The Gospel Worship Service Presents Unique Challenges for Chaplains: A Primer on Leading a Gospel Service in the Air Force

This project examines the challenges military chaplains face when leading Gospel services in the United States Air Force in both domestic and deployed locations. It argues that some chaplains assigned to Gospel services do not have the ministry skills set to lead them effectively. Through quantitative and qualitative research methods involving surveys of 30 military chaplains, lay leaders and parishioners, and follow-up interviews to explore critical issues identified by leaders and congregants alike, this project develops a Gospel service manual. This instructional primer outlines the historical evolution of the Gospel service and addresses its integral elements of worship and challenges that chaplains need to understand to meet the worship needs of multicultural and ecumenical military congregations.

A Tribute to a soldier : United States Army Chaplains, Arlington National Cemetery.

Cover title.

The guidebook for Naval Reserve chaplains.

Mode of access: Internet.

Rebel religion; the story of Confederate chaplains.

Bibliography: p. 135-144.

Aim high : Air Force Catholic chaplains, serving the Air Force family.

Mode of access: Internet.

Sea padres : some chaplains of "the old Navy" /

Mode of access: Internet.

Board of Delegates of American Israelites records 1859-1881, 1887, 1932

Contains printed copies of the 1860 constitution and by-laws, copies of proceedings and annual reports, 1859-1877, of the Board of Delegates; report on Jews in Roumania, an 1874 annual report of the Hebrew Benevolent and Orphan Asylum Society, manuscript minute books and minutes of meetings, 1859-1876, resolutions, executive, financial, ritual slaughtering and other special committee reports, newspaper clippings and correspondence with synagogues and organizations in the U.S. who constitute the membership of the Board of Delegates, with the Union of American Hebrew Congregations with whom they later merged, the Union's Board of Delegates of Civil and Religious Rights, and with individuals and organizations in foreign countries including the Alliance Israelite Universelle, the Anglo-Jewish Association, the Board of Deputies of British Jews, the Committee for the Roumanian Jews (Berlin), the Koenigsberg Committee, and the London Roumanian Committee.

Milton Weill papers, 1918-1950.

Contains correspondence, memoranda, speeches, etc. to various departments on the National Jewish Welfare Board, the Anti-Defamation League, and the Jewish War Veterans of the U.S. relating to Jewish personnel in the U.S. Armed Forces during World War II and concerned with public relations, anti-Semitism and discrimination, the chaplaincy, etc.; includes also published articles and radio addresses for the same period and extensive correspondence with Rabbi Milton Steinberg from 1946 to 1950, as well as material by and about Rabbi Steinberg. The collection also contains personal family correspondence while Weill was serving overseas during World War I, memorabilia and a scrapbook relating to these military experiences, and undated typescript copies of dramatic sketches.

Synagogue Council of America records 1935-1974

Contains the constitution, by-laws, correspondence, papers, and minutes of the Synagogue Council of America (1935-1958), an incomplete set of the minutes of the Plenum, (1949-1965), the minutes of the Executive Committee (1946-1969), Officers' (Summit) Meetings (1955-1967) and the minutes and reports of the Budget Committee (1946-1966), financial reports and statements for 1942-1965 and fundraising activities (1958-1968).

Isadore Breslau papers undated, 1938-1975

This collection consists primarily of correspondence, notes and memoranda relating to his work with the American Zionist Bureau (1939-40) and the Zionist Organization of America (1941). Also includes correspondence as U.S. Army Chaplain (1943) stationed in Daytona Beach, Florida. Among the more important correspondents are Louis D. Brandeis, Stephen S. Wise, Solomon Goldman and Robert Szold.

Duszpasterstwo księży diecezjalnych oraz kapelanów wojskowych w latach 1919-1939 na terenie Okręgu Korpusu nr VII

Wydział Historyczny

Prisons Memory Archive

Between 2006 and 2007, the Prisons Memory Archive (PMA) filmed participants, including former prisoners, prison staff, teachers, chaplains, visitors, solicitors and welfare workers back inside the Maze/Long Kesh Prison and Armagh Gaol. They shared the memory of the time spent in these prisons during the period of political violence from 1970 - 2000 in Northern Ireland, commonly known as the Troubles. Underpinning the overall methodology is co-ownership of the material, which gives participants the right to veto as well as to participate in the processes of editing and exhibiting their stories, so prioritising the value of co-authorship of their stories. The PMA adopted life-story interviewing techniques with the empty sites stimulating participants’ memory while they walked and talked their way around the empty sites. A third feature is inclusivity: the archive holds stories from across the full spectrum of the prison experience. A selection of the material, with accompanying context and links is available online www.prisonsmemoryarchive.com

Further Information:

The protocols of inclusivity, co-ownership and life-story telling make this collection significant as an initiative that engages with contemporary problems of how to negotiate narratives about a conflicted past in a society emerging out of violence. Inclusivity means that prison staff, prisoners, governors, chaplains, tutors and visitors have participated, relating their individual and collective experiences, which sit side by side on the PMA website. Co-ownership addresses the issues of ethics and sensitivity, allowing key constituencies to be involved. Life-story telling, based on oral history methodologies allows participants to be the authors of their own stories, crucial when dealing with sensitive issues from a violent past. The website hosts a selection of excerpts, e.g. the Armagh Stories page shows excerpts from 15 participants, while the Maze and Long Kesh Prison page offers interactive access to 24 participants from that prison. Using an interactive documentary structure, the site offers users opportunities to navigate their own way through the material and encourages them to hear and see the ‘other’, central to attempts at encouraging dialogue in a divided society. Further, public discussions have been held after screening of excerpts with community groups in the following locations - Belfast, Newtownabbey, Derry, Armagh, Enniskillen, London, Cork, Maynooth, Clones, and Monaghan. Extracts have been screened at international academic conferences in Valencia, Australia, Tartu, Estonia, Prague, and York. A dataset of the content, with description and links, is available for REF purposes.

How should teaching on whole person medicine, including spiritual issues, be delivered in the undergraduate medical curriculum in the United Kingdom?

Background

Although the General Medical Council recommends that United Kingdom medical students are taught ‘whole person medicine’, spiritual care is variably recognised within the curriculum. Data on teaching delivery and attainment of learning outcomes is lacking. This study ascertained views of Faculty and students about spiritual care and how to teach and assess competence in delivering such care.

A questionnaire comprising 28 questions exploring attitudes to whole person medicine, spirituality and illness, and training of healthcare staff in providing spiritual care was designed using a five-point Likert scale. Free text comments were studied by thematic analysis. The questionnaire was distributed to 1300 students and 106 Faculty at Queen’s University Belfast Medical School.

351 responses (54 staff, 287 students; 25 %) were obtained. >90 % agreed that whole person medicine included physical, psychological and social components; 60 % supported inclusion of a spiritual component within the definition. Most supported availability of spiritual interventions for patients, including access to chaplains (71 %), counsellors (62 %), or members of the patient’s faith community (59 %). 90 % felt that personal faith/spirituality was important to some patients and 60 % agreed that this influenced health. However 80 % felt that doctors should never/rarely share their own spiritual beliefs with patients and 67 % felt they should only do so when specifically invited. Most supported including training on provision of spiritual care within the curriculum; 40-50 % felt this should be optional and 40 % mandatory. Small group teaching was the favoured delivery method. 64 % felt that teaching should not be assessed, but among assessment methods, reflective portfolios were most favoured (30 %). Students tended to hold more polarised viewpoints but generally were more favourably disposed towards spiritual care than Faculty. Respecting patients’ values and beliefs and the need for guidance in provision of spiritual care were identified in the free-text comments.

Students and Faculty generally recognise a spiritual dimension to health and support provision of spiritual care to appropriate patients. There is lack of consensus whether this should be delivered by doctors or left to others. Spiritual issues impacting patient management should be included in the curriculum; agreement is lacking about how to deliver and assess.