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UCFM Emergency Services Chaplain Manual
Introduction
The purpose of this manual is to describe the policies and practices of the United Christian Faith Ministries (UCFM) Emergency Services Chaplaincy. This handbook is to be used as a guideline for chaplains coming into this ministry.'
Mission of the UCFM Emergency Service Chaplain
Members of the United Christian Faith Ministries (UCFM) Emergency Services Chaplains are committed to the Christian Ethics of cooperation, professional growth, equality, diversity, human justice and grace through all we do. We affirm and promote the value, dignity and worth of each person we encounter in our ministry in following the model of Jesus Christ.
* Provide pastoral care and counseling to employees and families of Law Enforcement, Fire and Emergency Medical Services.
* Comfort and provide resource information to victims of fire, crime, emergencies and natural or man-made disasters.
* Assist the Coroner in notifying individuals who have lost a family member in an unexpected manner.
* To show the Love of Christ and His Saving Grace.
The UCFM Emergency Services Coordinating Chaplains receive guidance from a Committee board comprised of Bishops, Sr. Leadership, Regional Elders, and Chaplains representing the different agencies and public interest. These men and women are responsible for providing guidance to the Coordinating Chaplains for policy and procedures.
Scope and Role of the Ministry of ESC
Emergency Services Chaplains bring comfort and consolation to all persons in need with special emphasis on those confronted with fires, death, accidents or natural/manmade disasters. The ministry includes the provision of pastoral care to members of law enforcement and emergency services agencies. UCFM ESC chaplains also provide guidance, survivor support and counseling. We support the jail and Prison ministries with “You Come Unto Me” course as needed. They may also assist individuals by referring them to other care providers or agencies. The role of the ESC Chaplain is to be a representative of God bearing witness to His forgiving and redeeming power in accordance with II Cor 1: 3-4
All Chaplains are expected to demonstrate behavior consistent with the mission of UCFM Emergency Services Chaplains and the congregations they represent.
Any ethical concerns should be immediately addressed with the Emergency Services Coordinator and his or her committee representative whom he or she chooses.
Emergency Services Chaplains are committed to treating all those whom they minister to with respect for their personal dignity, right to privacy and to protect the confidentiality of all personal information shared with the Chaplain. Confidentiality will be maintained within the limits of the law.
UCFM Chaplains will respect the right that seekers of care have to control the amount of personal information they want to disclose. They will respect people’s right to privacy and avoid unwarranted disclosures of confidential information. When appropriate, they can inform the seekers of the difference between privileged information that may be confidential and threats of harm to themselves or others, which may be reported, the UCFM Chaplains takes the initiative to clarify his or her limits concerning privileged information.
A Chaplain is not held to confidentiality in the event of current child abuse or neglect, Intended Suicide/Homicide, the threat of bodily injury to self or a danger to others, No promises of confidentiality shall be made of potentially serious situations noted above.
Qualifications and Requirements – UCFM ESC Chaplains are ministers called to serve God’s people as commissioned by the Holy Sacred Word of God.
1. Ordained and in good standing with UCFM
2. Select Chaplain Ministry. To train as a Jail & Prison Chaplain you first must complete the training and be certified as an Emergency Services Chaplin.
3. Complete a 200 word essay on world religion
4. Current and valid driver’s license/ID
5. Mental Health: Self-Care course (Free)
The above must be sent to the Chaplain Coordinator for review and recording. (Must be completed prior to obtaining Chaplaincy)
6. Must show a God-like compassion, understanding, and love for others. In Christian grace and duty they respond with love and compassion to people’s needs in their whole existence. UCFM Chaplains embrace the understanding that human beings are created in the image of God, with uniqueness and freedom to think, act, and feel.
7. Maintain Biblical, ethical and moral standards.
8. Must demonstrate maturity in judgment, emotional stability and personal flexibility.
9. Must be tactful and considerate in approach relating to all people.
10. Must become familiar with and/or willing to learn the various helping agencies in the community.
11. Must have a deep concern for the spiritual and emotional well-being of emergency response personnel, their families, and the victims of accidents and disasters.
12. Must be willing to respond to any and all situations where the presence of a chaplain is desired or required.
13. Must be willing to network/debrief with other clergy and chaplains.
Individuals interested in serving as volunteer Chaplains must complete a formal application. The Coordinating Chaplain will review all applications submitted, giving careful and prayerful consideration to each one. Once the application has been reviewed and the candidate is found to meet the basic requirements, a personal interview may be conducted by the Coordinating Chaplain and or an ESC committee member.
All applicants must be willing to complete the outlined courses setup by UCFM Emergency Services and pass. They must pass and provide proof of completion prior to becoming a ESC Chaplain.
Please contact the Emergency Services Chaplain Coordinator in your region for information on supplying required completed documents. Chaplain Credentials are available at ucfmchaplain.org for all UCFM certified chaplains.
There are several other training courses that can be of help to a chaplain. Please investigate these courses in the Continuing Education and Training sections of the website, and take the ones you feel will be of benefit you the most.
· Death notification
· Suicide threats, attempts and completions
· Deaths of Children
· Fatal accidents or other disaster scenes
· Scenes of violent crimes against people
· Structure fire scenes
· Responding to hospital emergency rooms where emergency personnel are severely injured or have died while on duty
· Assist department officials in making line of duty death or injury notifications.
· Visit sick or injured emergency services, law enforcement or crisis personnel at home or in the hospital
· Attend and participate in funerals of active as well as retired members of law enforcement, fire department and emergency medical services
· Plan and preside at memorial services when appropriate with each agency.
· Go for regular ride-alongs with law enforcement and EMS personnel if they will allow you to.
· Assist personnel in dealing with confused or emotionally distressed individuals
· Assist with domestic disputes where families indicate a willingness to accept counseling (short term crisis counseling) and refer to family’s own pastor or appropriate agency
· Attend social or other important events at the various agencies
· Please continue to pray and seek the Lord in this ministry
Ride alongs may be arranged by contacting your local law enforcement, fire or EMS department
Arrive Early
Have clear objectives. Pre-arrange with the officer or crew that you will be riding with the extent of your involvement.
Your safety is now an additional responsibility of the officer or crew you are riding with. Follow their guidance.
Do not talk while radio is transmitting or receiving.
Know the unit number in which you are riding.
Do not preach--you are a visitor in their office.
Be open and listen.
Each ride should be a minimum of three to four hours.
Get to know these officers or crew.
All chaplains are expected to participate in a ride along program at least every six months or less if allowed by the agency.
The influence of a Chaplain’s initial handling of a critical incident can reduce the possibility of Post-Traumatic Stress Disorder. Prompt initiation of a Critical Incident Defusing may eliminate the need for a much more involved debriefing. The definition of a critical incident varies from individual to individual.
We will define a critical incident as:
· The death or severe injury of a child
· The death or severe injury of a co-worker
· Multiple casualties with death with death or severe trauma
· Structure fire with entrapment
There may be events not mentioned here where the need for the Critical Incident Stress Management process may need to be implemented. What follows is a brief overview of the debriefing process (Mitchell model). This debriefing should occur within 48-72 hours following the critical incident and should consist of a homogenous group.
1. Introductory phase: Providing the structure and ground rules
(a) Introduce the debriefing team. Explain who we are, why we are assembled and give some background on the team’s experience.
(b) Explain why we carry out debriefings, emphasizing that it is normal for people to have reactions after exposure to traumatic events.
(c) Structure and ground rules:
· Make sure that the room is set up before participants arrive and that the after meeting refreshments will be in place when required.
· No criticism of other’s feelings or reactions.
· No gallows humor.
· Explain that the meeting is totally confidential and that no notes will be taken.
· No one is obliged to speak and no one should try and speak for someone else.
· Ask for names and connection with the event (i.e., John – fireman)
· Differentiate between Critical Incident Debriefings (CID) and technical or operational debriefings.
· Explain how other people have responded to similar situations in the past.
· Explain that people may initially feel worse about things during the debriefing, this is part of unloading and not bottling things up.
· Explain that the debriefing continues without a break from commencement and may take between two to three hours.
· No journalists should be present.
· Ask participants if there is anyone in the room to whom they object to being present.
· Ensure that all of the participants receive suitable literature with contact details of individuals, groups or organizations who can offer help or support in the future.
2. Fact phase: Establishing what happened
Here the aim is to build up a comprehensive picture of what happened, asking each participant to contribute. The emphasis of this phase is on facts, what happened than on emotions which are dealt with later during the debriefing process. Ask participants to tell their part of what happened, STICKING TO THE FACTS.
They should be asked to answer the following questions:
· What happened?
· What did you do?
· What did you see others do?
· How did the incident/event end?
Questions should be tailored according to the incident to obtain the following information:
· What happened from the participants’ point of view.
· How they reacted.
· How they related to others involved, if appropriate.
· How the incident came to an end.
The members of the group may have widely divergent views on the events at the incident scene due to personal perceptions.
3. Cognition phase: Discuss thoughts about what happened
· Ask participants to share their thoughts leading up to, during and after the incident.
· Ask them to tell why they did what they did (as discussed in the fact phase). This is important because people will often have baseless misgivings about what they could, should or would have liked to have done during an incident. There may be an element of the armchair expert syndrome involved here. We often hear of people not involved in an incident saying things such as “If I had been there I would have done….” Although these are often overly optimistic and rather expressions of what they hope they would do, the reality is somewhat different. This notwithstanding, statements such as this, stated as they usually are with great conviction, can have seriously detrimental effects on recently traumatized persons. Their sense of self-worth
can be further undermined. They only effective counter to the armchair expert is the “man on scene” principle. The only “expert” is the person who was there when it happened, and no one else! Even people who have survived other traumatic situations cannot claim to be experts on YOUR trauma.
· Ask participants what their impressions are now and compare them to their impressions at the time of the incident or shortly afterwards.
4. Reaction phase: Discuss emotions associated with what happened
This is usually the longest and most involved phase of the debriefing process. This phase deals with feelings and emotional reactions to what people experienced. You should include questions about impressions, what people saw, heard, felt and smelled. Great importance is placed on ensuring that the normalcy of reactions is understood. Be prepared to offer reassurance and to encourage reassurance and supportive comment from the floor.
5. Symptom phase: Review signs and symptoms of stress and PTSD
The important questions here focus on what did a person feel during the incident. If they experienced
shaking legs ask them to say so, if they were paralyzed with fear, again ask them to get it out. Expect some reticence if debriefing a group with a strong macho image and culture, but explain that they are human beings-not robots! The aim of this phase is that people can understand that their reactions at the time and continuing reactions dating from the event are normal and predictable under the conditions that they were facing, and again, this point must be emphasized throughout.
Common symptoms may include gastro-intestinal distress, frequent urination, loss of bowel and bladder control, loss of sexual interest, heart pounding, shortness of breath, muscle, back, neck and head ache, trembling, jumpiness and startled reactions.
Insomnia, bad dreams, intrusive memories, trouble concentrating, remembering details and irritability are also symptoms.
6. Educational phase: Emphasizing the normality of reactions plus information about useful coping strategies
This is another phase whose aim is cognitive understanding. We continue to emphasize the normalcy of reactions, and to prepare people for the possibility of any future reactions. During this phase possible coping strategies are also introduced and discussed. The debriefer should also look for any positive aspects arising from what happened.
7. Re-entry phase: Summing up
This phase looks to the future, available support and allows time for any questions to be raised. The team leader gives a brief summary of the preceding sessions and ensures that team members have distributed informational leaflets. Any loose ends are dealt with now.
The refreshment gathering after the debriefing is officially brought to an end can and should be considered BY THE DEBRIEFING TEAM ONLY as a continuation of the normalization process. Some people benefit more from their interactions during this informal gathering and welcome the opportunities to talk without worrying about being under scrutiny and to discuss personal issues and concerns in more detail. Although this is not listed in any of the official literature that we have seen it is a very important point to bear in mind.
1. The coroner or medical examiner is absolutely responsible for determining the identity of the deceased.
2. Notify in person. Do not call. Do not take any possessions of the victim to the notification. If there is absolutely no alternative to a phone call, arrange for a professional, neighbor, or a friend to be with the next of kin when the call comes.
3. If a large group is to be notified, request additional chaplains.
4. Talk about your reactions to the death with your team member(s) before the notification to enable you to better focus on the family when you arrive.
5. Present credentials and ask to come in.
6. Sit down, ask them to sit down, be sure you have the nearest next of kin (do not notify siblings before notifying parents or spouse.) Never notify a child. Never use a child as a translator.
7. Use the victim’s name….”Are you the parents of ___________?”
8. Inform simply and directly with warmth and compassion.
9. Do not use expressions like “expired”, “passed away”, or “we’ve lost _________”.
10. Sample script: “I’m afraid I have some very bad news for you.” Pause a moment to allow them to ‘prepare’. “Name has been involved in __________ and (s)he has died.” Pause again. “I am so sorry.”
Adding your condolence is very important because it expresses feelings rather than facts, and invites them to express their own.
11. Continue to use the words “dead” or “died” through the ongoing conversation. Continue to use the victim’s name, not the “body” or “the deceased.”
12. Do not blame the victim in any way for what happened, even though he/she may have fully or partially at fault.
13. Do not discount feelings, theirs or yours. Intense reactions are normal. Expect fight, flight, freezing, or other forms of regression. If someone goes into shock have them lie down, elevate their feet, keep them warm, monitor breathing and pulse, and call for medical assistance.
14. Join the survivors in their grief without being overwhelmed by it. Do not use clichés. Helpful remarks are simple, direct, validate, normalize, assure, empower, and express concern. Examples: “I am so sorry.” “It’s harder than people think.” “Most people who have gone through this react similarly to what you are experiencing.” “If I were in your situation, I’d feel very ________ too.”
15. Answer all questions honestly (requires knowing the facts before you go.) Do not give more detail than is asked for, but be honest in your answers.
16. Offer to make calls, arrange for child care, call clergy, relatives, or employer. Provide them with a list of the calls you make as they will have difficulty remembering what you have told them.
17. When a child is killed and one parent is at home, notify the parent, then offer to take them to notify the other parent.
18. Do not speak to the media without the family’s permission.
19. Determine if an autopsy will be performed or if identification of the body is necessary. If identification is necessary, transport the next of kin to and from the morgue and help prepare them by giving a physical description of the morgue, and telling them that “Name” will look pale because blood settles to the point of lowest gravity.
20. Do not leave the survivors alone. Arrange for someone to come and wait until they arrive before leaving.
21. When leaving let him/her or them know you will check back the next day to see how they are doing and ask if there is anything else you can do for them.
22. Call and visit again the next day. If the family does not want you to come, spend some time on the phone and re-express your willingness to answer all questions. They will probably have more questions than when they were first notified.
23. Ask the family if they are ready to receive “Name’s” clothing, jewelry, etc. Honor their wishes. Possessions should be presented neatly in a box and not in a trash bag. Clothing should be dried thoroughly to eliminate bad odor. When the family receives the items, explain what the box contains and the conditions of the items so they will know what to expect when they decide to open it.
24. If there is anything positive to say about the last moments, share them now. Give assurances such as “most people who are severely injured do not remember the direct assault and do not feel pain for some time.” Do not say,“ s(he) did not know what hit them” unless you are absolutely sure.
25. Let the survivor(s) know you care. The most beloved professionals and first responders are those who are willing to share the pain of the loss. Attend the funeral if possible. This will mean a great deal to the family and reinforces a positive image of your profession.
26. Know exactly how to access immediate medical or mental health care should family members experience a crisis reaction that is beyond your response capability.
27. Debrief your own personal reactions with another chaplain or member of your personal clergy on a frequent and regular basis – don’t try to carry the emotional pain all by yourself, and don’t let your emotions and the stress you naturally experience in empathizing with the bereaved build into a problem for you.
Motor Vehicle Accidents
Park your vehicle away from the accident scene and off roadway.
Report to the Incident Commander (IC).
Assist as directed by the Incident Commander.
In any situation where there is a possibility of bodily fluid contact, dress in appropriate protective clothing.
Do not hesitate to request additional chaplains.
In vehicle versus pedestrian situations, particular attention should be paid to the vehicle operator.
Assist in transporting non-injured patients to homes or hospitals with permission of the Incident Commander.
In extended extrication situations, request permission of the Incident Commander to comfort patient (even if patient appears to
be unconscious they may still hear your words of encouragement and hope.)
Pray
Always report to the Incident Commander or Staging Officer on arrival at scene.
Keep stuffed animal toys for children.
Keep change of clothing available.
If difficulty in approaching an incident due to a roadblock or emergency vehicles, contact dispatch and request an escort.
Wear reflective clothing in low light situations.
Always be easily identifiable on the scene.
Keep insect repellent, sunscreen, hat and rain gear available for protracted events.
Remember there may not be restroom facilities at the incident scene.
Know your exact destination prior to departure.
Use caution in releasing personal information at the incident scene.
Prior to discussing any occurrence in your role as an ESC Chaplain with an attorney, contact the Chaplain Coordinator.
Notify the Chaplain Coordinator of any negative encounters with law enforcement or emergency service personnel.
Notify the Chaplain Coordinator if you are required to write an incident or witness report.
Refer news media to the Information Officer for comments.
Keep a list of agency numbers available.
Pray
A disaster is a critical event that causes crisis to those involved in the event. Chaplains are called on to provide pastoral care in the wake of these disasters. One of the unique aspects of disaster relief is that a chaplain is able to provide this care during and after the incident occurs, many times within minutes of the
occurrence. Pastoral care is the integration of spiritual care in the framework of established crisis intervention principles. A disaster relief chaplain must be trained to help those who are victims without looking at a person’s background or faith.
One of the key ingredients of pastoral care is compassion. The word we use, compassion, originates from two Latin words, cum and pati. These two words combined mean, “suffer with.” A modern definition would be, “a feeling of deep sympathy and sorrow for another who is stricken by suffering or misfortune, accompanied by a strong desire to alleviate the pain or remove its cause.” In other words, compassion asks the caregiver to go where it hurts, to enter into the places of pain, to share in brokenness, fear, confusion, and anguish. It is a challenge to the caregiver to cry out with those in pain, to mourn with those who are lonely, to be weak with the weak, and vulnerable with the vulnerable. Compassion enters into the pain and suffering of the one who is suffering and shares the pain to give the sufferer strength. Compassion has the honor that pity lacks and the courage that is lacked by sympathy.
While it is in human nature to try to separate one’s self from a crisis, a chaplain must become an active participant in the suffering of others. The chaplain is there to demonstrate the compassion of Christ. This is the priority of any chaplain or Christian ministry. Like Christ, a chaplain must truly feel the pain of another. The theological foundation for the disaster relief chaplain can be found in Galatians 6:2-10, “Bear ye one another’s burdens, and so fulfill the law of Christ. For if a man think himself to be something, when he is nothing, he deceiveth himself. But let every man prove his own work, and then he have rejoicing in himself alone, and not in another. For every man shall bear his own burden. Let him that is taught in the Word communicate unto him that teacheth in all good things. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary in well doing: for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.” And also “Be ye therefore merciful, as your Father also is merciful” Luke 6:36. The ministry of Pastoral care has been called “the ministry of presence.” A major part of the chaplain’s role in disaster care is presence. The power of this ministry is in the compassion of the caregiver and their presence.
The Christian chaplain is never alone doing God’s work. This is our strength. God is always present with the believer. In Matthew 28:20 Jesus said, “Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the end of the world. Amen.” This presence empowers the caregiver to provide effective, appropriate spiritual support within the context of the crisis. It is a compassionate God that choose to be “God with us” and it is the chaplain represents the presence of God in the aftermath of a disaster or crisis. If one looks at the so-called “heroes of faith” they all have one thing in common. They are just ordinary people with the mighty presence of God in their ministries.
A chaplain demonstrates this presence by being present in the suffering. Many experts call the ministry of a chaplain the “ministry of listening and feeling.” The chaplain uses prayer, the spoken word, the Holy Scriptures, service, and listening what a victim has to say in this demonstration. A victim needs to tell their story, vent their anger, and validate their feelings to begin the healing process. Practicing the presence of God requires acts of service. “For I was hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, an ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me: Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, fed thee? Or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” Matthew 25:35-40. If a chaplain is able to follow these scriptures and others they are in the process of doing the Lord’s work.
Today there is a tremendous amount of tension in balancing our convictions and cultural acceptance. With the deteriorating influence of the church in our society, this tension rises for believers of deep faith and convictions. Even though we live in a multicultural society the chaplain must not hesitate to demonstrate compassion by ministry action. They must look at the need for compassion and not be affected by race, gender, religion, or economic status. Their actions must exhibit compassion and God’s love for all people. There are numerous stories of chaplains and ministers that ministered to all kinds of people in New York after 9/11. Disaster Relief chaplains served all kinds of people in the aftermath of Hurricane Katrina in our southern states.
Disaster relief chaplains are called on many times to minister to the outcast of our society. Ministering to the homeless, the drug addict, the incarcerated, the mentally challenged may be necessary. It is the sensitivity to human diversity that is part of every chaplain ministry. Another challenge for the disaster relief chaplain is encountering people who may not have the same faith as the chaplain. Here the chaplain must take a “anyway” attitude of providing care and minister to these victims “anyway”. This part of disaster relief can become a real challenge for the chaplain not to get involved in a religious debate while trying to minister to the victims. Many times demonstrating God’s compassion and love for a victim is better shown in actions than words. The chaplain that is willing to do what some call simple tasks helping victims may be demonstrating God’s love in ways others can’t.
The following are some of the things that chaplains in a disaster situation must provide:
Assuming the attitude of a servant – Providing the ministry of care after a disaster must arise from the heart of a servant. It doesn’t matter what the chaplain’s position or job is outside of the disaster, here the victim needs a servant first. The chaplain must be willing to demonstrate compassion in servant hood in the same way our Lord Jesus did during his ministry here on earth. Robert Greenleaf, who wrote the book Essentials of Servant Leadership, says that the best test of this servant attitude is as follows: “Do those served grow as people? Do they, while being served, become healthier, wiser, freer, more autonomous, more like themselves to become servants? And, what is the effect on the least privileged in society, will they benefit, or, at least, not be further deprived?”
Providing Encouragement – After a disaster, people tend to respond in fear, confusion, or anxiety over issues like their vulnerability, their grief, and their loss of trust in the natural order of life. Providing encouragement during this time is a significant demonstration of compassion in the ministry of care. In the wake of a disaster or crisis, a chaplain must bring the assurance of hope like our Lord Jesus did during his earthly ministry.
“But straightway Jesus spoke unto them, saying, Be of good cheer; it is I; be not afraid.” (Matthew 14:27)
“And Jesus came and touched them, and said, Arise, and be not afraid.” (Matthew 17:7)
“Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there they shall see me.” (Matthew 28:10)
“But he saith unto them, It is I; be not afraid.” (John 6:20)
“Peace I leave with you, my peace I give you: not as the world giveth, give I unto you. Let not your hearts be troubled, neither let it be afraid.” (John 14:27)
Meeting Immediate Needs – When someone comes upon a site of a disaster, the first thing they ask is “what can I do?” A chaplain is no different and wants to meet the needs of a victim. Many times a disaster relief chaplain must be willing to help with providing food and water, assist with medical care, shelter the homeless, and be involved in search and rescue of victims. The chaplain must do all this as a servant not a minister.
Offer prayer – There is a statement among military chaplains, “There are no atheists in a foxhole.” Even those that consider themselves non-religious will cry out in desperate prayer during a crisis. Often a chaplain will be asked for prayer by disaster victims because the disaster victim may see the chaplain as a representative of God. When someone is anxious from a crisis there is peace found in prayer and the compassion of Christ helps calm down victims. There are three things to remember when praying for victims of a crisis.
1. Whenever we pray for the well-being of others, we are only asking God what He already longs for.
2. If we are children of God, we must be willing to tell God what we want for others.
3. Our prayers must be true acts of friendship with actions in accordance to our prayers.in Howard Burgess and UCFM Emergency Chaplain & Chaplain David Keasling.
Chaplain: a clergyman in charge of a chapel, officially attached to the military, an institution, organization, or family or court; a person chosen to conduct religious exercises.
Compassion: a feeling of deep sympathy and sorrow for another who is stricken by suffering, misfortune, or grief, accompanied by a strong desire to alleviate the pain or remove its cause.
Crisis Response: an informed response to an emotional disruption that occurs after a critical event; also called crisis intervention.
Crisis: an acute human response to an event wherein psychological balance has been disrupted; one’s usual coping mechanisms have failed; and there are signs and/or symptoms of distress, dysfunction, or impairment.
Critical Incident: a crisis event which appears to cause a crisis response, an event that overwhelms a person’s coping mechanisms, the most severe forms may lead to traumatic events.
Crisis Intervention: the urgent and acute psychological support sometimes thought to be “emotional first-aid.”
Cross-cultural: effectively operating outside the boundaries of a particular cultural group.
Cultural Awareness: developing sensitivity and understanding of anther ethnic or cultural group; usually involves internal changes in terms of attitudes and values; refers to the qualities of openness and flexibility that people develop in relations to others.
Cultural Knowledge: familiarization with selected cultural characteristics, history, values, belief systems, and behaviors of the members of another ethnic group.
Cultural Sensitivity: knowing that cultural differences as well as similarities exist, without assigning values.
Disaster: a calamitous event, occurring suddenly and causing great damage or hardship; an unexpected event that causes human suffering or creates human needs that the victim cannot alleviate without assistance.
Disaster Relief Chaplain: a member of the clergy that is trained to respond to victims of disaster; someone trained in crisis intervention skills.
Interdisciplinary Team: a team composed of specialists in different disciplines assembled to adequately identify and resolve issues and problems.
Multidisciplinary Team: a group of specialists that represent several different professional, disciplines, or agencies.
Presence: state or fact of being present, as with others or in a place; God’s initiative in encountering people.
Psychology: the study of psychological trauma in contrast to physical medicine.
Sensitivity: the state or quality of being sensitive; readily or excessively affected by external agencies or influences; highly responsive.
Stress: a response: a response characterized by physical and psychological arousal arising as a direct result of an exposure to any pressure or demand on a living organism; the sum total of “wear and tear” that accelerates the aging process.
Suffering: to undergo or feel pain or distress; to sustain injury, disadvantage or loss to undergo, be subjected to, or endure pain, distress, injury, loss, or anything unpleasant.
Trauma: an event outside the usual realm of human experience that would be marked distressing to anyone who experiences it; a narrow form of critical incident.
The American Red Cross defines a disaster as a “situation that causes human suffering or creates human needs that the victim cannot alleviate without assistance.” Disasters, by this definition, could vary greatly in extent of damage, number and type of victims, and origin. Disasters can affect several people or communities, are unexpected or sudden, have an element of danger, cause injury or loss of life, and cause property loss or damage.
People are affected by disasters differently because of understanding, age, experience, or history. People that have lived in areas that are affected by hurricanes are not likely to be severely affected like those that are from other areas. But some of those may feel severe trauma in a heavy snow storm. The chaplain must remember that perception greatly affects the distress a victim may experience. This perceived loss will produce signs or symptoms of distress, dysfunction, or impairment. For some victims may be more concerned about the loss of position, status, relationships, independence, reputation, or integrity while others may view the loss of property as a disaster.
Types of disasters
Natural Disasters: Natural disasters are many times called “acts of God.” These include earthquakes, floods, tornadoes, blizzards, hurricanes, tidal waves, wild fires, and volcanic eruptions. Our disaster service organizations also included events that result from these other events such as mud slides, avalanches, and so-on.
Man-made disasters: These are disasters caused by human intervention. This type of disaster has captured the attention of many people in recent years. Many man-made disasters have a criminal component. They are crimes against people and humanity. These disasters come on all levels. Examples of man-made disasters are rapes, battered people, abused children, school violence, shootings, arson, riots, and acts of terrorism just to name a few. With many disasters there arise health issues after the fact, such as epidemics or wide-spread disease.
Parts of this manual printed with permission of Chaplain Howard Burgess and former UCFM Emergency Chaplain Coordinator David Keasling.
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