batteries (you can also buy
wind-up radios that do not require batteries).
▪ Whistle.
▪ Iodine tablets or one quart of unscented bleach (for disinfecting water
ONLY if directed to do so by health officials) and eyedropper (for adding
bleach to water).
▪ Personal hygiene items: soap, feminine hygiene products, toothbrush and
toothpaste, etc.
▪ Phone that does not rely on electricity.
▪ Child care supplies or other special care items
2. Prepare a Travel Bag (go-bag)
• Every household should pack a Go Bag - a collection of items you may need in the
event of an evacuation.
• A Go Bag should be packed in a sturdy, easy-to-carry container
such as a backpack or suitcase on wheels.
• A Go Bag should be easily accessible if you have to leave your
home in a hurry. Make sure it is ready to go at all times of the
year.
• Copies of your important documents in a waterproof and portable container (insurance
cards, photo IDs, proof of address, etc.).
• Extra set of car and house keys.
Rev.2101 43
• Credit and ATM cards and cash, especially in small denominations. We recommend
you keep at least $50-$100 on hand.
• Bottled water and non-perishable food such as energy or granola bars.
• Flashlight.
• Battery-operated AM/FM radio and extra batteries
• Keep a list of the medications each member of your household takes, why they take
them, and their dosages. Medication information and other essential personal items.
Note: If you store extra medication in your Go Bag, be sure to refill it before it expires.
• First-aid kit.
• Contact and meeting place information for your household, and a small regional map,
as well as child care supplies or other special care items.
CARE OF CASUALTIES AND BURIAL OF THE DEAD
• The possibility of Mass Casualties is always present. In such events, chaplains play
a significant role ministering to the wounded or dying, as well as providing pastoral
support to next of kin (NOK-Next Of Kin) and colleagues of the casualties.
• During incidents of Mass Casualties, it is important to bring in as many members
of the chaplain team as possible to deal with the situation as quickly and efficiently
as possible.
• In cases where there are a large number of wounded, depending on the numbers
involved, it may be necessary to perform a type of triage to deal with the spiritual
needs of the casualties.
In this regard the chaplain needs to minister to the most critically ill.
While the wounded and dying are clearly the priority, it is also
important to provide chaplain support to deal with the spiritual needs of
the survivors.
• Whenever possible, emergency ministrations, including anointing and prayers for

the sick and dying, should be performed by chaplains of the denomination/faith
group of the specific casualty.
When this is not possible due to the urgency of the situation the available
chaplain should provide appropriate prayers sacramental practices
within his/her limitations.
• During times when Mass Casualties are expected or have occurred it is appropriate
for a chaplain to locate at the appropriate medical facility.
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• In such instances the chaplain could be called upon to utilize his/her First Aid
training to treat the wounded.
It is thus important for chaplains to maintain First Aid qualifications.
BURIAL PROCEDURES AND GRAVES REGISTRATION
• The overall policy for burials, and the locating of temporary and permanent cemeteries,
is the responsibility of the agency in charge. Thus, the number of burials should be
minimal.
CONDOLENCE
• Letters of condolence to the deceased’s NOK are the responsibility of the Chaplain
Commander.
o A letter from the chaplain can also be a consolation for the family, however,
chaplains must remember that they are under the same restrictions as the
Chaplain Commander regarding disclosure of information.
o Letters of condolence are personal. Form letters are to be avoided. If the
chaplain does not know the deceased personally, supervisors and close friends
should be consulted.
• In dealing with circumstances of death, the chaplain gives the facts, simply and
compassionately, avoiding references to morbid details.
• It is of primary importance that the chaplain’s letter of condolence not reach the NOK
until after they have received the official notification of death.
Rev.2101 45
CHAPTER 6
ABUSE AND NEGELECT
UNDERSTANDING DOMESTIC VIOLENCE AND ABUSE
• Domestic abuse, also known as spousal abuse, occurs when one person in an
intimate relationship or marriage tries to dominate and control the other person.
• Domestic abuse that includes physical violence (or threat of violence) is called
domestic violence.
• Domestic violence and abuse are used for one purpose and one purpose only: to gain
and maintain total control over you.
▪ An abuser doesn’t “play fair.” Abusers use fear, guilt, shame, and
intimidation to wear you down and keep you under his or her thumb.
▪ Your abuser may also threaten you, hurt you, or hurt those around
you.
• Domestic violence and abuse does not discriminate.
▪ It happens among heterosexual couples and in same-sex partnerships.
▪ It occurs within all age ranges, ethnic backgrounds, and economic
levels.
▪ And while women are more commonly victimized, men are also
abused— especially verbally and emotionally, although sometimes
even physically as well.
▪ The bottom line is that abusive behavior is never acceptable, whether
it’s coming from a man, a woman, a teenager, or an older adult. You
deserve to feel valued, respected, and safe.
RECOGNIZING THE WARNING SIGNS OF DOMESTIC VIOLENCE AND

ABUSE
• It’s impossible to know with certainty what goes on behind closed doors, but there
are some telltale signs and symptoms of emotional abuse and domestic violence.
• If you witness any warning signs of abuse in a friend, family member, or co-worker,
take them very seriously.
• General warning signs of domestic abuse
People who are being abused may:
Seem afraid or anxious to please their partner.
Rev.2101 46
Go along with everything their partner says and does.

Check in often with their partner to report where they are and what
they’re doing.
Receive frequent, harassing phone calls from their partner.
Talk about their partner’s temper, jealousy, or possessiveness.
People who are being physically abused may:
• Have frequent injuries, with the excuse of “accidents.”

• Frequently miss work, school, or social occasions, without explanation.
• Dress in clothing designed to hide bruises or scars (e.g. wearing long sleeves
in the summer or sunglasses indoors).
SPEAK UP IF YOU SUSPECT DOMESTIC VIOLENCE OR ABUSE
• If you suspect that someone you know is being abused, speak up!
• If you’re hesitating— telling yourself that it’s none of your business, or you
might be wrong, or the person might not want to talk about it—keep in mind that
expressing your concern will let the person know that you care and may
even save his or her life.
DOS AND DON’TS

Dos:
❖ Ask if something is wrong
❖ Express concern
❖ Listen and validate
❖ Offer help
❖ Support his or her decisions
Don’ts:
❖ Wait for him or her to come to you
❖ Judge or blame
❖ Pressure him or her
❖ Place conditions on your support
Talk to the person in private and let him or her know that you’re concerned.
Rev.2101 47
• Point out the things you’ve noticed that make you worried.
• Tell the person that you’re there, whenever he or she feels ready to talk.
• Reassure the person that you’ll keep whatever is said between the two of you and
let him or her know that you’ll help in any way you can.
• Remember, abusers are very good at controlling and manipulating their victims.
• People who have been emotionally abused or battered are depressed, drained,
scared, ashamed, and confused.
• They need help to get out, yet they’ve often been isolated from their family and
friends.
• By picking up on the warning signs and offering support, you can help them escape
an abusive situation and begin healing.
HELP FOR ABUSED AND BATTERED WOMEN
• Getting out of an abusive or violent relationship isn’t easy.
▪ Maybe you’re still hoping that things will change.

▪ Maybe you’re afraid of what your partner will do if he discovers
you’re trying to leave.
▪ Whatever your reasons, you probably feel trapped and helpless.
▪ But even though leaving an abusive relationship can be frightening,
the risks of staying are too great.
▪ The good news is that there are many resources available for abused
and battered women, including hotlines you can call for advice;
shelters where you can stay; even job training, legal services, and
childcare.
▪ You deserve to live free of fear. You can make that happen by taking
steps to protect yourself and reaching out for help. Don’t wait!
WHERE TO TURN FOR HELP
IN AN EMERGENCY:
Call 911 if you need immediate assistance or have already been hurt
FOR ADVICE AND SUPPORT:

Call the National Domestic Violence Hotline at 1-800-799-7233 (SAFE)
Rev.2101 48
• If you or someone you know is being abused, remember:
▪ You are not to blame for being battered or mistreated

▪ You are not the cause of your partner’s abusive behavior
▪ You deserve to be treated with respect
▪ You deserve a safe and happy life
▪ Your children deserve a safe and happy life
▪ You are not alone
▪ There are people waiting to help
HELP FOR ABUSED AND BATTERED WOMEN
▪ As you face the decision to either end the abusive relationship or

try to save it, keep the following things in mind:
1) PREPARE FOR EMERGENCIES
• Know your abuser’s red flags.

o Be on alert for signs and clues that your abuser is getting upset and
may explode in anger or violence.
o Come up with several believable reasons you can use to leave the
house (both during the day and at night) if you sense trouble
brewing
• Identify safe areas of the house.
o Know where to go if your abuser attacks or an argument starts
o Avoid small, enclosed spaces without exits (such as closets or
bathrooms) or rooms with weapons (such as the kitchen)
o If possible, head for a room with a phone and an outside door or
window
• Come up with a code word.
o Establish a word, phrase, or signal you can use to let your children,
friends, neighbors, or co-workers know that you’re in danger and the
police should be called
2) MAKE AN ESCAPE PLAN

• Be ready to leave at a moment’s notice.
Rev.2101 49
o Keep the car fueled up and facing the driveway exit, with the
driver’s door unlocked.
o Hide a spare car key where you can get it quickly.
o Have emergency cash, clothing, and important phone numbers and
documents stashed in a safe place (at a friend’s house, for
example).
• Practice escaping quickly and safely.
o Rehearse your escape plan so you know exactly what to do if under
attack from your abuser. If you have children, have them practice the
escape plan also.
• Make and memorize a list of emergency contacts.
o Ask several trusted individuals if you can contact them if you need a
ride, a place to stay, or help contacting the police.
o Memorize the numbers of your emergency contacts, local shelter,
and domestic violence hotline.
• Call collect or use a prepaid phone card.
o Remember that if you use your own home phone or telephone charge
card, the phone numbers that you call will be listed on the monthly
bill that is sent to your home.
o Even if you’ve already left by the time the bill arrives, your abuser
may be able to track you down by the phone numbers you’ve called
for help.
• Check your cell phone settings.
o There are cell phone technologies your abuser can use to listen in on
your calls or track your location.
o Your abuser can use your cell phone as a tracking device if it has
GPS, is in “silent mode,” or is set to “auto answer.” So consider
turning it off when not in use or leaving it behind when fleeing your
abuser.
• Get your own cell phone.
o Consider purchasing a prepaid cell phone or another cell phone that
your abuser doesn’t know about.
o Some domestic violence shelters offer free cell phones to battered
women.
o Call your local hotline to find out more.
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3) LOCATE A SHELTER
o A domestic violence shelter or women’s shelter is a building or set
of apartments where abused and battered women can go to seek
refuge from their abusers.
o The location of the shelter is kept confidential in order to keep your
abuser from finding you.
4) KEEP YOUR NEW LOCATION A SECRET

• Get an unlisted phone number.
• Use a post office box rather than your home address.
• Apply to your state’s address confidentiality program, a service that
confidentially forwards your mail to your home.
• Cancel your old bank accounts and credit cards, especially if you shared them
with your abuser. When you open new accounts, be sure to use a different bank.
• If you’re remaining in the same area, change up your routine.
o Take a new route to work, avoid places where your abuser might
think to locate you, change any appointments he knows about, and
find new places to shop and run errands.
o You should also keep a cell phone on you at all times and be ready
to call 911 if you spot your former abuser.
5) RESTRAINING ORDERS
• You may want to consider getting a restraining order or protective order against
your abusive partner.
o However, remember that the police can enforce a restraining order only if
someone violates it, and then only if someone reports the violation.
o This means that you must be endangered in some way for the police to
step in.
• If you are the victim of stalking or abuse, you need to carefully research how
restraining orders are enforced in your neighborhood.
o Find out if the abuser will just be given a citation or if he will actually be
taken to jail.
o If the police simply talk to the violator or give a citation, your abuser may
reason that the police will do nothing and feel empowered to pursue you
further.
o Or your abuser may become angry and retaliate.
6) DO NOT FEEL FALSELY SECURE WITH A RESTRAINING ORDER!
Rev.2101 51
• You are not necessarily safe if you have a restraining order or protection
order.
• The stalker or abuser may ignore it, and the police may do nothing to
enforce it.
• To learn about restraining orders in your area, call 1-800-799-7233
(SAFE).
NOTE: This information is for support; not a substitute for professional advice.
ELDER ABUSE AND NEGLECT

• Physical Abuse
o Physical elder abuse is non-accidental use of force against an elderly person that
results in physical pain, injury, or impairment.
• Emotional Abuse
o In emotional or psychological senior abuse, people speak to or treat elderly persons
in ways that cause emotional pain or distress.
• Sexual Abuse
o Sexual elder abuse is contact with an elderly person without the elder’s consent.
o Such contact can involve physical sex acts, but activities such as showing an
elderly person pornographic material, forcing the person to watch sex acts, or
forcing the elder to undress are also considered sexual elder abuse.
• Neglect or Abandonment by Caregivers
o Elder neglect, failure to fulfill a caretaking obligation, constitutes more than half
of all reported cases of elder abuse.
• Financial Exploitation
o This involves unauthorized use of an elderly person’s funds or property, either by
a caregiver or an outside scam artist.
• Healthcare Fraud and Abuse
o Carried out by unethical doctors, nurses, hospital personnel, and other professional
care providers, examples of healthcare fraud and abuse regarding elders include:
o Not providing healthcare, but charging for it
o Overcharging or double-billing for medical care or services
Rev.2101 52
SIGNS AND SYMPTOMS OF ELDER ABUSE

• The following are warning signs of some kind of elder abuse:
o Frequent arguments or tension between the caregiver and the elderly person.
o Changes in personality or behavior in the elder.
REPORTING ELDER ABUSE

• If you are an elder who is being abused, neglected, or exploited, tell at least one person.
o Tell your doctor, a friend, or a family member whom you trust.
o Other people care and can help you.
• You can also call Eldercare Locator at 1-800-677-1116
• or visit https://eldercare.acl.gov/
CHILD ABUSE AND NEGLECT

• Child abuse is more than bruises and broken bones.
• While physical abuse might be the most visible sign, other types of abuse, such as
emotional abuse or child neglect, also leave deep, long-lasting scars.
• Some signs of child abuse are subtler than others. However, by learning common
types of abuse and what you can do, you can make a huge difference in a child’s
life.
• The earlier abused children get help, the greater chance they have to heal from their
abuse and not perpetuate the cycle.
• Learn the signs and symptoms of child abuse and help break the cycle, finding out
where to get help for the children and their caregivers.
MYTHS AND FACTS ABOUT CHILD ABUSE AND NEGLECT
MYTH #1: It's only abuse if it's violent.

FACT: Physical abuse is just one type of child abuse.
o Neglect and emotional abuse can be just as damaging, and since they are
subtler, others are less likely to intervene.
MYTH #2: Only bad people abuse their children.
FACT: While it's easy to say that only "bad people" abuse their children, it's not
always so black and white.
o Not all abusers are intentionally harming their children.
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o Many have been victims of abuse themselves, and don’t know any other
way to parent.
o Others may be struggling with mental health issues or a substance abuse
problem.
MYTH #3: Child abuse doesn't happen in “good” families.
FACT: Child abuse doesn't only happen in poor families or bad neighborhoods.
o It crosses all racial, economic, and cultural lines.
o Sometimes, families who seem to have it all from the outside are hiding a
different story behind closed doors.
MYTH #4: Most child abusers are strangers.
FACT: While abuse by strangers does happen, most abusers are family members
or others close to the family.
MYTH #5: Abused children always grow up to be abusers.
FACT: It is true that abused children are more likely to repeat the cycle as adults;
unconsciously repeating what they experienced as children.
o On the other hand, many adult survivors of child abuse have a strong
motivation to protect their children against what they went through and
become excellent parents.
SIGNS AND SYMPTOMS OF EMOTIONAL CHILD ABUSE

• Excessively withdrawn, fearful, or anxious about doing something wrong.
• Shows extremes in behavior (extremely compliant or extremely demanding; extremely
passive or extremely aggressive).
• Doesn’t seem to be attached to the parent or caregiver.
• Acts either inappropriately adult (taking care of other children) or inappropriately infantile
(rocking, thumb-sucking, throwing tantrums).
SIGNS AND SYMPTOMS OF PHYSICAL CHILD ABUSE

• Frequent injuries or unexplained bruises, welts or cuts.
• Is always watchful and “on alert,” as if waiting for something bad to happen.
• Injuries appear to have a pattern such as marks from a hand or belt.
• Shies away from touch, flinches at sudden movements, or seems afraid to go home.
• Wears inappropriate clothing to cover up injuries, such as long-sleeved shirts on hot days.
Rev.2101 54
Warning Signs of Child Neglect

• Clothes are ill-fitting, filthy, or inappropriate for the weather.
• Hygiene is consistently bad (unbathed, matted and unwashed hair, noticeable body odor).
• Untreated illnesses and physical injuries.
• Is frequently unsupervised or left alone or allowed to play in unsafe situations and
environments.
• Is frequently late or missing from school.
Warning Signs of Child Sexual Abuse

• Trouble walking or sitting.
• Displays knowledge or interest in sexual acts inappropriate to his or her age, or even
seductive behavior.
• Makes strong efforts to avoid a specific person, without an obvious reason.
• Doesn’t want to change clothes in front of others or participate in physical activities.
• An STD or pregnancy, especially under the age of 14.
• Runs away from home.
TIPS FOR TALKING TO AN ABUSED CHILD

• Avoid denial and remain calm.
o A common reaction to news as unpleasant and shocking as child abuse is
denial.
o However, if you display denial to a child, or show shock or disgust at what
they are saying, the child may be afraid to continue and will shut down.
o As hard as it may be, remain as calm and reassuring as you can.
• Do NOT interrogate.
o Let the child explain to you in his or her own words what happened, but don’t
interrogate the child or ask leading questions.
o This may confuse and fluster the child and make it harder for them to continue
their story.
• Reassure the child that they did nothing wrong.
o It takes a lot for a child to come forward about abuse.
o Reassure him or her that you take what is said seriously, and that it is not the
child’s fault.
o
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• Safety comes first.

o If you feel that your safety or the safety of the child would be threatened if you
try to intervene, leave it to the professionals.
o You may be able to provide more support later after the initial professional
intervention.
BULLYING
Bullying in Children up to the age of 17
• Bullying is unwanted, aggressive behavior among school aged children that involves a
real or perceived power imbalance.
• The behavior is repeated, or has the potential to be repeated, over time.
• Both children who are bullied and who bully others may have serious, lasting problems.
• Bullying includes actions such as making threats, spreading rumors, attacking someone
physically or verbally, and excluding someone from a group on purpose.
• In order to be considered bullying, the behavior must be aggressive and include:
1) An Imbalance of Power:
o Children who bully use their power—such as physical strength, access to
embarrassing information, or popularity—to control or harm others.
o Power imbalances can change over time and in different situations, even if
they involve the same people.
2) Repetition:
o Bullying behaviors happen more than once or have the potential to happen
more than once.
There are three types of bullying:
1) Verbal bullying is saying or writing mean things.
o It includes: Teasing; Name-calling; Inappropriate sexual comments; Taunting;
Threatening to cause harm.
2) Social bullying, sometimes referred to as relational bullying, involves hurting
someone’s reputation or relationships.
o It includes: Leaving someone out on purpose; Telling other children not to be
friends with someone; Spreading rumors about someone; Embarrassing
someone in public.
3) Physical bullying involves hurting a person’s body or possessions.
o It includes: Hitting, kicking, pinching, spitting, tripping, pushing, taking or
breaking someone’s things, making mean or rude hand gestures.
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Bullying in Young Adults 18 years and over

• Behaviors that are traditionally considered bullying among school-aged youth often
require new attention and strategies in young adults and college students.
• Many of these behaviors are considered crimes under state and federal law and may
trigger serious consequences after the age of 18.
• Although media reports often call unwanted, aggressive behavior among young adults
“bullying,” this is not exactly accurate.
• Many state and federal laws address bullying-like behaviors in this age group under very
serious terms, such as hazing, harassment, and stalking.
CYBER-BULLYING
• Cyber bullying is bullying that takes place using electronic technology.
o Electronic technology includes devices and equipment such as cell phones,
computers, and tablets as well as communication tools including social media
sites, text messages, chat, and websites.
• Examples of cyber bullying include mean text messages or emails, rumors sent by email
or posted on social networking sites, and embarrassing pictures, videos, websites, or fake
profiles.
UNDERSTANDING AUTISM
• People on the autism spectrum may:
o Not understand what you say.
o Appear deaf.
o Be unable to speak or speak with difficulty.
o Engage in repetitive behaviors.
o Act upset for no apparent reason.
o Appear insensitive to pain.
o Appear anxious or nervous.
o Dart away from you unexpectedly.
o Engage in self-stimulating behaviors (e.g. hand flapping or rocking).
o Not understand the law, know right from wrong, or know the consequences of
his/her behavior.
• Helpful hints for interacting with someone who has autism:

o Speak slowly and use simple language.
o Use concrete terms.
o Repeat simple questions.
Rev.2101 57
o Allow time for responses.

o Give lots of praise.
o Do not attempt to physically block self-stimulating behavior.
o Remember that each individual with autism is unique and may act differently
than others.
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CHAPTER 7
INTRODUCTION TO ADDICTION, ALCOHOLISM AND ABUSE
One of the biggest challenges of a chaplain is to deal with someone and/or the family of someone
who abuses drugs and/or is addicted to drugs.
5 MYTHS AND FACTS ABOUT DRUG ADDICTION AND SUBSTANCE ABUSE
MYTH #1: Overcoming addiction is simply a matter of willpower. You can stop using
drugs if you really want to.
FACT: Prolonged exposure to drugs alters the brain in ways that result in
powerful cravings and a compulsion to use. These brain changes make it
extremely difficult to quit by sheer force of will.
MYTH #2: Addiction is a disease; there’s nothing you can do about it.
FACT: Most experts agree that addiction is a brain disease, but that doesn’t mean
you’re a helpless victim. The brain changes associated with addiction can be
treated and reversed through therapy, medication, exercise, and other treatments.
MYTH #3: Addicts have to hit rock bottom before they can get better.
FACT: Recovery can begin at any point in the addiction process—and the earlier
the better. The longer drug abuse continues, the stronger the addiction becomes
and the harder it is to treat. Don’t wait to intervene until the addict has lost it all.
MYTH #4: You can’t force someone into treatment; they have to want help.
FACT: Treatment doesn’t have to be voluntary to be successful. People who are

pressured into treatment by their family, employer, or the legal system are just as
likely to benefit as those who choose to enter treatment on their own. As they
sober up and their thinking clears, many formerly resistant addicts decide they
want to change.
MYTH #5: Treatment didn’t work before, so there’s no point trying again; some cases
are hopeless.
FACT: Recovery from drug addiction is a long process that often involves
setbacks. Relapse doesn’t mean that treatment has failed or that you’re a lost
cause. Rather, it’s a signal to get back on track, either by going back to treatment
or adjusting the treatment approach.
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Signs and symptoms of drug abuse and drug addiction:
• You’re neglecting your responsibilities at school, work, or home (e.g. flunking

classes, skipping work, neglecting your children) because of your drug use.
• You’re using drugs under dangerous conditions or taking risks while high, such
as driving while on drugs, using dirty needles, or having unprotected sex.
• Your drug use is getting you into legal trouble, such as arrests for disorderly
conduct, driving under the influence, or stealing to support a drug habit.
• Your drug use is causing problems in your relationships, such as fights with
your partner or family members, boss and co-workers, or friends.
• You’ve built up a drug tolerance. You need to use more of the drug to experience
the same affects you used to with smaller amounts.
• You take drugs to avoid or relieve withdrawal symptoms. If you go too long
without drugs, you experience symptoms such as nausea, restlessness, insomnia,
depression, sweating, shaking, and anxiety.
• You’ve lost control over your drug use. You often do drugs or use more than you
planned, even though you told yourself you wouldn’t. You may want to stop using,
but you feel powerless.
• Your life revolves around drug use. You spend a lot of time using and thinking
about drugs, figuring out how to get them, and recovering from the drug’s effects.
• You’ve abandoned activities you used to enjoy, such as hobbies, sports, and
socializing, because of your drug use.
• You continue to use drugs, despite knowing it’s hurting you. It’s causing major
problems in your life—blackouts, infections, mood swings, depression, paranoia—
but you use anyway.
The most commonly abused drugs and their signs and symptoms:
• Almost all drugs have the potential for addiction and abuse, from caffeine to
prescription medication.
• However, the majority of non-alcohol related addictions are due to a short list of
drugs including sleeping pills, painkillers, cocaine, marijuana,
methamphetamine, and heroin.
Physical warning signs of drug abuse:

Bloodshot eyes or pupils that are larger or smaller than usual.
Changes in appetite or sleep patterns. Sudden weight loss or weight gain.
Deterioration of physical appearance and personal grooming habits.
Unusual smells on breath, body, or clothing.
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Tremors, slurred speech, or impaired coordination. (Note: Check for

signs of a stroke)
Behavioral signs of drug abuse:

o Drop in attendance and performance at work or school.
o Unexplained need for money or financial problems. May borrow or steal to get
it.
o Engaging in secretive or suspicious behaviors.
o Sudden change in friends, favorite hangouts, and hobbies.
o Frequently getting into trouble (fights, accidents, illegal activities).
Warning Signs of Teen Drug Use:

o Being secretive about friends, possessions, and activities.
o New interest in clothing, music, and other items that highlight drug use.
o Demanding more privacy; locking doors; avoiding eye contact; sneaking
around.
o Skipping class; declining grades; suddenly getting into trouble at school.
o Missing money, valuables, or prescriptions.
o Acting uncharacteristically isolated, withdrawn, or depressed.
o Using incense, perfume, or air freshener to hide the smell of smoke or drugs.
o Using eye drops to mask bloodshot eyes or dilated pupils.
HELP AND SUPPORT FOR DRUG ADDICTION

• Visit Narcotics Anonymous or Cocaine Anonymous to find a meeting in your
area.
• Call 1-800-662-HELP (4357) to reach a free referral helpline from the Substance
Abuse and Mental Health Services Administration.
ALCOHOLISM AND ALCOHOL ABUSE

• Much like drug/substance abuse and drug addiction, alcoholism and alcohol abuse
is a pandemic in today’s society.
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FIVE MYTHS AND FACTS ABOUT ALCOHOLISM
MYTH #1: I can stop drinking anytime I want to.
FACT: Maybe you can; more likely, you can’t. Either way, it’s just an excuse to
keep drinking. The truth is, you don’t want to stop. Telling yourself you can quit
makes you feel in control, despite all evidence to the contrary and no matter the
damage it’s doing.
MYTH #2: My drinking is my problem. I’m the one it hurts, so no one has the right to
tell me to stop.
FACT: It’s true that the decision to quit drinking is up to you. But you are
deceiving yourself if you think that your drinking hurts no one else but you.
Alcoholism affects everyone around you— especially the people closest to you.
Your problem is their problem.
MYTH #3: I don’t drink every day, so I can’t be an alcoholic OR I only drink wine or
beer, so I can’t be an alcoholic.
FACT: Alcoholism is NOT defined by what you drink, when you drink it, or even
how much you drink. It is the EFFECTS of your drinking that define a problem. If
your drinking is causing problems in your home or work life, you have a drinking
problem and may be an alcoholic— whether you drink daily or only on the
weekends, down shots of tequila or stick to wine, drink three bottles of beers a day
or three bottles of whiskey.
MYTH #4: I’m not an alcoholic because I have a job and I’m doing okay.
FACT: You don’t have to be homeless and drinking out of a brown paper bag to
be an alcoholic. Many alcoholics are able to hold down jobs, get through school,
and provide for their families. Some are even able to excel. Just because you’re a
high-functioning alcoholic doesn’t mean you’re not putting yourself or others in
danger. Over time, the effects will catch up with you.
MYTH #5: Drinking is not a “real” addiction like drug abuse.
FACT: Alcohol is a drug, and alcoholism is every bit as damaging as drug

addiction. Alcohol addiction causes changes in the body and brain, and long-term
alcohol abuse can have devastating effects on your health, your career, and your
relationships. Alcoholics go through physical withdrawal when they stop drinking,
just like drug users do when they quit.
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SIGNS AND SYMPTOMS OF ALCOHOL ABUSE

Repeatedly neglecting your responsibilities at home, work, or school
because of your drinking. For example, performing poorly at work,
flunking classes, neglecting your kids, or skipping out on commitments
because you’re hung over.
Using alcohol in situations where it’s physically dangerous, such as
drinking and driving, operating machinery while intoxicated, or mixing
alcohol with prescription medication against doctor’s orders.
Experiencing repeated legal problems on account of your drinking.
For example, getting arrested for driving under the influence or for drunk
and disorderly conduct.
Continuing to drink even though your alcohol use is causing
problems in your relationships. Getting drunk with your buddies, for
example, even though you know your wife will be very upset, or fighting
with your family because they dislike how you act when you drink.
Drinking as a way to relax or de-stress. Many drinking problems start
when people use alcohol to self-soothe and relieve stress. Getting drunk
after every stressful day, for example, or reaching for a bottle every time
you have an argument with your spouse or boss.
Lost control over your drinking. You often drink more alcohol than
you wanted to, for longer than you intended, despite telling yourself you
wouldn’t.
Want to quit drinking, but you can’t. You have a persistent desire to
cut down or stop your alcohol use, but your efforts to quit have been
unsuccessful.
Given up other activities because of alcohol. You’re spending less
time on activities that used to be important to you (hanging out with
family and friends, going to the gym, pursuing your hobbies) because of
your alcohol use.
Alcohol takes up a great deal of your energy and focus. You spend a
lot of time drinking, thinking about it, or recovering from its effects. You
have few if any interests or social involvements that don’t revolve
around drinking.
Drinking even though you know it’s causing problems. For example,
you recognize that your alcohol use is damaging your marriage, making
your depression worse, or causing health problems, but you continue to
drink anyway.
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HELPING SOMEONE WITH A DRUG OR ALCOHOL PROBLEM

• Speak up. Talk to the person about your concerns and offer your help and
support. The earlier addiction is treated, the better. Don’t wait for the person to hit
rock bottom! Be prepared for excuses and denial with specific examples of behavior
that has you worried.
• Take care of yourself. Don’t get so caught up in someone else’s drug
problem that you neglect your own needs. Make sure you have people you can talk
to and lean on for support.
And stay safe. Don’t put yourself in dangerous situations.
• Avoid self-blame. You can support a person with a substance abuse
problem and encourage treatment, but you can’t force an addict to change. You can’t
control anyone’s decisions. Let the person accept responsibility for his or her
actions, an essential step along the way to recovery for drug addiction.
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CHAPTER 8
COPING WITH LOSS
GRIEVING AND BEREAVEMENT
• Grief is a natural response to loss.
It is the emotional suffering you feel when something or someone you

love is taken away.
You may associate grief with the death of a loved one – this type of loss
may often cause the most intense grief, but any loss can cause grief.
• Grieving is a personal and highly individual experience.
• How you grieve depends on many factors, including:
your personality and coping style, your life experience, your faith, and
the nature of the loss.
• The grieving process takes time.
Healing happens gradually; it can’t be forced or hurried – and there is

no “normal” timetable for grieving.
Some people start to feel better in weeks or months. For others, the
grieving process is measured in years.
Whatever your grief experience, it’s important to be patient with yourself
and allow the process to naturally unfold.
MYTHS AND FACTS ABOUT GRIEF
MYTH #1: The pain will go away faster if you ignore it.
FACT: Trying to ignore your pain or keep it from surfacing will only make it worse
in the long run. For real healing, it is necessary to face your grief and actively deal
with it.
MYTH #2: It’s important to be “be strong” in the face of loss.
FACT: Feeling sad, frightened, or lonely is a normal reaction to loss.
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Crying doesn’t mean you are weak. You don’t need to “protect” your family or
friends by putting on a brave front. Showing your true feelings can help them and
you.
MYTH #3: If you don’t cry, it means you aren’t sorry about the loss.
FACT: Crying is a normal response to sadness, but it’s not the only one. Those
who don’t cry may feel the pain just as deeply as others. They may simply have
other ways of showing it.
MYTH #4: Grief should last about a year.
FACT: There is no right or wrong time frame for grieving. How long it takes can
differ from person to person.
COMMON SYMPTOMS OF GRIEF:
Shock and disbelief

o Right after a loss, it can be hard to accept what happened. You may feel
numb, have trouble believing that the loss really happened or even deny
the truth. If someone you love has died, you may keep expecting them
to show up, even though you know they’re gone.
Sadness
o Profound sadness is probably the most universally experienced
symptom of grief. You may have feelings of emptiness, despair,
yearning, or deep loneliness. You may also cry a lot or feel emotionally
unstable.
Guilt
o You may regret or feel guilty about things you did or didn’t say or do.
You may also feel guilty about certain feelings (e.g. feeling relieved
when the person died after a long, difficult illness). After a death, you
may even feel guilty for not doing something to prevent the death, even
if there was nothing more you could have done.
Anger
o Even if the loss was nobody’s fault, you may feel angry and resentful.
If you lost a loved one, you may be angry at yourself, God, the doctors,
or even the person who died for abandoning you. You may feel the need
to blame someone for the injustice that was done to you.
Fear
o A significant loss can trigger a host of worries and fears. You may feel
anxious, helpless, or insecure. You may even have panic attacks. The
death of a loved one can trigger fears about your own mortality, of
facing life without that person, or the responsibilities you now face
alone.
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Physical symptoms
o We often think of grief as a strictly emotional process, but grief
often involves physical problems, including fatigue, nausea,
lowered immunity, weight loss or weight gain, aches and pains, and
insomnia.
TIPS FOR COPING WITH GRIEF AND LOSS:
Turn to friends, colleagues and family members.
o Now is the time to lean on the people who care about you, even if
you take pride in being strong and self-sufficient.
o Draw loved ones close, rather than avoiding them, and accept the
assistance that’s offered.
o Oftentimes, people want to help but don’t know how, so tell them
what you need – whether it’s a shoulder to cry on or help with
funeral arrangements.
Draw comfort from your faith.
o If you follow a religious tradition, embrace the comfort its mourning

rituals can provide.
o Spiritual activities that are meaningful to you – such as praying,
meditating, or going to church – can offer solace.
o If you’re questioning your faith in the wake of the loss, talk to a
clergy member or others in your religious community.
Join a support group.
• Grief can feel very lonely, even when you have loved ones around.
• Sharing your sorrow with others who have experienced similar losses can
help.
• To find a bereavement support group in your area, contact local hospitals,
hospices, funeral homes, and counseling centers.
Talk to a therapist or grief counselor.
• If your grief feels like too much to bear, call a mental health professional
with experience in grief counseling.
• An experienced therapist can help you work through intense emotions and
overcome obstacles to your grieving.
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Face your feelings.
• You can try to suppress your grief, but you can’t avoid it forever.
• In order to heal, you have to acknowledge the pain.
• Trying to avoid feelings of sadness and loss only prolongs the grieving
process.
• Unresolved grief can also lead to complications such as depression, anxiety,
substance abuse, and health problems.
Express your feelings in a tangible or creative way.
• Write about your loss in a journal.

• If you’ve lost a loved one, write a letter saying the things you never got to
say.
• Make a scrapbook or photo album celebrating the person’s life
• Get involved in a cause or organization that was important to him or her.
Look after your physical health.
• The mind and body are connected. When you feel good physically, you’ll
also feel better emotionally.
• Combat stress and fatigue by getting enough sleep, eating right, and
exercising.
• Don’t use alcohol or drugs to numb the pain of grief or lift your mood
artificially.
Don’t let anyone tell you how to feel, and don’t tell yourself how to feel either.
• Your grief is your own, and no one else can tell you when it’s time to “move
on” or “get over it.”
• Let yourself feel whatever you feel without embarrassment or judgment.
▪ It’s okay to be angry, to yell at the heavens, to cry or not to
cry.
▪ It’s also okay to laugh, to find moments of joy, and to let go
when you’re ready.
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Plan ahead for grief “triggers”.
• Anniversaries, holidays, and milestones can reawaken memories and

feelings.
▪ Be prepared for an emotional wallop, and know that it’s
completely normal.
• If you’re sharing a holiday or lifecycle event with other relatives, talk to

them ahead of time about their expectations and agree on strategies to honor
the person you loved.
ABOUT MENTAL ILLNESS
• A mental illness is a medical condition that disrupts a person's thinking, feeling,

mood, ability to relate to others and daily functioning.
• Just as diabetes is a disorder of the pancreas, mental illnesses are medical

conditions that often result in a diminished capacity for coping with the
ordinary demands of life.
• Mental illnesses can affect persons of any age, race, religion or income.
•
▪ Mental illnesses are not the result of personal weakness, lack of
character or poor upbringing.
▪ Mental illnesses are treatable. Most people diagnosed with a serious
mental illness can experience relief from their symptoms by actively
participating in an individual treatment plan.
• Serious mental illnesses include major depression, schizophrenia, bipolar
disorder, obsessive compulsive disorder (OCD), panic disorder, posttraumatic
stress disorder (PTSD) and borderline personality disorder (BPD).
The good news about mental illness is that recovery is possible.
The Following is a List of The More Common Mental Illnesses:
• Depression:
Major depression is a mood state that goes well beyond temporarily feeling sad or
blue.
It is a serious medical illness that affects one’s thoughts, feelings, behavior, mood
and physical health.
Depression is a life-long condition in which periods of wellness alternate with
recurrences of illness.
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• Schizophrenia:
Schizophrenia is a serious mental illness that affects 2.4 million American adults
over the age of 18.
• Although it affects men and women with equal frequency, schizophrenia
most often appears in men in their late teens or early twenties, while it
appears in women in their late twenties or early thirties.
Finding the causes for schizophrenia proves to be difficult as the cause and course
of the illness is unique for each person.
Because the illness may cause unusual, inappropriate and sometimes unpredictable
and disorganized behavior, people who are not effectively treated are often shunned
and the targets of social prejudice.
The apparent erratic behavior is often caused by the delusions and hallucinations
that are symptoms of schizophrenia.
Along with medication, psychosocial rehabilitation and other community-based
support can help those with schizophrenia go on to lead meaningful and satisfying
lives.
A lack of appropriate services devoted to individuals living with schizophrenia has
left many improperly placed in jails and prisons without the help they need.
• Bipolar Disorder:
Bipolar disorder is a chronic illness with recurring episodes of mania and
depression that can last from one day to months.
This mental illness causes unusual and dramatic shifts in mood, energy and the
ability to think clearly.
Cycles of high (manic) and low (depressive) moods may follow an irregular pattern
that differs from the typical ups and downs experienced by most people.
The symptoms of bipolar disorder can have a negative impact on a person’s life.
Damaged relationships or a decline in job or school performance are potential
effects, but positive outcomes are possible.
• Obsessive Compulsive Disorder (OCD):

Obsessions are intrusive, irrational thoughts, unwanted ideas or impulses that
repeatedly appear in a person's mind.
The person will experience repeated disturbing thoughts such as:
• “My hands must be contaminated; I need to wash them.”
• “I may have left the gas stove on; I need to go check it fast.”
• “I am going to injure my child by accident.”
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• “I need to be very careful or else something bad will happen.”

On one level, the person experiencing these thoughts knows their obsessions are
irrational. But on another level, he or she fears these thoughts might be true.
Trying to avoid such thoughts creates great anxiety, distress and dysfunction.
Compulsions are repetitive rituals such as hand washing, counting, checking,

hoarding or arranging.
An individual can repeat these actions many times throughout the day and
performing these actions releases anxiety, but only momentarily.
People with OCD feel they must perform these compulsive rituals or something
bad will happen to them or their loved ones.
• Panic Disorder:
People with panic disorder have sudden and repeated attacks of fear that last for
several minutes. Sometimes symptoms may last longer.
These are called panic attacks.
• Panic attacks are characterized by a fear of disaster or of losing control even
when there is no real danger.
• A person may also have a strong physical reaction during a panic attack. It
may feel like having a heart attack.
• Panic attacks can occur at any time, and many people with panic disorder
worry about and dread the possibility of having another attack.
• A person with panic disorder may become discouraged and feel ashamed
because he or she cannot carry out normal routines like going to the grocery
store or driving. Having panic disorder can also interfere with school or
work.
• Panic disorder often begins in the late teens or early adulthood.
• More women than men have panic disorder. But not everyone who
experiences panic attacks will develop panic disorder.
• Post-Traumatic Stress Disorder (PTSD):

PTSD can affect many different people, from survivors of rape and survivors of
natural disasters to military service men and women.
Roughly 10 percent of women and 5 percent of men are diagnosed with PTSD in
their lifetimes, and many others will experience some adverse effects from trauma
at some point in their lives.
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According to the National institute of Mental Health (NIMH), about 1 in 30 adults

in the U.S. suffer from PTSD each year—and that risk is much higher in veterans
of war.
The loss of a loved one or the limitations resulting from an illness may cause trauma
but the shock of such events is not in itself abnormal.
PTSD includes both an event that threatens injury to self or others and a response
to those events that involves persistent fear, helplessness or horror.
• Borderline Personality Disorder (BPD):

Borderline Personality Disorder (BPD) is an often misunderstood, serious mental
illness characterized by pervasive instability in moods, interpersonal relationships,
self-image and behavior.
It is a disorder of emotional dysregulation.
• This instability often disrupts family and work, long-term planning and the
individual’s sense of self-identity.
While less well known than schizophrenia or bipolar disorder (manic-depressive
illness), BPD is just as common, affecting between 1 - 2 percent of the general
population.
COMMUNICATING WITH A PERSON WITH MENTAL ILLNESS
• When communicating with a person with mental illness, observe the following protocols:
o Be respectful to the person.
o When someone feels respected and heard, they are more likely to
return respect and consider what you have to say.
• If they are experiencing events like hallucinations, be aware that the hallucinations or the
delusions they experience are their reality.
o You will not be able to talk them out of their reality.
o They experience the hallucinations or delusional thoughts as real
and are motivated by them.
o Communicate that you understand that they experience those
events.
o Do not pretend that you experience them.
• Some people with paranoia may be frightened, so be aware that they may need more
body space than you.
• Do not assume that they are not smart and will believe anything you tell them.
• Mental illness has nothing to do with the person's intelligence level.
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• Do not lie to them, as it will usually break any rapport you might want to establish.
• Do not just pass them on to another person like a "hot potato" to just to get rid of them.
o This may save you time in the short run, but may come back to
haunt you later, or cause problems for someone else.
o Anyone who is passed unnecessarily from one person to another
can become angry or violent.
o Refer them to someone else only if it is an appropriate referral.
• Listen to the person and try to understand what he/she is communicating.
o Often, if you do not turn off your communicating skills, you will
be able to understand.
o Find out what reality-based needs you can meet.
• If needed, set limits with the person as you would others.
o For example, "I only have five minutes to talk to you" or "If you
scream, I will not be able to talk to you."
• Keep a current list of community resources, like shelters, food programs, and mental
health services that you can suggest to them (if they need it).
o Some people will not accept the suggestion, but some will.
• Call for help (police, security, or colleagues) if you feel physically threatened or need
help de-escalating the person.
DEATH NOTIFICATION PROCEDURES
Note: Notifications should only be made upon the official request of the agency in-charge.
• Always make death notification in person, never by telephone or two-way radio.

o It is very important to provide the survivor with a human presence
or “presence of compassion.”
o Arrange the death notification to be made in person, even if the
survivor lives far away, either by contacting the Medical
Examiner’s Office or law enforcement agency.
• Provide notification as soon as possible.
o Obtain positive identification of the deceased.
o Notify next of kin and others living in the same household,
including roommates and unmarried partners.
• Mistaken death notifications have caused unnecessary trauma.
o No one should learn of the death of a loved one from the media.
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o Be certain of the deceased’s identity.

o Determine the deceased person’s next of kin and gather detailed
information, regarding the circumstances of the death, about
survivor’s health risks, and whether other persons are likely to be
present at the notification.
• Always try to have two people present to make the death notification.
❖ Ideally, a law enforcement officer (in uniform), the medical examiner,
chaplain, victim service counselor, family doctor, clergy person,
and/or close friend should be considered in assisting with the
notification.
❖ A female/male team is often advantageous.
• Take separate vehicles if possible.
❖ Having two vehicles present provides flexibility.
❖ The chaplain may be able to stay longer to help contact other family or
friends for support.
❖ Before arrival at the notification site, the team should decide who will
speak, what will be said, and how much information will be
disseminated.
• Those giving notice should clearly identify themselves, identify the survivor(s),
present credentials and ask to come in.
❖ Do not make the notification at the doorstep.
❖ Request to enter. Ask the survivor to be seated.
❖ Request that underage children leave the room.
• Children may be notified separately, if requested. The presence of
the team has already caused alarm.
• Give the notification directly and in plain language.
❖ Begin by saying, “I have some very bad news to tell you. I am sorry,
but…”
❖ Speak slowly, giving as many details as possible.
❖ Avoid vague expressions such as “Sally was lost” or “passed away.”
❖ Instead, say: “Your daughter, Sally, was in a car crash, and she was
killed.” “Your husband, Tom, was shot today, and he died.” “Your
father, Bill, had a heart attack at his work place, and he did not
survive.”
❖ Call the deceased by name–rather than “the body.”
• Answer the survivor’s questions directly.
❖ If you don’t know the answer to a question, say so.
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• Inform the survivor(s) that you will provide the information once
it becomes available, and make certain to do so.
❖ There are few consoling words that survivors find helpful–but it is
always appropriate to say, “I am sorry this happened to you.”
• Remember: Your presence and compassion are the most important resources you
bring to a death notification.
• Remain sensitive to the survivor’s emotions and your own.
❖ Never try to “talk survivors out of their grief” or offer false hope.
❖ Be careful not to impose your personal religious beliefs.
❖ Such statements as: “It was God’s will,” “She led a full life,” and “I
understand what you are going through” are generally viewed as
offensive and insensitive to one’s grief.
❖ Take time to provide information, support, and direction. Never simply
notify and leave.
❖ Do not take the deceased’s personal belongings with you at the time of
notification.
• Survivors often need time, even days, before accepting such items.
• Please note that they should never be delivered in a trash bag.
• Survivors should be informed how to recover loved one’s
belongings if they are in the custody of law enforcement officials.
• Survivors bear the burden of inevitable responsibilities.
❖ You can help the survivor(s) by offering to provide immediate
assistance.
❖ Offering to call a friend or family member is one way.
• Stay until the support person arrives.
❖ The survivor(s) may have a hard time remembering what is said and
done.
• Writing down the names of those contacted is helpful.
• The survivor(s) should also be informed of any opportunity to view a loved one’s
body.
❖ If this is possible, the survivor(s) should be informed of the condition
of the deceased’s body and of any forensic restrictions that may apply.
❖ Viewing the deceased’s body should be the survivor’s choice.
❖ Providing accurate information in advance will help the survivor(s)
make that decision.
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❖ The survivor(s) may choose to see the body immediately, and this
should be allowed if possible; even a hand or foot exposed under a
protective covering can help bring closure.
• Copies of a Community Resource Information Sheet and Survivor Intake Form are
provided in the back of this manual.
❖ These forms record basic information about survivors and their wishes.
❖ You should complete the forms, sign them, and keep them with the
report or investigation file.
• Always leave a contact name and telephone number.
❖ Re-contact the survivor the next day.
❖ If the death occurred in another county or state, leave the name and
telephone number of a contact person nearest the survivor(s).
❖ Most survivors are confused and some might even feel abandoned
after the initial notification. Many will want clarification of
information provided or may need further direction.
❖ The notification team should plan and verify any and all follow-up
assignments.
• Survivors often must be notified at their work site.
❖ When making a death notification at a work site, ask to speak to the
manager or supervisor, and ask if the person to be notified is available.
❖ Ask the manager or supervisor to arrange for a private room in which to
make the death notification.
❖ Follow the basic notification procedures described above: in person, in
a timely manner, in pairs, in plain language, and with compassion.
❖ Allow the survivor time to react to the news and respond with your
support.
❖ Let the survivor determine what he or she wishes to tell the manager or
supervisor regarding the death.
❖ Offer to notify the supervisor, and to arrange transportation to the
survivor(s) home, if necessary.
Death Notification in a Hospital Setting

• The principles of death notification described above apply in the hospital setting.
Here are several additional points:
❖ Find a quiet room in which the notification can be made and be certain
the survivor(s) are seated. (Do not make the notification in a crowded
hall or waiting room.)
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❖ If possible, make arrangements for a doctor to be present or available

shortly after to answer medical questions or concerns.
❖ Inform simply and directly.
o Provide assistance and guidance:
❖ Ask survivor(s) if they wish to spend time with the body of their loved
one.
❖ Explain the procedure if identification of the deceased is necessary.
❖ Explain about autopsy or organ donation, if appropriate.
❖ Volunteer to help notify others. Make a list of any calls made.
❖ Refer the media to the investigating officer or victim service advocate.
❖ Do not leave survivors alone. Make certain someone accompanies
them at all times.
❖ Make certain that the survivor(s) has your name and telephone
number.
❖ Contact the survivor(s) the next day.
Death Notification Specific to Suicide

• In the case of a suicide, it is important that the person making the death notification
be able to do so in a non-judgmental manner.
• The one giving notice should be someone who is familiar with both the officer and
his/her family.
❖ This person is best prepared to provide answers and support based on
the needs of the family.
❖ The one’s giving notice should not be afraid to use the word “suicide.”
❖ Failure to do so communicates to the survivors that it is something to
be ashamed of.
❖ Make eye contact.
❖ Use “open ended” statements. Avoid questions that require a “yes” or
“no” answer (closed statement questions).
Follow-up:
• Make frequent visits to the survivor and his/her family.
❖ Make contact with those closest to the officer and encourage co-
workers to contact the deceased’s family.
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❖ It is extremely important for the survivors to try to put the “pieces”

together to help better understand the behavior and events that
occurred in the weeks or months prior to the deceased’s suicide.
❖ Expect anger. Do not be afraid to talk about the individual–reflect
upon the way they lived, as well as the way they died.
❖ It is important to the deceased’s family to know that other people miss
their loved one too.
❖ Help prepare the co-workers to deal with family’s questions.
❖ Keep in contact with them and include them in your social functions.
❖ It is important for them to feel like they are still a part of the “Police
Family.”
How Survivors Respond to Death Notification

• Physical Shock:
❖ Persons learning of the death of a loved one may experience symptoms
such as tremors and a sudden decrease in blood pressure.
❖ Shock is a medical emergency–help should be summoned.
❖ Some factors that affect reactions are:
• Intensity of the event (for example, violent death vs. heart attack).
• Survivor’s ability to comprehend the event.
❖ Have as much information available as possible, including the
survivor’s medical and emotional history.
• Other general reactions to death notification:
• Even if there is no physical or emotional response, the death of a loved one
creates a crisis for the surviving family member(s).
❖ They will need to express their feelings;
❖ will need calm but reassuring authority;
❖ will need help in determining what steps they need to take next;
❖ and will need to begin restoring control by making certain choices.
• These needs can be met through the humane, patient, and non-judgmental
approach of the one giving notice.
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CHAPTER 9
CONFLICT RESOLUTION
ANGER MANAGEMENT
Note: Getting angry and not having control over your anger are two totally different issues.
MYTHS AND FACTS ABOUT ANGER
MYTH #1: I shouldn’t “hold in” my anger. It’s healthy to vent and let it out.
FACT: While suppressing and ignoring anger is unhealthy, venting is no better.

o Anger is not something you have to “let out” in an aggressive way in order
to avoid blowing up.
o In fact, outbursts and tirades only fuel the fire and reinforce your anger
problem.
MYTH #2: Anger, aggression, and intimidation help me earn respect and get what I
want.
FACT: True power doesn’t come from bullying others.
o People may be afraid of you, but they won’t respect you if you can’t control
yourself or handle opposing viewpoints.
o Others will be more willing to listen to you and accommodate your needs if
you communicate in a respectful way.
MYTH #3: I can’t help myself. Anger isn’t something you can control.
FACT: You can’t always control the situation you’re in or how it makes you feel,
but you can control how you express your anger.
o And you can express your anger without being verbally or physically
abusive.
o Even if someone is pushing your buttons, you always have a choice about
how to respond.
MYTH #4: Anger management is about learning to suppress your anger.
Rev.2101 79
FACT: Never getting angry is not a good goal.

o Anger is normal, and it will come out regardless of how hard you try to
suppress it.
o Anger management is all about becoming aware of your underlying feelings
and needs and developing healthier ways to manage them.
o Rather than trying to suppress your anger, the goal is to express it in
constructive ways.
CONFLICT RESOLUTION
a. Conflict is a normal and necessary part of healthy relationships. After all, two
people can’t be expected to agree on everything at all times.
b. Learning how to deal with conflict— rather than avoiding it—is crucial.
c. When conflict is mismanaged, it can harm a relationship.
d. In order to successfully resolve conflicts, you will need to learn and practice
two core skills:
1) The ability to quickly reduce stress in the moment.
2) The ability to remain comfortable enough with your emotions to react
in constructive ways even in the midst of an argument or a perceived
attack.
UNDERSTANDING CONFLICT
• A conflict is more than just a disagreement.
o It is a situation in which one or both parties perceive a threat (whether or not the
threat is real).
• Conflicts continue to fester when ignored.
o Because conflicts involve perceived threats to our well-being and survival, they
stay with us until we face and resolve them.
• We respond to conflicts based on our perceptions of the situation.
o Not necessarily to an objective review of the facts.
o Our perceptions are influenced by our life experiences, culture, values, and beliefs.
• Conflicts trigger strong emotions.
o If you aren’t comfortable with your emotions or able to manage them in times of
stress, you won’t be able to resolve conflict successfully.
Rev.2101 80
• Conflicts are an opportunity for growth.

o When you’re able to resolve conflict in a relationship, it builds trust.
▪ You can feel secure, knowing your relationship can survive challenges and
disagreements.
RESOLVING CONFLICTS
• Manage stress quickly while remaining alert and calm.
o By staying calm, you can accurately read and interpret verbal and nonverbal
communication.
• Control emotions and behavior.
o When you’re in control of your emotions, you can communicate your needs without
threatening, frightening, or punishing others.
• Pay attention to the feelings being expressed as well as the spoken words of others.
• Be aware of and respectful of differences.
o By avoiding disrespectful words and actions, you can resolve the problem faster.
SUICIDE PREVENTION
A suicidal person may not ask for help, but that doesn't mean that help isn't wanted.
Most people who commit suicide don't want to die—they just want to stop hurting.
Suicide prevention starts with recognizing the warning signs and taking them seriously.
If you think a friend or family member is considering suicide, you might be afraid to bring
up the subject. But talking openly about suicidal thoughts and feelings can save a life.
Speak up if you're concerned and seek professional help immediately! Through
understanding, reassurance, and support, you can help your loved one overcome thoughts
of suicide.
Hotline: 1-800-SUICIDE (1-800-784-2433)
MYTHS AND FACTS ABOUT SUICIDE

MYTH #1: People who talk about suicide won't really do it.
FACT: Almost everyone who commits or attempts suicide has given some clue or
warning.
o Do not ignore suicide threats. Statements like "you'll be sorry when I'm dead," "I
can't see any way out," — no matter how casually or jokingly said may indicate
serious suicidal feelings.
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MYTH #2: Anyone who tries to kill him/herself must be crazy.

FACT: Most suicidal people are not psychotic or insane.
o They may be upset, grief-stricken, depressed or despairing, but extreme distress
and emotional pain are not necessarily signs of mental illness.
MYTH #3: If a person is determined to kill him/herself, nothing is going to stop him/her.
FACT: Even the most severely depressed person has mixed feelings about death, wavering
until the very last moment between wanting to live and wanting to die.
o Most suicidal people do not want death; they want the pain to stop.
o The impulse to end it all, however overpowering, does not last forever.
MYTH #4: People who commit suicide are people who were unwilling to seek help.
FACT: Studies of suicide victims have shown that more than half had sought medical
help within six months before their deaths.
MYTH #5: Talking about suicide may give someone the idea.
FACT: You don't give a suicidal person morbid ideas by talking about suicide.
o The opposite is true — bringing up the subject of suicide and discussing it openly
is one of the most helpful things you can do.
WARNING SIGNS OF SUICIDE

Note: Take any suicidal talk or behavior seriously. It's not just a warning sign that the person is
thinking about suicide — it's a cry for help.
• Talking about suicide

o Any talk about suicide, dying, or self-harm.
o Includes: "I wish I hadn't been born," "If I see you again...," and "I'd be better off
dead."
• Seeking out lethal means
o Looking for ways to commit suicide.
o Seeking access to guns, pills, knives, or other objects that could be used in a suicide
attempt.
• Preoccupation with death
o Unusual focus on death, dying, or violence.
o Writing poems or stories about death.
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• No hope for the future

o Feelings of helplessness, hopelessness, and being trapped ("There's no way out").
o Belief that things will never get better or change.
• Self-loathing, self-hatred
o Feelings of worthlessness, guilt, shame, and self-hatred.
o Feeling like a burden ("Everyone would be better off without me").
• Getting affairs in order
o Making out a will.
o Giving away prized possessions.
o Making arrangements for family members.
• Saying goodbye
o Unusual or unexpected visits or calls to family and friends.
o Saying goodbye to people as if they won't be seen again.
• Withdrawing from others
o Withdrawing from friends and family.
o Increasing social isolation. Desire to be left alone.
• Self-destructive behavior
o Increased alcohol or drug use, reckless driving, unsafe sex.
o Taking unnecessary risks as if they have a "death wish".
• Sudden sense of calm
o A sudden sense of calm and happiness after being extremely depressed can mean
that the person has made a decision to commit suicide.
TALKING TO A PERSON ABOUT SUICIDE

• If you are unsure whether someone is suicidal, the best way to find out is to ask.
o You can't make a person suicidal by showing that you care.
o In fact, giving the individual the opportunity to express his or her feelings may
prevent a suicide attempt.
o The person may even be relieved that you brought up the issue.
• Here are some questions you can ask:

Have you ever thought that you'd be better off dead or that if you died, it wouldn't
matter?
Rev.2101 83
Have you thought about harming yourself?

Are you thinking about suicide?
RESPOND QUICKLY IN A CRISIS

• If a suicide attempt seems imminent, call a local crisis center, dial 911, or take the person
to an emergency room. Do not, under any circumstances, leave a suicidal person
alone.
• It's also wise to remove guns, drugs, knives, and other potentially lethal objects from the
vicinity.
• In some cases, involuntary hospitalization may be necessary to keep the person safe and
prevent a suicide attempt.
HELPING A SUICIDAL PERSON

• Listen without judgment.
o Let a suicidal person express his or her feelings and accept those feelings without
judging or discounting them.
o Don't act shocked, lecture on the value of life, or say that suicide is wrong.
• Offer hope.
o Reassure the person that help is available and that the suicidal feelings are
temporary.
o Don't dismiss the pain he or she feels, but talk about the alternatives to suicide and
let the person know that his or her life is important to you.
• Don't promise confidentiality.
o Refuse to be sworn to secrecy.
o A life is at stake and you may need to speak to a mental health professional in order
to keep the suicidal person safe.
o If you promise to keep your discussions secret, you may have to break your word.
• Get professional help.
o Do everything in your power to get a suicidal person the help he or she needs.
o Call a crisis line for advice and referrals.
o Encourage the person to see a mental health professional, help locate a treatment
facility, or take them to a doctor's appointment.
• Make a plan for life.
Rev.2101 84
o Help the person develop a "Plan for Life," a set of steps he or she promises to follow
during a suicidal crisis.
o It should include contact numbers for the person's doctor or therapist, as well as
friends and family members who will help in an emergency.
Rev.2101 85
Rev.2101 86
AN OVERVIEW OF DIVERSE RELIGIOUS REQUIREMENTS
• It is the duty of the Chaplain to contact the appropriate religious leader to officiate at
time of death or burial services.
• There have been, however, numerous examples where, under extreme conditions, the
chaplain acted out of compassion for human suffering, and color, race, and creed
faded into insignificance.
• Every effort shall be made to ensure the religious affiliation of the individual.
BUDDHISM
A. PERSONAL RELIGIOUS ITEMS
1. Religious Medallion and chain.
2. Prayer beads called “mali”, consisting of 108 beads (must be plastic).
3. Small picture of the Buddha.
B. CONGREGATE RELIGIOUS ITEMS

1. Altar.
2. Image of the Buddha.
3. Bell and dorje.
4. Incense and burner.
5. Zafu (small cushion).
6. Zebulon (meditation mat).
7. Singing bowls.
8. Candles.
9. Candle holders.
10. Cup.
11. Tingshas (clappers).
12. Silver bowls.
13. Prayer wheel.
14. Flowers, usually made of silk as a substitute for fresh.
Rev.2101 87
C. MEDICAL PROHIBITIONS: There are no medical prohibitions for most

Buddhist traditions. Some traditions may have medical issues addressed in their precepts,
such as the taking of drugs. These concerns will be reviewed on an individual basis.
D. DIETARY RESTRICTIONS: Most Buddhists follow a vegetarian diet even

though this is not a precept of the faith. Also, the precept concerning not eating after noon
(12pm) may be followed by some. The sixth precept is “to refrain from eating at the
forbidden time (i.e. after noon).” self-section from the main line which includes the no-
flesh option is recommended for Buddhist adherents.
E. BURIAL RITUALS: There are no restrictions on autopsies. Most Buddhist

traditions place high importance on their funeral rituals although they can vary greatly. A
Buddhist funeral generally includes the following: a procession, ritual prayers, a water-
pouring ritual, cremation, final prayers and a communal meal. In cultures where wood is
too expensive, burial in the ground is an acceptable alternative.
• There is a great deal of flexibility and variation among the different expressions of
Buddhism.
• Because Buddhism is more of a way of life or philosophy than religion in the Christian
sense, members of other faiths are welcome to participate in the prayers.
EASTERN RITE CATHOLICISM

A. CONGREGATE RELIGIOUS ITEMS
1. Framed pictures or images of icons and wait hangings depicting icons.
2. For additional congregate religious items refer to the chapter on Roman
Catholicism.
B. MEDICAL PROHIBITIONS: There are no medical prohibitions.
C. DIETARY RESTRICTIONS:
• All Eastern Rite Catholics over the age of fourteen must abstain from meat on
Fridays during Lent, Holy Saturday, Christmas Vigils, and the Vigil of the
Epiphany.
• In the United States, members are urged to abstain on Wednesdays during
Lent, but this is not mandatory.
• Members are to fast and abstain on the Monday before Ash Wednesday and
on Good Friday.
Rev.2101 88
• Abstinence consists of no meat, eggs, or dairy products. These requirements

can be met by self-selection from the no-flesh option on the main line.
D. BURIAL RITUALS: In prison, the inmate will follow the Roman Rite unless an
Eastern Rite priest is available to the institution (See Roman Catholicism).
F. SACRED WRITINGS: The bible is in the fundamental sacred text for Eastern Rite
Catholics.
HINDUISM
1. A religious medallion and chain, often an image of the Hindu’s favorite
deity.
2. Prayer beads (plastic), consisting of 108 beads. The prayer beads are used
in the recitation of the mantras as well as the breathing exercises which are part of
the specific yoga followed by the individual.

1. A statue of the deity, usually Shiva or Vishnu.
2. Bell.
3. Conch shell.
4. Flowers, silk or artificial are acceptable substitutes.
5. A mixture of camphor and red powder.
6. Dry Rice (½ cup).
7. Containers (small) for water and a small spoon or ladle.
8. Incense.
C. MEDICAL PROHIBITIONS: There are no medical restrictions.
D. DIETARY RESTRICTIONS: Because of the Hindu belief that all life contains an
Rev.2101 89
“atman”, strict vegetarianism is preferred but not generally required. Their religious dietary
needs can, ordinarily, best be met by self-selection from the main line which includes the
no-flesh option.
E. BURIAL RITUALS: There are no restrictions on autopsies.

• Cremation is the preferred method rather than interment.
• It is customary to read Chapter 12 of the Bhagavad-Gita as part of the burial
ritual, especially if no Hind priest is available.
ISLAM
1. Prayer rug.
2. Dhicker beads (plastic).
3. Religious medallion and chain.
4. Prayer oil.
5. Kufi or Hijab.
6. Holy Qur’an.
7. Hadith.
8. Miswak (wood, the length and thickness of a pencil used to clean teeth and
mouth).
9. Kurda shirt.
1. Prayer Rugs, either several large ones or enough small ones, to
accommodate all participants in Jumu’ah prayer.
2. Holy Qur’an.
C. MEDICAL PROHIBITIONS
• There are no medical restrictions, except when it entails the consumption of
intoxicants, i.e. any medication with an alcohol base. Medication which contains
pork derivatives is also prohibited.
• In the case of an inmate mandatory medical testing: all inmates will receive TB
screening by PPD (Mantoux method) unless medically contraindicated. The
antigen used in the skin test does not contain pork or pork derivatives.
Rev.2101 90
• TB screening by PPD (Mantoux method) is required of all inmates. This is a

Public Health issue in which all inmates must participate without exception.
• Similarly, the HIV screenings are mandatory.
• These are Public Health issues in which all inmates must participate without
exception.
D. DIETARY RESTRICTIONS
• An Islamic food regimen is made up of Halal foods.
• In Arabic, Halal means lawful. Haram means unlawful. Everything that is not
unlawful is considered Halal. Only a few food items are Haram.
• Zaheer Uddin states in his book, A Handbook of Halaal & Haraam Products:
“The rule is that everything is Halal unless explicitly forbidden.” (P.10)
❖ Muslims are forbidden to consume the following foods which are Haram:
• Pork, pork byproducts and pork derivatives, including bacon, ham, pork chops,
spare-ribs, and lard/shortening.
• Muslims are not allowed to touch anything made with pork contents. In work
assignments gloves may be worn where pork is present.
• All types of blood, except the liver and spleen and insignificant amounts of blood
that are impossible to drain even in proper slaughtering.
• The meat of any animal that has died naturally, has been killed by strangling, has
been killed by a violent blow, has been killed by a headlong fall, has been gored to
death, has been partially eaten by a wild animal (unless it can be slaughtered before
it is dead), or been sacrificed as an offering to idols.
• Carnivorous animals and almost all reptiles and insects.
• Wine, ethyl alcohol and spirits.
❖ The following products are definitely Halal:

• Milk from cows, sheep, camels and goats.
• Honey.
• Fish.
• Plants which are not intoxicants.
• Fresh or naturally frozen vegetables and fresh and dried fruits.
• Legumes and nuts like peanuts, cashew nuts, walnuts, etc.
• Grains such as wheat, rice, rye, barley, oat, etc.
Rev.2101 91
E. BURIAL RITUALS
• Burial requirements include the full washing of the body shrouding, funeral prayer
service and burial.
• Autopsy is not allowed unless required by law.
• Cremation is not allowed.
• The presence of any Muslim or Muslims at the moment of death is desirable.
• Burial should take place within 24 hours, if possible.
• The casket should be weed.
F. SACRED WRITINGS: Holy Qur’an.

• By definition, the Holy Qur’an is the Arabic text. Various reliable English or
English/Arabic versions are available for inmate use.
JUDAISM
1. Prayer Tallis.
2. Tallis Katan (tsitsit), worn under one’s shirt.
3. Tefillin.
4. Prayer book.
5. Yarmulke.
6. Headcovering for Orthodox women.
7. Religious medallion and chain (ordinarily a star of David).

• The following accouterments are needed for the Sabbath services on Friday
evenings and Saturday mornings:
• Sabbath Candles and candle holders.
• Cups; Grape Juice.
• Tallis or prayer shawl.
• Yarmulke and prayer book.
Rev.2101 92
• A person must refrain from actions that cause illness and instead work hard on
leading a healthy life. Thus, excessive drinking, smoking, the abuse of drugs or the
eating of harmful foods are forbidden.
• A Jew must aggressively pursue medical treatment when ill.
• Jewish diet is closely regulated by the Torah.
• Jewish inmates wishing to observe their religious dietary laws are eligible for the
religiously certified food component of the Alternative Diet Program.
E. BURIAL RITUAL
❖ Death and Mourning: Judaism views this life as a corridor that leads to still another
existence. The belief in an afterlife--where a person is judged and where the soul continues
to flourish-- is a cornerstone of Jewish thought.
• The religious laws and practices relating to death and mourning are based upon two
fundamental principles:
1. Honor due a deceased human being.
2. The need to respect and honor the mourner.
• The following are only a few basic Jewish regulations that Bureau staff should be
aware of:
• Cremation is forbidden
• Burial must take place as soon as possible following death. To delay
interment is permissible only for the honor of the deceased such as awaiting
the arrival of close relatives from distant points or if the Sabbath or a holyday
intervenes.
• Caring for the dead, preparing them for burial, watching over them and
participating in the burial are all important religious tasks.
• Tearing a garment is the religiously proper way to express grief for the dead.
❖ Autopsies: The consensus of Rabbinical rulings over the last several centuries has been
that post-mortem examinations are generally forbidden, since they result in desecration of
the dead.
• Nevertheless, two specific allowances have been made:
1. When there is a reasonable prospect that such an examination would
produce information that could save the life of a seriously ill patient.
2. When an investigation was required by civil or criminal statutes.
Rev.2101 93
• When the general prohibition against autopsies is set aside, it is vital that the
following safeguards be followed:
1. Only the minimum of tissue samples needed for examinations should be
used.
2. All organs and tissue removed from the body should be returned to and
accompany the body for interment.
3. Blood from the body must be collected and returned for burial and must not
be discarded as waste.
Every effort should be made to notify religious, authorities before any autopsy is
done.
It is the chaplain’s responsibility to see that appropriately reverent measures are in
place and the rabbi or his representative is present.
A religious authority should be in attendance when the autopsy is performed so as
to insure that all religious requirements are followed.
As noted above, embalming is forbidden.
❖ Traditions regards the day of passing as commemorative of both the enormous tragedy of
death as well as the abiding glory of parental heritage.
It is a day set aside to attempt to emulate the deceased’s finer qualities.
The day of Yahrzeit is particularly suited for personal fasting, giving charity,
performing acts of kindness, praying and studying Torah.
Yahrzeit may be observed for any relative or friend although the observance is
meant primarily for parents.
F. SACRED WRITINGS: Torah

• Together with the Five Books of Moses (Pentateuch), God’s will was also made
manifest in the Oral Torah.
o The Oral Torah or Talmud--which clarifies and provides details of the
commandments contained in the Written Torah--was transmitted from
generation to generation and finally recorded in the second century.
• In the broadest sense the study of Torah refers to Sacred Scriptures and the Oral
Traditions as embodied in the Talmud.
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NATION OF ISLAM
1. Star/Crescent medallion and chain.
2. Lapel pin.
3. Prayer rug.
4. Pill Box Cap (solid color); to be worn in the Chapel only.
5. Kufi (solid color only; decorated kufis are not authorized).
6. Holy Qu’ran.

1. Prayer rug.
2. Bow tie.
3. NOI Flag.
4. Qu’ran.
C. MEDICAL PROHIBITIONS: No information is available.

• In the case of an inmate TB screening by PPD (Mantoux method) unless
medically contraindicated, the antigen used in the skin test does not
contain pork or pork derivates.
• Similarly, the HIV Screenings are mandatory.
• These are Public Health issues in which all inmates must participate
without exception.
G. DIETARY RESTRICTIONS
• The religious diet of NOI members can, ordinarily, best be met through self-
selection from the mainline, which includes the no-flesh option.
H. BURIAL RITUALS: No information is available
I. SACRED WRITINGS
1. Holy Qu’ran.
2. Holy Bible.
3. All revealed scriptures.
Rev.2101 95
• Preferred translations for the Holy Qu’ran are those of Maulana Muhammad
Ali and Yusef Muhammad.
NATIVE AMERICAN
1. Medicine bag (worn around neck).
2. Spiritual bundle containing:
• Prayer pipe.
• Feather.
• Small amounts of sacred herbs (identified locally).
• Small stones.
• Sea shell.
3. Beaded necklace.
5. Ribbon shirts.
6. Headbands.
7. Medicine wheel.

1. Sweat lodge, fire pit and altar in the Outside Worship Area.
2. Set of antlers.
3. Ceremonial pipe.
4. Ceremonial drums.
5. Water drum.
6. Flute.
7. Eagle bone whistle.
8. Herbs--typically sage, cedar, sweet grass, and corn pollen, or additional
local variations.
9. Animal skull, usually buffalo or bear.
10. Tabacco and/or Kinnikinnick.
11. Ceremonial staff.
• Tabacco and Kinnikinnick:
Rev.2101 96
• As institutions become smoke-free environments, tabacco used for tobacco

ties or pipe ceremonies will need to be closely regulated by the Chaplaincy
Services Department to ensure that its use is for religious reasons only.
C. VISITS BY NATIVE AMERICAN SPIRITUAL LEADERS

Native American spiritual leaders should receive the same professional courtesy
and access to inmates that is afforded to ordained clergy.
When Native American spiritual leaders visit the institution, they will generally
have a number of sacred religious items with them. These sacred articles, such as a
medicine bundle, small drum, antlers, to name a few, should ordinarily not be
handled by staff.
The sanctity of the religious articles are honored in the same way one honors the
sanctity of sacred objects in any house of worship.
It is recommended that they be visually inspected. Botanicals may be tasted.
In order to expedite entrance procedures, chaplains are encouraged to request
approval in writing from the captain to allow the chaplain to visually inspect the
sacred items.
Advance notice of appropriate inspection procedures will be given to the spiritual
leader.
• Inspection of sacred bundle of medicine man or elder:
• Chaplains are encouraged to request approval from the captain ahead of
time for the chaplain to visually inspect the sacred items carried by an elder
in the front lobby of the institution.
• The security concerns of the institution will dictate, however, whether or
not the sacred items need to be x-rayed.
D. MEDICAL PROHIBITIONS: There are no medical prohibitions.

• Occasionally an inmate may request a visit from a medicine man asking
for prayer, healing or receiving counsel in a medical crisis.
E. DIETARY RESTRICTIONS: There are no special dietary requirements.

• Occasionally and individual may desire to fast for a specific purpose.
• If the spiritual fast continues for an extended period of time, the Chaplain
should be consulted.
• Since these are private fasts, no special meal accommodations need to be
made.
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F. BURIAL RITUALS: Local practices vary widely.

• Local authorities should be consulted.
• Mourning the death of a relative or friend is often an issue in the institution.
• Again, local practices vary, but some common practices are:
o cutting the hair (sometimes sending it home), fasting, smudging
displaying ashes on the face, and wearing black head wear
exclusively.
o The time of mourning may last up to one full year.
o If the hair is cut, the hair should not remain in the inmate’s
possession in the housing unit. Hair is a serious security concern.
o The hair may be immediately mailed home or retained in the Chapel
until the next Sweat Lodge ceremony where it will be burned.
G. SACRED WRITINGS: Few sacred writings exist.

• Usually religious traditions are passed on orally through stories, songs and
ceremonies.
PROTESTANTISM
1. Religious medallion and chain (usually a cross).
2. Bible.
3. Religious headwear may be considered essential for female members of such
denominations as Quakers and the Amish.

1. Bibles/prayer books.
2. Hymnal/song books.
3. Candles.
4. Communion/altar table.
5. Communion ware.
6. Font/baptistery.
7. Musical instruments for accompaniment.
8. Vestments.
Rev.2101 98
9. Liturgical banners.
10. Prayer/anointing oil.
11. Wine and/or grape juice.
12. Altar bread.
13. Altar cross.
• Most Protestant denominations adhere to the belief that God can and often does
chose to bring about physical and emotional healing to individuals based on
their faith or on the faith of others through prayer and spiritual intervention.
• Protestants generally accept the validity of God’s healing hand at work through
gifts and skills which have been imparted to those within the medical
professions.
• While individuals may choose to exercise self-control in the area of
personal food consumption, religious-oriented dietary mandates are not a part of
the teachings of Protestantism.
• Self-selection from the main line, including the no-flesh option, generally
meets the dietary requirements of Protestant Christian inmates.
E. BURIAL RITUALS
• Traditional funeral services are held when an individual dies.
These might include a preaching and grave side or internment (for
cremation) services.
• Memorial services are another appropriate way to provide comfort to
family and friends unable to attend the formal services.
Services may differ based on denominational, ethnic and cultural
customs associated with the deceased’s faith background.
F. SACRED WRITINGS: The Holy Bible in many different translations or versions

is the only book which is considered truly sacred in Protestantism.
Rev.2101 99
RASTAFARI
1. Crowns.
2. Religious medallion, usually an ankh (an Egyptian symbol meaning life),
and chain. A medallion containing an outline of the continent of Africa IS NOT an
appropriate religious medallion.

1. Flag of Ethiopia.
2. Incense.
3. Picture of H.I.M. Haile Selassie.
4. Larger Ankh.
C. MEDICAL PROHIBITIONS: There are no restrictions on medical treatment.

• Cosmetic surgery is forbidden (cf. the first of the statements of the moral code
above).
• Blood transfusions, even the use of birth control, is not permitted by some
Rastafarians, as those practices are against nature and the natural (I-Tal) way of
life.
• Some Rastafarians may object to the TB screening by PPD (Mantoux method)
and request an x-ray instead.
• The first point of the moral code states, “We are strongly object to sharp
implements used in desecration of the figure of man, e.g., trimming and shaving,
tattooing of the skin, and cutting of the flesh.”
• All inmates will receive TB screening by PPD (Mantoux method) unless
medically contraindicated. The antigen used in the skin test does not contain
pork derivatives.
• Similarly, the HIV screenings are mandatory. These are Public Health issues in
which all inmates must participate without exception.
• Some Rastas eat I-Tal foods.
• Ordinarily, the dietary needs for Rastafarians can best be met by self-selection
from the main line which includes the no-flesh option.
• Meat may or may not be a part of the individual’s diet. Fish, however, is a staple
of I-Tal foods as long as the fish is small, not more than 12 inches long.
Rev.2101 100
• Scavengers of the earth or of the sea, such as pigs, crabs and lobster respectively,
are forbidden to be eaten.
• As a result, many Rastafarians are vegetarians.
E. BURIAL RITUALS: There are no specific burial rituals to be followed.
F. SACRED WRITINGS: Holy Bible, King James and/or Jerusalem Bible.
ROMAN CATHOLICISM
1. Bible.
2. Prayer books.
3. Rosary, plastic.
4. Crucifix.
6. Holy cards and icons.
7. Scapular (brown and green). The brown scapular, worn against the skin, is a
symbolic undergarment worn over both shoulders and covering both the chest
and the back. It should not be confused with a medallion. Upon request, inmates
may be permitted to wear the scapular. The scapular has little or no monetary
value.
8. Blessed palms.
9. Small container of holy water.

• Three main pieces of furniture must be provided for Mass and other Catholic rituals:
1) Altar represents Christ and his sacrificial meal. It often contains a sacred stone
reserving its use for rituals.
2) Pulpit represents God’s word proclaimed to the people.
3) Chair represents the authority of the presider who gathers the people together
in unity of worship.
• Common Catholic Religious Items:
Rev.2101 101
o Communion hosts or bread.

o Wine.
o Chalice.
o Ciborium.
o Roman missal (Sacramentary).
o Lectionary.
o Candles.
o Cruets.
o Altar linens.
o Corporal.
o Processional crucifix.
o Ashes and palms for seasonal observances.
o Tabernacle.
o Liturgical vestments (including albs, chasubles, stoles, and dalmatics).
o Musical instruments for accompaniment.
o Missalettes and hymnals.
• Other common Catholic religious’ items, which should be available in all

BOP Chapels, are:
o Holy water font.
o Bells.
o Religious paintings and/or statues.
o Banners.
o Stations of the cross.
o Monstrances.
o Pix.
o Aspergillus.
o Thurible and incense.
o Easter candle and stand.
o Holy water bottle.
o Holy oil stock.
Rev.2101 102
• Ritual books should be provided for the Catholic minister—for baptism,

communion services, marriages, anointing of the sick, and funerals.
C. MEDICAL PROHIBITIONS: Because Catholics believe that all people are

created in the image of God and are temples or dwelling places of God’s Holy Spirit, their
life is deemed sacred. Catholics are forbidden from participating in or facilitating abortions
or the unjust taking of human life. Otherwise, there are no medical prohibitions.
D. DIETARY RESTRICTIONS:
• During Fridays of Lent Catholics are expected to abstain from meat.
• On Ash Wednesday and Good Friday, Catholics are asked to abstain from meat
and also fast.
o Minimum fasting is to eat no more than one full meal on a fast day.
o Two smaller meatless meals, amounting to less than a full meal, are
permitted to sustain physical strength.
o These norms apply to persons over fourteen years of age and apply only
until age sixty.
• With the availability of the no-flesh option on mainline in every institution,
Catholic inmates are able to meet the dietary needs through self-selection.
• No other arrangements need to be made.
• Catholic inmates should be counseled on the importance of freely choosing to eat
in a healthy manner which is pleasing to God. People honor and glorify God and
purify their bodies by choosing to eat correctly.
• When an inmate requests to be placed on a religious diet, the chaplain may use that
time to help guide the inmate about what constitutes a healthy diet.
E. BURIAL RITUALS:
• When an inmate is dying, the Catholic priest should be called for the Anointing
of the Sick, if this sacrament has not already been given.
• The dying person, if able, should also receive Viaticum (Holy Communion).
• Only the Catholic priest may administer the sacrament of Anointing the Sick.
• The Catholic priest is also the normal minister of Viaticum.
• If the Catholic priest is not available, then a deacon, Catholic chaplain or other
designated extraordinary minister of Holy Communion may give Viaticum to the
dying inmate.
Rev.2101 103
• When a Catholic person has died, the Catholic chaplain/contractor should be

called to pray for the dead person.
• One who is already dead should not be given Anointing of the Sick.
• In the absence of a priest after the death, any Christian, preferably a Catholic,
may pray at the bedside and perform a sacred ritual returning the baptized to
God, from whence he or she came.
• The chaplain, following the death of a person, should be available to help in
whatever way possible.
o This may involve ministering to staff or inmates. It may involve trying to
contact the immediate family.
o The chaplain should work closely with the executive staff in the
notification process.
• Celebrating a memorial mass or other memorial service for the deceased inmate
is important, for this helps others better process the death of the person.
• The memorial service should be done as early as the next day.
• Wherever possible, a Catholic inmate should be buried in a Catholic cemetery.
• If this is not possible, the individual grave should be blessed.
• Cremation is permissible as long as it is not used as a symbol denying the
resurrection of the body.
F. SACRED WRITING: The Bible is the fundamental sacred text for Catholic
Christians.
• The New American Bible is generally considered the standard Bible in English.
• The New Jerusalem Bible is also excellent with its abundant cross references.
• La Biblia Latinoamericano is an excellent Spanish language Bible.
• Other reliable translations of the Bible (RSV, etc…) are acceptable for Catholic use as
well, but the reliability may have to be taught to some Catholics who have been taught
otherwise.
SIKH DHARMA
1. Prayer Book, called Gutka.
2. Siri Guru Granth Sahib.
3. Kesh: Turban. The turban is a 5’ to 6’ length of cloth. No special provisions
need to be made in the cleaning of the turbans.
4. Kangha: Wooden comb (small).
5. Katchera: Specially made cotton underwear.
6. Religious medallion, the Khanda, and chain.
7. Sikh teaching and study materials.
• The Khalsa: The Khalsa is a spiritual community of Sikh men and women devoted to
purity of thought and action.
Rev.2101 104
• Each Khalsa vows to wear the five K’s: Kesh, Kangha, Katchera, Kara, and
Kirpan.
• The meaning and significance of the Kara (steel bracelet) and the Kirpan (sword
or small dagger) are met by the wearing of the Khanda, the Sikh insignia or
medallion.
• Kara and Kirpan: The Kara (steel bracelet) and the Kirpan (sword or small dagger)
are not authorized to be worn in BOP institutions.

• According to Sikh Dharma International, these items would not be procured by the
Religious Services Department.
• Pastoral leadership for a Gurdwara and utilization of religious accouterments would
be accommodated on an as needed basis through Sikh Dharma International.
C. MEDICAL PROHIBITIONS: There are no medical prohibitions

D. DIETARY RESTRICTIONS:
• The religious diet of Sikh Dharma inmates can, ordinarily, best be met
through self-selection from the main line, which includes the no-flesh
option
E. BURIAL RITUALS:
• The burial ritual is cremation within three days of death.
• Sikhs prepare the body for cremation through a ritual bath, prayer, dressing
the deceased in new clothes, and adorning the body with the five symbols
of the Khalsa.
• There are no prohibitions concerning autopsies in the Sikh tradition.
• A congregant prayer service, usually led by a Sikh minister, is held
throughout the cremation. Ashes must be handed to the nearest family
member for later disposition.
F. SACRED WRITINGS: Siri Guru Granth Sahib
Rev.2101 105
CHAPTER 10
RULES & REGULATIONS
This list of rules & regulations is signed by each candidate upon registration.
However, this list is superceded by the list on our website and is subject to change.
It is every Chaplain responsibility to visit our website at www.uschaplaincorps.us and
check for updates at least once a week.
Any questions should be brought to the attention of your area supervisor or via email to
info@USCCcc.org.
1. Obey all organization rules and regulations, both written and/or verbally
executed.
2. Obey all private and public institution rules and regulations, both written
and/or verbally executed.
3. Insubordination will not be tolerated at any capacity and is grounds for
immediate dismissal.
4. Behavior not becoming of a chaplain, including, but not limited to negative
and offensive attitudes and actions toward patients, clients, victims, any
individual, colleagues, peers and staff are grounds for immediate dismissal.
5. Ignorance is not bliss. If you are not certain about something, it is your
responsibility to make certain.
6. All signed and completed applications, including, but not limited to, any/all
additional documents submitted in person, by mail or electronically are the
sole property of USCC and will not be returned. In the case of a candidate's
or member's resignation or dismissal, all documents shall be destroyed by
shredding by USCC.
7. Maintain a good testimony.
8. Do not use your credentials if you are being disciplined by your ecclesiastic
authority.
9. Notify USCC immediately in the event of any infractions of the law.
10. All USCC badges and credentials are the sole property of USCC.
11. Shields are licensed from USCC and must therefore be returned to USCC
upon dismissal or resignation.
12. A minimum of one (1) activity report should be turned in every month, unless
unforeseen circumstances prevent you from doing so.
13. Your membership may be revoked if found guilty of a legal offense.
14. Your membership will be revoked if you knowingly provide false information.
15. ID cards and First Aid/CPR/AED Certifications must be kept up to date.
Rev.2101 106
16. Always identify yourself properly to the authorities when necessary and/or
if required of you.
17. Your ID card may be used on its own, however, Shields must be
accompanied by your ID card at all times.
18. Shields must never be displayed on your vehicle dashboard. Doing so is
grounds for immediate dismissal.
19. Lost or stolen I.D. cards or shields must be reported to the Police
immediately. A copy of the Police Report must be filed with USCC as soon
as it is obtained.
20. Replacement badges may be licensed from USCC for a fee of $200 (fee
subject to change without notice).
21. Replacement ID Cards may be obtained from USCC for a fee of $45 (fee
subject to change without notice).
22. Do not misuse your credentials or misrepresent yourself; this includes
'flashing' your shield at anyone, especially at law enforcement officers.
23. Do not speak on behalf of the organization to media, press, or officials
without prior authority.
24. Do not alter or change your credentials in any way.
25. Do not use your credentials to obtain favors from anyone, to obtain free
public transportation, or to trespass.
26. Annual Membership Dues are $155, which includes a new I.D. card.
27. Dress conservatively when performing your chaplaincy duties.
28. When asked to respond to a call, please notify USCC as soon as possible as
to whether you can respond or not.
29. Misuse of your Vehicle Identification Placard is grounds for immediate
dismissal, and in the least, a one-time warning.
30. Create a conscientious email account and voicemail message.
31. Memorize the USCC Creed and Code of Discipline, and become very familiar
with the Disaster/Crisis Code of Ethics.
32. DO NOT EVER speak ill of a fellow chaplain or a member of our organization.
Any disagreements between members should be brought to a peaceful
resolution between the members in disagreement. This should be done as
soon as possible lest it become known to the Commander.
33. The application fee is not refundable. Tuition fee is only refundable if
requests is filled within 72 hours before the start of training.
Rev.2101 107

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2

Community Crisis & Disaster Response

UNITED STATES CHAPLAIN CORPS

Chapter 1: Overview of the Chaplaincy

Chapter 2: Roles & Responsibilities

Chapter 3: Religious Pluralism

Chapter 4: Pastoral, Spiritual, & Religious Care

Chapter 5: Critical Incident Stress Management

Chapter 6: Abuse & Neglect

Chapter 7: Alcoholism & Addiction

Chapter 8: Coping with Loss

Chapter 9: Conflict Resolution

Chapter 10: Overview of Religious Requirements

Chapter 11: Rules and Regulations

OVERVIEW OF THE CHAPLAINCY

• A Chaplain is a religious representative who works in a secular setting such as a hospital,

• Basic requirements for functioning as a chaplain usually include an ecclesiastical

3. MISSION & VALUES

❖ Our mission is to assist anyone in need without discrimination, by providing

1) Respect: USCC chaplains are committed to communicating with respect to all

TOP SKILLS OF A CHAPLAIN

1. Listening (assess and gather information)

• Traditionally, a chaplain is a minister, such as a priest, pastor, rabbi, imam or lay

chapel. Though originally the word "chaplain" referred to representatives of the

5. CLINICAL PASTORAL EDUCATION (CPE)

In Clinical Pastoral Education, students are:

1. Offered an opportunity to improve the quality of their pastoral relationships through

2. Encouraged to develop compassionate pastoral relationships through pastoral practice,

4. Invited to reflect upon and to integrate theology with life experience.

5. Inspired to spiritually serve those in crisis while being supervised.

USCC facilitates Clinical Pastoral Education Interactive Distance Learning in

ROLES & RESPONSIBILITIES

WAYS TO ENSURE MAXIMUM PROFICIENSY

1. Maintain a Sense of Presence:

2. Provide support and counsel:

3. Offer advice and/or recommendations:

4. Promote the well-being of others:

• Assists in the development of support plans for families of individuals who

6. Pursue opportunities for professional development:

• Participate in formal and informal programs for enhancement of chaplaincy

7. Demonstrate good communication skills (e.g. in pastoral / spiritual counseling,

• Exercise active listening skills and empower individuals.

• Employ proper staff procedures in writing reports and communications.

8. Maximize personal abilities (be organized, available and accountable):

• Establish a routine of visitation in all accessible work areas.

9. Display professionalism. (Demonstrate integrity of one’s vocation, professional

• Displays a high level of motivation and professionalism by maintaining

RELIGIOUS FREEDOM AND THE CHAPLAINCY

1) Access to spiritual guidance, care and counsel.

3) Observing holy days and religious observances.

4) Adhering to religious dietary laws.

6) Honoring one’s religious appearance and dress requirements.

• An individual’s freedom of religion is also exercised when he/she chooses to abstain

DUTIES & PRACTICES

• USCCCC/USCC chaplains advise institutional and agency leaders on moral and

• All USCCCC/USCC chaplains are commissioned as chaplains and serve as agents.

• They are subject to the Code of Service Ethics.

• The chaplain must lead by example.

• The chaplain is part of the leadership team.

o Chaplains work with governmental, community, religious, correctional,

• Chaplains assist in the collective readiness of the USCCCC/USCC by encouraging

o Chaplains should supplement their already considerable knowledge with

o The foundation of a chaplain’s counseling must be a holistic approach to an