PURPOSE

The purpose of THE LAW ENFORCEMENT CHAPLAINCY OF PLACER COUNTY ASSOCIATE CHAPLAINS TRAINING MANUAL is to help the Volunteer Associate Chaplain. When riding in the right hand seat of a police car or answering an emergency call, what is the Chaplain to "Do" or "Say"?

This training manual will help the Chaplain to know what to say and do in most situations that he/she might find themselves in. It gives practical "How To's" and What If's".

The Associate Chaplains volunteer to minister, to serve, and to help. This training manual gives them the knowledge and practical experience to those who have already been there.

Compiled and prepared by the Placer County Law Enforcement Chaplaincy for law enforcement chaplains as a resource for their individual ministries. Our thanks and acknowledgment go to all who contributed their effort and materials to make this training manual possible.

REACTIVE

CRISIS RESPONSES: Emergency call out for employees on duty and off duty.

CRITICAL INCIDENT TEAM: Negotiations, SWAT emergencies, etc..

CRISIS INTERVENTION: Mediations and suicide prevention, horrific crime scenes and trauma locales, both citizen and officers.

DEATH NOTIFICATIONS: Citizens and departmental representative for employees.

FOLLOW UP: Injuries, sicknesses or deaths of employees or immediate family, active or retired.

FUNERAL/MEMORIAL SERVICES: Employee or family

COUNSELING: Job related stress reduction: marriage and family

PROACTIVE

BRIEFINGS: Attendance at various watches and duty sections.

RIDE-ALONGS: Patrol and detectives.

VISITATIONS: Homes and hospitals, employees and families.

INFORMAL COUNSELING: On site recognition, leads (supervisors or peers)"Oh, by the way.."

COMMUNITY INVOLVEMENT: Department representative at various functions (Public Relations)

WEDDINGS: Pre-marital counseling and wedding planning.

OFFICIAL FUNCTIONS: Award Ceremonies, Academy visits, promotion and swearing in.

VOLUNTEER CHAPLAINCY CORP: Establishing and training volunteers for service.

BACK UP RESOURCES: Establishing a network of available resources to assist employees and families, i.e., referrals.

ADMINISTRATIVE

L.E.C. ADMINISTRATION: Of programs, planning and correspondence i.e., Law Enforcement Administrators and liaison or Chaplaincy.

TRAINING AND SEMINARS: Supervisors and AOT PTSD - stress: acute and accumulated, also family, finance, child/teen.

PRESENTATION OF L.E.C.: To community and additional law enforcement agencies.

FUND RAISING PROGRAMS: Churches, businesses, United Way, payroll deductions.

PULPIT FILLING: Various churches in the community.

PUBLIC RELATIONS: Information, media, community, brochures, video,
newsletter, department employees.

L.E.C. BOARD MEETINGS: Planning and fiscal budgets, programs, generic "reports"

PLACER COUNTY LAW ENFORCEMENT CHAPLAINCY

The Law Enforcement Chaplaincy of Placer County California is a 501 (C) (3) Non Profit Incorporated Ministry established in 1986.

It is governed by a Board of Directors consisting of 9 members including Corporate Officers acting as President, Vice President, Secretary and Treasurer.

The Chaplaincy Staff consists of the following:

1 Full time, paid Senior Chaplain
2 Part time, paid Supervising Chaplains
A volunteer staff of Associate Chaplains
1 Part time Secretary

The Chaplaincy and its staff work as reactive responders on call, or as pro-actively involved with or to the agencies or citizens of Placer County. 

PURPOSE

The purpose of the Chaplaincy Program shall be:

1. To provide spiritual guidance and counseling to all members of the Law Enforcement agencies located in Placer County, both sworn and civilian, and their families in time of need.

a. The services of the Chaplains are available on the basis of need and desire. They are not intended, nor do they wish to replace an individual s clergyman.

2. To assist Law Enforcement officers and the people of the community through a field service ministry.

3. To provide guidance, counseling and comfort in times of crisis. The Chaplain should be able to put people in contact with the appropriate agency or agencies to help them.

DEFINITIONS

CHAPLAINCY: A ministry to the people of the community in the area of field service to and through Law Enforcement agencies.

SERVICE: The Chaplaincy will provide the services of a Chaplain on a twenty four hour, seven day a week basis. At the request of a Law Enforcement agency, or employees, the Chaplain will seek to bring comfort and consolation to persons involved in accidents, natural catastrophes or confronted with death.

QUALIFICATIONS FOR APPOINTMENT AS A LAW ENFORCEMENT CHAPLAIN

A candidate for Law Enforcement Chaplain must meet the minimum qualifications:

Be an ordained or licensed member of the clergy in good standing and endorsed for the Chaplaincy by a recognized religious denomination. (In some instances a woman will be more effective than a man and her services should be obtained.)

Show godly compassion, understanding and love for his fellow man and relate easily to people.

Maintain high spiritual and moral standards.

Manifest a broad base of experience and professional maturity, emotional stability and personal flexibility.

Be tactful and considerate in his approach to all people, regardless of race, creed or religion.

Indicate a willingness to be involved in training that would enhance one's efficiency in meeting and dealing with people in crisis (e.g. trauma intervention) and should be familiar with community resources and referral services.

Be willing and available to respond to any and all situations where his presence as Chaplain is indicated.

Possess a valid and current California driver's license.

Respond to all major disasters in the county: bombings, building collapses, explosions, airplane crashes, multiple-alarms of fire, unusual industrial accidents and other disasters.

Provide liaison with other religious leaders in the community.

Notify as soon as possible the involved person's clergyman in cases of death or serious injury.

Make proper referrals in unique cases which need specialized attention.

Assist in raising funds for the Chaplaincy ministry/keep supports appraised of the work of the ministry.

REGULATIONS AND PROCEDURES

The Chaplain should have a basic knowledge of the duties of Law Enforcement officers and seek to keep abreast of new procedures, and be willing to attend training sessions and programs at the agencies.

2.   JOB DESCRIPTIONS

DEVELOPING THE CHAPLAIN'S ROLE

1. Availability - part of the Law Enforcement Team

A Chaplain's duties are similar to those of a military chaplain - person who is always there when the officers and their families need them. Just as a pastor cannot serve his people unless he is one of them, neither can the Law Enforcement Chaplain serve the Department unless he/she is a part of the Law Enforcement Team. They cannot wait for the man or woman to come to them. The Chaplain must go to them! They must meet those who need his services wherever they may be at the station house or in a patrol car at the scene of a disturbance or disaster in the hallway or office or at social functions, as well as their homes.

2. Counseling of Law Enforcement Officers

Counseling is an important phase of the Chaplain's work, and more and more Law Enforcement Officers and their families seek out the Chaplain. He provides counseling and consultation for Law Enforcement Personnel and families in personal, marital, family, job-related and other problems.

A. Unique Demands

There have been drastic changes in the Law Enforcement service during the last decade. Today, more than ever, the Law Enforcement profession is unique in its demands. According to Clarence M. Kelly, the former Director of the Federal Bureau of Investigation, "The time has come for Americans to understand and appreciate - the humanitarian nature of the Law Enforcement profession - in more than thirty years in the Law Enforcement profession, I have known thousands of officers - they are human. They have emotions." (FBI Law Enforcement Bulletin - December 1, 1973).

B. High stress occupation

Indeed, Law Enforcement officers are subject to the same kinds of feelings and tensions as other people. Law Enforcement work is considered a high stress occupation that involves considerable provocation on a day to day basis for the average Law Enforcement officer on the street. The many pressures of the job create an added burden on the officer which may effect his physical, emotional and personal well-being. Law Enforcement work is an occupation requiring a high level of emotional stability.

Because personal, family or job-related problems are likely to interfere with optimum performance on the job, it is important that counseling services be made available to Officers and their families, particularly those with stress-related problems.

3. Confidentiality - Privileged Communication

The Law Enforcement Officer who comes to the Chaplain for counseling should clearly understand that this is an "off the record" and "privileged" communication which will not be reported to their Superior or have any bearing on his or her job status. This element of confidentiality is very important to the over-all effectiveness of the Chaplain and his/her rapport with the men and women of the agencies they serve.

4. Referral to Other Professional Resources

Because of the demands made on the Chaplain's time, the Chaplain will most likely be able to offer only a brief, short- term, crisis-oriented type of counseling. If in his opinion, a long-term counseling program is desirable for a particular officer or family member, he may refer the individual to an appropriate community agency or to a marriage counselor. However, the Law Enforcement Chaplain must keep in mind that serious crisis-oriented problems can arise in a law enforcement officer's life and he should be available to offer immediate help with the understanding that other professional help may be recommended when the crisis passes.

5. Co-operation With Other Law Enforcement Chaplains

The Law Enforcement Chaplain needs to stay in touch with other chaplains, not only in their own area, but throughout the country. He should maintain this contact by attending meetings, conferences, and workshops in order to find out what other departments or chaplains are doing. Networking of chaplains throughout the country is vital to the success of the local Chaplaincy efforts. 

VOLUNTEER CHAPLAINCY

It is the responsibility of the Senior and Supervisory Chaplains to organize, train and supervise a Corps of Chaplain volunteers. This Corps shall be composed of duly ordained clergy who desire to serve the Law Enforcement community. (see job descriptions)

The purpose of this Corps is to assist the Chaplain in ministry to the Agencies involved.

The Senior Chaplain shall be responsible for the Administrative duties of the Chaplaincy Program.

The Senior Chaplain shall supervise the Chaplaincy Program Ministry and oversee the Pro-active and Reactive outreaches of the Supervisory and Associate Volunteer Chaplains.

NOMINATION AND APPOINTMENT

People interested in serving on the Chaplaincy Staff shall complete an application form setting forth personal information, their experience, education and willingness to actively participate.

The Senior Chaplain and Supervisory Chaplains shall review and give careful and prayerful consideration to each application submitted, considering the effect on the overall Chaplaincy Program.

Chaplains will be approved for an indefinite term; however, each Chaplain will review his/her commitment each year as to his/her availability.

ORGANIZATIONAL STRUCTURE AND DESCRIPTION OF THE CHAPLAINCY BOARD OF DIRECTORS

Specific duties, terms and limitations are referred to in the Chaplaincy Articles of Incorporation and By-laws.

In general, the Chaplaincy Board is to:

          set and review Chaplaincy policy

act as personnel Board for the Chaplaincy

hold regularly scheduled Board meetings

receive reports of Chaplaincy activities

offer support and suggestions to programs and ministry

assist in maintaining the integrity of the ministry

be stewards of Chaplaincy funds

ORGANIZATIONAL STRUCTURE AND DESCRIPTION OF THE OFFICE OF
SENIOR CHAPLAIN

The Senior Chaplain shall report to the Chaplaincy Board of Directors and shall be responsible for matters pertaining to operation of the Chaplaincy Program

The Senior Chaplain shall be responsible for the Administrative duties of the Chaplaincy Program.

The Senior chaplain shall supervise the Chaplaincy Program Ministry and oversee the Pro-active and Reactive outreaches of the supervisory and Associate Volunteer Chaplains 

ORGANIZATIONAL STRUCTURE AND DESCRIPTION OF THE POSITIONS OF SUPERVISORY CHAPLAINS

The Supervising Chaplains are Chaplaincy paid Staff and supervise the activities of the Associate Volunteer Chaplains. The Supervising Chaplains work under the direction of the Senior Chaplain.

The Supervising Chaplains are responsible for the Chaplaincy responses and Chaplaincy activities that take place in their region, and to insure that the quality of activity response is maintained.

Additional Supervisory Chaplains responsibilities include:

Keep in close contact with Agencies and Patrol Sergeants with weekly visits and walk throughs.

Communicate each week with Associate Chaplains

Be consistent with Ride-Alongs and Briefings.

Meet formally or informally with each Chief or Agency Commander - coffee/lunch, etc. at least each quarter.

Assist with training of Volunteer Associate Chaplain

Collect and summarize monthly activity reports

Meet regularly with Senior Chaplain and attend Staff meetings as scheduled.

 

 

ORIENTATION AND TRAINING OF THE VOLUNTEER CHAPLAIN

Each Associate Volunteer Chaplain will, on completion of the application process and acceptance, be required to begin a training procedure which consists of:

An initial interview with Senior Chaplain

An interview with Chaplaincy Training Officer

A thorough review of the Chaplaincy Training Manual

An orientation Ride-Along with the Senior Chaplain

A first training Ride-Along with Training Sergeant from an agency in Placer County

A second training Ride-Along with a Training Sergeant from an agency in Placer County

Finalizing interview with Chaplaincy Training Officer

The Associate Chaplaincy candidate will be issued a Chaplaincy ID card during the initial training period.

A Chaplaincy badge, wallet and ID number will be issued upon completion of the initial training period. 

UNIFORM REQUIREMENTS

Each Associate Chaplain will be required to wear the appropriate Chaplaincy uniform while on ride-alongs, visits to law enforcement agencies, or on calls for service. The basic Chaplaincy uniform consists of:

Black shoes
Black socks
Black slacks
Black, white, or gray Chaplaincy logo shirt
Black Chaplaincy logo jacket
Police Chaplain "fanny pack" containing appropriate gear

 

 

MINIMUM MONTHLY COMMITMENTS

Each Chaplain must be able to accomplish the following on a monthly basis:

*One ride-along in assigned beat
*Attend the monthly four hour training session
*Be available to be called out for crisis or emergency response (in assigned beat)
*Complete monthly reports on activities

THE CHAPLAIN'S ROLE DEFINED

The Chaplain is not a law enforcement officer, but a representative of God, duly ordained - an approved and experienced representative of their denomination. Their responsibility is to assist all Officers, upon request, on matters within the Chaplain's realm. He/She shall not, in any way, interfere with an Officer in the performance of his/her duties, but be subject to the authority of the officer on duty.

The Chaplain is authorized to visit the Offices of the Agency and have access to all buildings and scenes where the presence of Law Enforcement Officers indicates the requirement of need for their services. The Chaplain shall carry on their person the Identification Card issued by the Chaplaincy and wear the appropriate Chaplaincy attire or uniform. The Chaplain, when on duty, shall properly identify themselves, be courteous, and conduct themselves in a manner becoming their role and ministry. For this Purpose, the Chaplain may converse with any member of the department whenever the need for such services arises.

THE CHAPLAIN'S ASPIRATION

Believing that God is the answer to man's dilemma, the Chaplain stands ready to bear witness to the forgiving love and redeeming power of God, through Jesus Christ, to all people, especially to those in crisis. they pray that God will guide their thoughts, words, and actions. They seek to be a channel of God's love. They desire to serve as a source of support and counsel to the Law Enforcement Community. 

DUTIES AND RESPONSIBILITIES

As part of their official duties with the Chaplaincy, Chaplains are expected to respond and react to such duties that maybe requested of them by the Law Enforcement Agencies. These tasks may include follow-up to those affected persons.

Some of these duties are, but not limited to:

Death notifications
Suicide threats, attempts and completions
Deaths of children
Fatal accidents
SWAT operations
Violent crimes against people
Sex crimes

When an officer is seriously injured or has died on duty, respond to the hospital emergency room, on request, and identify themselves to the hospital staff and the hospital chaplain and work with both according to common ethical courtesies.

Counsel officers and families with personal problems, marriage and family, stress, etc..

Be on call and on the street during any major demonstration in the city or any public function requiring the presence of a large number of Law Enforcement personnel.

Visit sick and injured Law Enforcement personnel at home or in the hospital.

Attend and participate in funerals of active as well as retired members of the Agency or Department.

Conduct memorial services.

Assist department officials in making notifications to families of law enforcement personnel who are injured or killed.

Participate in "in-service" training classes, as attendees or instructors.

Be willing to enter into training courses to enhance his/her effectiveness

Periodically attend roll calls or briefings.

Do regular ride alongs with Patrol officers.

Attend Departmental graduations, promotions, award ceremonies, dinners, social events, and offer invocations and benedictions.

Represent the Department before official bodies upon request.

Be responsible for the organization and development of the spiritual organizations in the Department.

Public relations efforts.

The Chaplain will recruit, train, deploy, supervise and evaluate a team of volunteer clergy to assist in performing the ministry. Each volunteer will report in writing to the Chaplain regarding services rendered (forms to be provided). Privileged information will not be included in the report.

 

Back to Chapter One Topic Index

 

3.  CHAPLAINS TRAINING

What's Necessary? A Model (check chapters for further references)

1. A Desire To Minister

2. A Desire To Know:
        The Law Enforcement Chaplaincy Training Manual
        The purpose and reasoning behind it's creation.

3. The Chaplaincy Responds to:
        All law enforcement agencies
        Every emergency called to
        The Officers and their families
        The Community
                With Confidentiality
                With Credibility

4. The Ride Along:
        We earn the right to ride in the right-hand seat.
        We have a ministry of Presence.
        We must be an asset not a liability.
        We must be prepared to help the Police Officer in ANY Situation.

Things to Know on Ride Alongs:
        10 & 11 Codes
        How to operate: Radio, Shot Gun Release, Sirens,
                                Spot Lights, Scanner.

5. Weapons Training:
        Chaplains must have the willingness to protect their own life and to save and protect the life of the officer that they are with. 
        Know the shot gun: firing, loading, releasing.
        Know the different kinds of hand guns used by officers.

6. Critical Incident Stress Debriefing:
        Procedures Used and Reasoning For
        Post Traumatic Stress Syndrome.

7. Crisis Reaction:
        A Normal Response To Abnormal Situation
        Profile of Crisis
        5150: Mental Case, Self Endangerment

8. Death Notification:
        Dealing With Grief
        Stages of Grief
        SIDS

9. Suicide:
        Threat
        Attempt
        Completion
        Survivor of
        Don't be afraid to talk about Suicide.

10. Stress:
        Chaplains
        Chaplains Families
        Officers
        Officers Families
        Civilians
        Understanding Stress Management
        Understanding Burnout
        Having Good Referral System.

11. Listening

12. Post Shooting Trauma

13. Referral References

14. Crisis Information

1. Learn to tolerate teasing.
2. Ride with the officers; visit roll call sites (post, stations, as these are good places and times to get acquainted and to learn things about the officers.
3. Attend social functions.
4. Get to know the minister, pastor, priest or rabbi of the officer.
5. Develop a basic knowledge of the officer's work responsibilities.
6. Learn the lingo; the basic radio code signals, legal jargon peculiar to the respective department.
7. Develop a working knowledge of the organizational structure of the department.
8. Be able to identify the various rank insignias within the respective departments.
9. Congratulate personnel on birthdays, weddings, anniversaries, promotions, positions, etc., as is appropriate.
10. Be Visible, Available, Adaptable and maintain Credibility.
11. Volunteer to assist.
12. Listen to radio and/or scanner if available.
13. Go in on runs - rut don't interfere.
14. Be loyal to the officer and his superior, serving as a bridge or link between them.
15. Respect the officer's religious views or lack of them.
16. Earn the officer's personal respect and confidence.
17. Be contagiously honest.
18. Identify with the person-problem. (Come up with viable options)
19. Be positive and optimistic.
20. Be a good stroker (always be courteous).
21. Be aware of community agencies for referral purposes.
22. Be `for real' - remember actions speak louder than words.
23. Maintain confidentiality.
24. Be a good listener. (There are at least two sides to every story).
25. Be trustworthy. Be a team member. (Be a play-maker).
26. Be neat and clean in appearance.
27. Keep informed.
28. Be the spiritual leader - primarily be example.
29. Do carry an easy, confident manner balanced with humility.
30. Remember: if you lose your credibility, you have nothing to offer.

DON'TS

1. Do not get involved in inter-department politics.
2. Do not over identify with the situation; remain objective.
3. Do not interfere with management operations (setting policy, arranging transfers, etc.)
4. Do not confuse the role of the Chaplain with that of the officer.
5. Do not try to throw your weight around; status must be earned.
6. Do not appear to have all the answers.
7. Do not get your exercise by jumping to conclusions.

 

Our role is not to Proselytize

Chaplaincy is a Ministry of presence

Suicide: The answers to the why questions are not always important, but I am here and my faith will help carry these people to some degree.

Do they have a Pastor? If not I am here!

Crisis Situation: Being able to step outside of our denomination as a Chaplain and help people where they are at.

See a need and meet it.

Sometimes being out there is an uncomfortable place to be.

Being out there though, verbalizes through our actions and our presence that God is Still Alive.

Know Your Own Limitations: Get in touch with your own feelings about what we do.

How you feel will control how you act and react to each situation.

How do you feel about: Alcoholics, Suicide, Tragic Deaths, Deaths of Children, Murder, Rape, Abuse...

Don't Forget your Own Families and your Congregation along the way.

No simple solutions.

Don't lose sight of your own Physical, Emotional, and Spiritual Health.

Teach by example: You can always say No!

II. WE ARE "POLICE" CHAPLAINS

Police Officers: Get to know them

Ride as often as you can.

75% of all counseling is done in the Patrol Car.

In the car the Officer is in control.

They think that nobody understands a Cop except another Cop - unless you ride with them.

Don't lose sight of who you are.

These people we are ministering to - aren't so weird, they even have to arrest Ministers and Priests, for things that we can't explain very well. Like a drunk Priest for example.

Never forget that we are living in a very real world.

Know going into the Chaplaincy that Police Officers will test you. Raunchy Jokes...

If you are honest with them, don't be afraid to challenge them - but not in front of other cops.

Example: Did you have to use that much force or night stick?

Talk about it, but don't embarrass the Officer.

We must first earn the right to ask.

As a Police Chaplains, let them get to know you.

Cops won't call us unless they know how we operate.

We must know the Rules and Procedures for incidents: Swat, Traffic, Suicide, Disaster.

We don't need loose cannons out there.

If a Cop says, "How about riding with me sometime?" It usually means "RIGHT NOW" I want to talk.

Make time to ride with him. Take the time to learn their language.

Don't go from the briefing room to the Captains office.

Don't abuse the system.

Don't use your badge or ID to talk your self out of a ticket.

If you do, you will lose because you become one of "them"!

We are Ministers of the Gospel - We are the Example.

Live what you preach.

III. PEOPLE WE WORK WITH, THE MAN BEHIND THE BADGE.

1. Obsessive Compulsive Personality

a. It makes them good at details.
b. Flip Side-- Perfectionist
c. Don't take criticism well
d. Cynicism can set in

2. Histrionic: People in the middle of tragedy and not affected at the time of the tragedy.

a. Aggressive
b. Domineering
c. Confronting

3. Control People: Trained to take control

a. People call a Cop when they are out of control. We learn that we can't control everything in our life.
b. Know the 3 Step 12 Step Plan:
        1. I Can't
        2. God can
        3. Let Him!!

4. Cops Are Action Oriented

a. Use hands, not minds
b. They look for immediate gratification.
c. They have a Strong need to Be needed.
d. Strong and ethical Values, but maybe not
our values.
e. They like things to be Black and White
f. Good guys or Bad guys
g. Often disillusioned by what they see.
h. Team Players who have strong loyalties
i. They adopt the image to be one of the boys.

5. Physiologically Immature Emotionally

a. They have immature relationships
b. 70% of Cops after 3 years are in divorce or third marriage.
c. They don't talk to their wife, so their wife buys a scanner to know what they are doing. They need to ask their wife if she wants to hear about their day. If she says No, at least they have communicated.
d. Cops make lousy partners, but good caretakers.

6. Ask: Why did you become a Cop?

a. 65% to 70% of adult children of alcoholics go into service organizations. Cops and Chaplains are service organizations.

b. Their Answer:

i. I want to help people.

ii. I want to solve the crime and catch the crook. (If this is their answer, they become very suspicious of people and treat their family with suspicion.)

iii. I want to become somebody. (Then only cops are somebody and everyone else is nobody.)

iv. I need a job because I have a wife and 2 kids to support. (This is the most healthy perspective.)

7. Our perception of any given situation controls the stress level.

a. Stress is how I perceive the situation.

b. They see situations as them against us.

c. We can help them change their perceptions, if we care enough to be out there with them.

d. They need to have a strong support system and we are it.

e. Develop team work - Look out for Your Partner

f. Establish your credibility!

g. Don't Underestimate the Value of Riding in the Right Hand Seat!

 

Signature: _______________________________________________

Date:______________________

PUBLIC PRAYER IN A PLURALISTIC SOCIETY

Guidelines for Civic Occasions

Spoken prayer is common on many civic occasions such as club meetings, legislative sessions, graduations, political rallies, testimonial dinners and community forums. Prayer in settings which are primarily secular should bind a group together in a common concern. However, it can become divisive, even if not intended, when forms or language exclude some persons.

Individuals who lead the general community in prayer have a responsibility to be clear about the purpose as well as the nature of the occasion. Prayer on behalf of the general community should be general prayer. General prayer is inclusive, non sectarian and carefully planned to avoid embarrassments and misunderstandings. Those who are reluctant to offer general prayer should be given the option of declining an invitation.

General public prayer on civic occasions is authentic prayer that also enables people to recognize the pluralism of American society.

Prayer of any kind may be inappropriate on some civic occasions. Decisions should show respect both for public diversity and for the serious nature of prayer.

GENERAL PUBLIC PRAYER

Seeks the highest common denominator without compromise of conscience.

Calls upon God on behalf of the particular public gathered; avoids individual petitions.

Uses forms and vocabulary that allow persons of different faiths to give assent to what is said.

Uses universal, inclusive terms for deity rather than particular proper names for divine manifestations. Some opening ascriptions are "Mighty God," "Our Maker," " Source of all Being" or "Creator and Sustainer." Possible closing words are "Hear Our Prayer," "In Thy Name," "May Goodness Flourish," or, simply, "Amen."

Uses the language most widely understood in the audience, unless one purpose of the event is to express ethnic/cultural diversity, in which case multiple languages can be effective.

Consider other creative alternatives, including a moment of silence.

Remains faithful to the purposes of acknowledging divine presence and seeking blessing, not as opportunity to preach, argue or testify.

These guidelines for inclusiveness and sensitivity on prayer should also apply to the content of meditations or addresses on civic occasions, and to the selection and performance of music.

Back to Chapter One Topic Index

10.  PRAYERS THAT HURT

Public Prayer in Interfaith Settings

In the Mekong Delta, it was a Protestant chaplain - Les Westling - who helped me grow as a Jew, and who helped me decide to become a rabbi. With his help, I discovered the love within Judaism; because of his help, I discovered love within Christianity.

After the terrorist truck bomb attack in Beirut, when my skullcap, my Kippa, was lost in the rubble and misery, it was a Catholic chaplain - George "Pooch" Pucciarelli - who cut a circle of cloth from his own Marine camouflage cap to take its place. For others, the Kippa was a symbol of Judaism; for me, his action made this one a symbol of Christianity.

The Talmud tells the story of a Jew who bought a camel from an Arab, only to discover a precious gem hidden in the saddle, of which neither the seller nor the buyer had been aware. When the Jew returned it, the Arab's reaction was one of respect and appreciation for the Jewish faith, for it must be praiseworthy, he said, to teach a man such honest ways.

Colleagues like Les and Pooch helped me to understand the lesson of this Talmudic story; it does not take words to witness for one's faith. It takes love.

KNOWING WHAT HURTS

Another story from rabbinical tradition tells of two long-time friends. "Do you love me?" one friend asks the other. "Of course." "Do you know what hurts me?" "No, what hurts?" "How can you say you love me if you don't know what hurts me?"

When my father died two years ago, a fellow chaplain wrote to me with the prayer that I would accept the resurrection of Jesus. Without that acceptance, he wrote, it must seem truly hopeless to bear the death of a loved one. Many other notes from chaplains brought me comfort during that time of grief; this letter brought me pain.

At the 1980 Navy Chaplain Corps Worship, a chaplain began by stressing the need for us to work together as a team during the decade which was about to begin. Inviting us to join together for a moment of prayer, he ended the prayer in the name of the Trinity. I could not add my Amen. Hadn't I been invited to pray with the group? I felt out of place. I wanted to be a part of this prayer, as we faced the future together-and it hurt me that I could not.

Few chaplains would write to me to tell me that there can be no basis for comfort within Judaism, but there are many who let me know that there can be no basis for prayer. We may work together, but we cannot face God together, as servants or as children, not even for a moment. There are times, of course, when the slight is unintentional, and the chaplain simply does not realize that inviting me to join in prayer and then using words which I cannot say is the same as inviting me for dinner and serving food I cannot eat. But there are other chaplains who understand that there are words and expressions which exclude non-Christians, but they see the question of public prayer on an academic plane.

For me, it is not an intellectual question, nor even one of "interfaith relations," a phrase which brings to mind meeting of religious bodies, rather than actions between human beings. When I raise the issue, as I do in this article, it is an attempt to share feelings among friends. It is an effort to let others know what hurts.

PUBLIC PRAYER

A fundamental question for some chaplains has to do with whether it is appropriate for chaplains to participate in "civil ceremonies" at all. For some chaplains prayers made appropriate to civil occasions "water down" the true faith and open up the dangers of "civil religion."

My feeling is that such a danger is overshadowed by the far greater danger of the secular world, that it will be a place of no religion at all. A word of prayer at a civil or secular occasion can be a reminder that faith is not relegated to the synagogue or church. My concern is not simply that our people do not pray in the best way possible; it is that they do not pray at all - they have no relationship to prayer.

Our participation in public events can be a beginning. The danger of encroaching civil religion - and the fear of "watered-down" concern is not that most people do not pray in the best way possible; it is that they do not pray at all. If we fear the specter of "civil religion," we should fear the nearer danger of secularism even more; a world where religion is relegated to the confines of the church or synagogue, kept entirely away from the "real world." Our participation in public events can be a reminder of God's presence, a reminder of something holy - even a reminder of the idea of the holy - for those who have forgotten how to pray or how to dream.

Within our own faith groups we emphasize our particular beliefs and approaches to God. Before men and women of all faiths, we stress the ties that bind through a moment of awareness of the Presence of something larger than ourselves.

We need not begin with the founders of America to understand that there are times to speak of God in general terms. Millennia before the founding fathers celebrated this truth, it was a Biblical prophet Malachi who saw the cruelty of fighting in his time and cried out, "Have we not all one Father? Did not one God create us all?" (Malachi 2:10). His fear was not that he might water down God's word or forget the different cultic responsibilities of Jews and non-Jews. His concern was to remind the world of God's existence and the way that God's care binds all humanity together. In today's world, still torn by strife, it is no "danger" to share this prophetic message and no "cop-out" to follow this example. Instead, it is a challenge worthy of all our faiths.

From any newspaper we can see religion abused so as to tear people apart. Through a moment of prayer we can remind a cynical world that faith can and must be used to bring them together. When entire faith groups are excluded from our prayers, then a chance to face God together is lost. An opportunity to touch men and women of all faiths has become an occasion to relate to our faith group alone. Without prayer which includes all, an opportunity to teach that despite differences we must work together for common good remains a reminder of how separate we stand.

Each of us wears the cross or tablets which identify us as Christian or Jew. In public prayer we have the opportunity to say that our religion, Christianity and Judaism, teaches us to care for others, regardless of their origin. Whatever a public prayer should be, it should not be cruel or uncaring.

One of the most "general" prayers in the Bible is Psalm 117, the Bible's shortest book:

O praise the Lord, all you nations;

Praise Him all you peoples;

For His love for us is great;

And the truth of the Lord endures forever. Hallelujah.

Would such a prayer water down our faith?

RIGHTS AND RESPONSIBILITIES

Does not each of us have the right to pray as he or she pleases? We can never be denied the right, or the ability, to pray. As has been written regarding the question of prayer in public schools, there will always be students praying so long as there are teachers handing out tests. In America, of course, we enjoy religious freedom as groups within our houses of worship, speaking to those who share our faiths.

It is the gray area of public prayer before interfaith groups, a modern phenomenon, that the question of the right of the speaker as over against the right of the listeners comes to the fore. For me it is helpful to remember a basic difference between the "law of the land", at least in the West, and the "law of the Bible." The former considers a situation from the point of view of rights, while the latter is more concerned with responsibilities.

When we accept the invitation or the assignment to participate in a public ceremony by offering a word of prayer, we understand that we are making a contract of sorts. Analogously we do not agree to participate in a wedding and then use the ceremony as the occasion to speak against the union. It seems to me, if there is a right involved, it is not the right to word the prayers as we please, but a right to be exercised much before the occasion: the right to decline to participate. It is the right of the chaplain who cannot offer a "general" prayer to decline, in the same way that we may choose not to participate in baptisms, weddings, or funerals.

If we accept the invitation, however, we have a responsibility to understand that we have been asked to add a reminder of the holy and challenged to touch and inspire those present through a moment of shared prayer. We have not been asked to preach nor to confess our faith. We have a responsibility to our conscience and our faith, but we also have a responsibility to those before whom we stand. Neither can be ignored.

PRACTICAL CONSIDERATION

At the most practical level, it is well for us to remember that participation in a civil ceremony may be only a small part of our ministry, but it often lays the groundwork for much of what follows.

There is a story of a young sailor who hesitated to speak to the chaplain when he saw that the chaplain's faith was different from his own. "Chaplain" he stammered, "I hope you won't try to change my faith." Don't worry, friend," the chaplain answered, "but together perhaps we can understand how our faith can change us."

Parents still send their children off to the military with the reminder that if problems arise they are to go "see the chaplain." What a wonderful basis for ministry. Because we are "religious," our people believe we must care about others. Often our civilian counterparts do not enjoy such good publicity. In Religion, we learn from the prophets, includes a demand for justice-and so it is appropriate that chaplains are sought out when the military system seems unfair. We are men and women of faith, and so we are approached when others feel loneliness or pain or seek reason for hope.

When we offer public prayer, we are often being "sized up" by men and women who may one day need us. When our prayers disappoint the listeners, they may give us another chance - or even come to us for advice! But when our prayers hurt those who hear us, we may simply never hear from them. In my line-officer days I know that I would never approach a chaplain whose prayer denied my existence. When I try to teach Jewish sailors that they should approach "their" ship's chaplain for help, I often know they will not. "He doesn't care about me," they tell me. "You should hear his evening prayer..."

On the other hand, we should not underestimate the impact of inclusive prayers. We ;might think it is a neutral act to offer a general prayer, but it is not. It is understood, at least by many, as a positive action: a careful and inclusive word of prayer is an act of love.

CHRISTIAN THEOLOGICAL CONSIDERATIONS

For many Christians, the New Testament gives a scriptural basis for "general" prayers. They point to Jesus' prayer as an example. When asked how to pray, Jesus began, "Our Father, who art in heaven... " (Matthew 6:9 and Luke 11:2). For another illustration of "general" prayers, they point to the words of Stephen recorded in Acts 7:60, "Lord, lay not this sin to their charge." Or "God, be merciful to me, a sinner," written in Luke 18:13

Many of the New Testament epistles end with prayers offered in the name of Jesus, but in the Epistle to the Hebrews there is a simple prayer we might emulate today when ending an invocation or benediction, "Grace be with you all, Amen." (Hebrews 22:25)

There are verses in the New Testament, however, which some Christians understand to teach that the Christian faith requires prayer to be offered in Jesus' name. "Whatsoever you shall ask of the Father in my name, He will give it to you." (John 16:23-26). This verse is sometimes translated a different way: "Whatsoever you shall ask of the Father, in my name He will give it to you." This rendering seems to teach something quite different, but keeping the first reading, how does this verse apply to the subject at hand?

For some Christians, the idea of praying with a phrase as "In His Name," "In Your Name," or In the name of the Lord," allows them to remain true to the verse and yet open enough to allow others to accept the prayer as well. Others accept the Trinitarian understanding that where one person of the trinity is present, all are present. A prayer to the Father, or to God's Holy Spirit, invokes Jesus as well. And for still other

Christians, any prayer rooted in the love and faith of Christianity is in fact a prayer asked "in Jesus' name," regardless of what words are used. The word, name, in this context means more than a title, it means being or essence. Praying in His name means praying as His representative, praying as a person filled with His Love.

Finally for those who would interpret the verse most strictly, I offer a "Rabbinical" answer in terms of the struggle we share - the challenge to remain true to our faiths and yet offer something which can bring us together in faith, even for a moment. If the verse means that prayers asking for something must be offered in the name of Jesus, is it not acceptable to offer prayers which are not petitions in a different manner?

Can we not touch or inspire persons of all faiths through a word or prayer of praise? ("Whoever offers praise glorifies me." Psalms 50:23) Can we not offer a word of thanksgiving? ("This is the day the Lord has made; we will rejoice and be glad in it. "Psalms 118:23) Christians can heed Paul's advice in Colossians 3:16 and Ephesians 5:19 to offer psalms and hymns, or drawing from the Roman Catholic Bible, Christians can follow the example of Ben Sirach and bear witness to God's presence through the glory of His world: "Behold the rainbow, then bless its maker." (Ecclesiastics 43:11)

For some Christians sharing the proclamation that "Jesus is Lord" becomes the proof of faith. "No one can say Jesus is Lord except by the Holy Spirit." (I Corinthians 12:3) Speaking these words becomes a way of invoking the presence of the Holy Spirit and therefore an important part of Christian prayer. But if we see the opportunity to offer prayer in a public setting, before men and women of all faiths, as a challenge or privilege and not a right, then the struggle must be to find other ways to proclaim our faith and other ways to make the moment holy.

My contention is that there are other ways for us all. We can search for other verses in the New Testament: "When we cry Abba! Father!" It is the Spirit Himself bearing witness with our spirit that we are children of God." (Romans 7:15f) But with or without specific verses we know we witness for our faith when it fills us with love enough to care about each other.

If it is a choice between an imperfect prayer or an action which will divide us at the very moment given to bring us together, then let us opt for the caring word and trust that God will understand. "The Spirit helps us in our weakness; for we do not know how to pray as we ought; but the Spirit himself intercedes for us with sighs to deep for words." (Romans 8:26) From the thirteenth chapter of I Corinthians, we learn that love is better than prayer...even better than prophecy.

JEWISH THEOLOGICAL CONSIDERATIONS

In some ways it may be easier for a Jewish chaplain who is invited to participate in public prayer to offer an inclusive or general prayer. There are many verses in the Hebrew Scriptures which seem to assure us that there is no special formula for prayer. From the shortest prayer in the Bible (Numbers 12:13-five Hebrew words) to the longest (Deuteronomy 9:25- one that lasted forty days and forty nights), we understand prayer as a cry from the heart. "The Lord is near to all who call upon Him," Psalms 145), and so the exact words are less important than the act of prayer itself. After all, God hears us even when we do not use words at all. He hears and heeds the pain of slaves (Genesis 3:7) and the sighs of prisoners (Psalms 79:11).

In a beautiful discussion in the Talmud, the rabbis offer the story of the woodcutter who, lost in the woods, knows he will not make it to the congregation in time for evening prayers. "Lord," he prays, "I am not an educated man. I do not know the prayers by heart. But, I know the alphabet, and I will recite it. Please rearrange the letters to form the prayers you know exist in my heart.

This is not to say that the wording of public prayer is not a problem or challenge for the Jewish chaplain. Many of the prayers I regularly offer within Jewish settings would simply be inappropriate for interfaith groups. A widespread myth has it that Jewish chaplains are not asked to change their prayers and so it is "unfair" to expect such action on the part of Christians. The fact is that Rabbis, like the Christian clergy with who we serve, must choose words carefully in interfaith groups. If the prayers offered by Jewish chaplains seem "acceptable" then perhaps we tread more softly, for we, like other minorities, know the pain of being ignored.

Although I pray in the synagogue that we not lose faith in the coming of the Messiah - in all the millennia of our yearning he has not yet arrived - I would not offer these words in a non-Jewish setting. If I pray for strength to reject false messiahs - false in Jewish terms - I would not do so before an interfaith group. Words which refer to the horrors of the holocaust, or the hopes of Zionism, or the State of Israel come as naturally to my lips during synagogue prayer as a reference to the Trinity might come to those of a Christian colleague, but references to the Holocaust, Zionism, or the State of Israel are seldom appropriate in non-Jewish settings, at least not without extra words to explain their relevance or to show sensitivity to the needs and cares of all those present.

Some rabbis believe we cannot compose our own prayers in public, but that we are restricted to those handed down to us from the past. When these rabbis are asked to offer public prayer, they often choose to read lessons instead of prayer.

Today it is also important for us to recognize that there are other questions of sensitivity which challenge us to be sensitive to the feelings of those gathered for prayer. An immediate example is language which does not recognize racial integrity or which excludes or hurts women.

LANGUAGE THAT HURTS

The intention of the prayer is basic and some maintain that the intention is all that is important, not the impact on the hearers. If the intention is not to hurt then it is not important that we do for the problem, if there is one is in the minds of the hearers.

Neither life nor prayer is that simple. Once we know that an action or a word hurts a neighbor, it is not a question of right and wrong alone. It is a question of causing pain or trying not to do so. Because male gender was once used in a neutral sense does not mean that it is still so used today. If it seems awkward to find words which do not exclude women, perhaps we are saying that we do not feel their feelings are worth our effort. When someone explains to me that an offense is the "Christian" thing to do, it is the same as a white man offending a black and then offering the weak apology that he had done the "white" thing.

Certainly we sometimes misuse language innocently. Following the initial advertising of the manufacturer, I always used the phrase "flesh colored Band-Aids," until a Black friend pointed out that the Band-Aids were not the color of his flesh. Language changes. Once we know what hurts, we must change as well.

FINDING A WAY

The faith and the conscience of some chaplains allow them to choose words for public prayers that easily touch us all. Other chaplains, who are unwilling or unable to change the exclusivity of their prayers, choose not to participate in an interfaith prayer setting. For those of us who struggle with this problem, feeling that there is a tension between the responsibilities of one's faith and the responsibility to those we serve, the following ideas are offered as suggestions.

In Your Name. Phrases such as "For you name's sake." and "For the glory of your name," are found throughout the Bible Psalm 79 uses both. Another simple, scriptural ending for prayers can be taken from Psalm 72: "Blessed be His glorious name forever."

Silent Ending. Psalm 19 speaks of prayer as "the words of my mouth, and the meditation of my heart." God hears both. Could we not offer prayer aloud, and when the petitions are finished, conclude in silence offering our particular endings as we choose?

Invitational Ending. As a variation of the silent ending, I have sometimes offered a prayer and ended with the invitation for all persons present to complete the prayer using the words of their faith and of their tradition.

Shared Images. When Abraham prayed with Melchizedek (Genesis 14) this non-Jewish priest offered a prayer to "the most high God, the possessor of heaven and earth." One modern rabbinical commentary points out that this may be the first example of persons of different faiths searching for a "shared image" in order to join together in prayer.

The story may be an appropriate basis for our prayer, "in the Lord's name," which allow both Christians and Jews to say amen, even if the words take on different meanings within the different traditions. The Bible offers many shared images. So we may pray together to God as savior, redeemer, shepherd, creator, and king. Even the image of the Holy Spirit has a Jewish meaning. It comes from the Jewish idea of ruah ha-kodesh.

Is the Lord's Prayer appropriate for interfaith expression? Although it is based on Jewish prayers, this prayer has become the Christian prayer par excellence. In the past Jewish scholars have generally taught that Jews should not recite it. Perhaps today we Jews should re-examine the situation. If this prayer were offered by someone attempting to find common ground for prayer, should we Jews not respond by participation?

Biblical Readings. We may simply offer appropriate words form the Bible as our contribution to the public ceremony. As a benediction, the priestly blessing recorded in Numbers 6 is often used in this way.

Parables. Some rabbis offer a teaching, a d'var Torah, a Word of Torah, rather than a prayer. Could we not offer a parable or story which shares a biblical image or scriptural hope? When using the holy books of the Jewish and Christian traditions, my feeling is that we should not restrict ourselves to those we have in common. Many Christians have led devotions based on Christian New Testament readings which have included me completely. "From this story in the New Testament, which is a part of the Christian Bible, we can all learn an important message..."

Interfaith Endings. Although somewhat awkward, it is possible to use an ending which is both particular and universal. For example, "We who are Christians offer this prayer in the name of Jesus; but all of us-regardless of our individual religions - offer it in the name of the Almighty God, Creator of Heaven and Earth.

Personal Prayers. While most of this article deals with public prayer offered aloud - a prayer to which each listener can add a personal amen - there is one additional alternative. The possibility exists for a chaplain to see his or her participation as an opportunity to offer a simple, personal prayer, perhaps asking others to do the same, in silence. I should think that such a prayer would require an introduction: "I thank you for the opportunity to offer a personal prayer from my tradition: It is my hope that something I say may touch you so that you may pray for a moment as well."

One final alternative, linked to this idea, comes from my experience with a Christian chaplain who struggled with the matter for months. He made two small but significant changes in his way of offering public prayer. When he began, he no longer said, "Let us pray." When he ended, he did not say, "In Christ's name we pray." Instead he said, "In Christ's name I pray." Perhaps few noticed the changes, and perhaps that is a weakness of this approach. But I know that I appreciated the sensitivity.

PRAYING TOGETHER

The word, amen, means "it is true," or "may it be so." According to Jewish tradition, adopted by Christianity, saying amen is the equivalent of reciting the entire prayer. (Talmud, Berakhot 53b) Because of this, the Talmud cautions Jews not to say amen to prayers of non-Jews, unless they have heard the entire prayer. (Berakhot 51b) Prayer is taken seriously, and we must be able to make it our own before saying amen.

At the same time, the idea of joining another human being in prayer was seen as an action filled with power and hope. Setting aside our differences and praying together "opens the gates of Paradise." (Talmud Shabbat 119b) Through a play on words, the Talmud sees hidden meaning in a Biblical verse, Isaiah 26:2. Although it is ordinarily read as, "open ye the gates (of paradise) that the righteous nation which keepeth truth may enter in," a slight change in the vowel marks of the Hebrew renders it, "Open ye the gates of righteousness, that the righteous nation which says amen may enter it!"

In 1984 a civilian minister served as one of the visiting scholars at the annual Navy Chaplain Corps Professional Development Conference. He led us in prayer as part of his presentation, but his prayer was worded in such a way as not to include me. One of my colleagues, a Christian chaplain, approached him after the session, and told the speaker that he was unable to pray because of the anguish he had felt for me. His thoughts were on me because he sensed that I was excluded.

During the next session of the conference, the speaker related the conversation to the group. he told us he had learned to think of prayer in a different light and that he was deeply touched that there could be such love among ministers of different faiths. Not just words of love, but love.

"The Christian Chaplain does love me," I thought to myself. "He knows what hurts, and he cares."

Chaplain Greg Kammann, Portland Or, PD spotted this article for us. Chaplain Resnicoff graciously agreed to our reprinting it. It originally appeared in MILITARY CHAPLAINS REVIEW. Chaplain Resnicoff added this postscript to the article: "I have received many beautiful responses to this article. But the most touching came from a minister who told me that he now uses the verse from Psalms which I quoted, "The words of my mouth and the meditations of my heart."

"Now, he says, when someone asks why he did not close a prayer "in Jesus' name", he answers them: "I did. I ended it in Jesus name because I love Him. I ended it silently because I love my neighbor, as well."

11.   WHAT YOU SHOULD EXPECT FROM A CHAPLAIN
by Chaplain David DeRevere

Chaplains serving law enforcement come in all sizes, shapes, ages and religious persuasions. Most are male, but some are female. No matter, for there are common traits that should be shared by all.

Some of these common traits are listed below and explained:

ACCEPTANCE

A police chaplain cares about all members of a department because they are people. Members don't have to fit any particular mold or measure up to any special standard to be important. They don't even have to go to a church or to a synagogue. They don't have to know the Bible. A chaplain accepts them as they are, just because they are one of God's children. A chaplain doesn't have to agree with or condone whatever an officer does or says, he accepts a person without judgment for they are an important being.

AVAILABILITY

A chaplain should be willing to come whenever he or she is needed--this includes getting out of bed in the middle of the night. Chaplains are committed to responding when needed. Of course there will be times when a chaplain cannot respond immediately, but the complaint most often heard from chaplains is that the department doesn't call them enough.

If someone needs to talk personally with a chaplain, they should be able to get a prompt response. However, don't expect the chaplain to be a mind-reader. He may not realize that when you propose, "why don't you ride with me sometime, chaplain," that what you really want is to talk with him privately. Expect a quick response, however, when you say, "I've got something I would like to talk about with you."

CONFIDENTIALITY

An absolute must for chaplains is to deep what is told to them confidential. A person must be able to discuss almost anything with a chaplain and know that it will never go any further. The only exception is when there is a threat of danger; to either the person being counseled or someone else. A chaplain should make these ground rules known in advance.

Officers are a suspicious group but charges that a chaplain is a snitch for the chief are rarely true. An officer who makes a claim that he told something to the chaplain and now everyone knows about it, usually has overlooked the three of four other officers he also told.

CREDIBILITY

A chaplain must have integrity. A department can expect correct ethical behavior from their chaplain. They can expect a chaplain to stand up for what is right and just, even when it pertains to prisoners. Members of a department should be able to count on the chaplain to do what he says he will do. A chaplain's actions should square with his words. He should not only talk a good game, but live one.

FAITH

A chaplain must be a person of faith. This does not mean that a chaplain will always be preaching or quoting the Bible, but it does mean that his belief shines through in the kind of life that he lives and the things he says.

INTEREST IN YOU

A chaplain is genuinely interested in all the members of a department and their families. What they and their families do, and their successes or failures are important to the chaplain. He will be pleased to share both the joys and sorrows of their lives.

LAW ENFORCEMENT KNOWLEDGE

A chaplain should know what the world of a police officer is like. He should understand the pressures and keep abreast of the developments impacting on such a life. If the chaplain is new, it will take time for him to learn this.

A good chaplain strives to be conversant with everything pertaining to law enforcement--from use of deadly force policies, to union negotiations. He will recognize this is a different world.

A chaplain will not "play cop," for he does not function as a sworn peace officer. While many chaplains feel it is an obligation on their part to be able to defend themselves and not be a liability if they are riding with someone, their function is not to be another officer.

These are some of the basic ingredients of a chaplain. Most chaplains have them, but chaplains do have faults and some will make mistakes. After all, they are human too.

Chaplain David DeRevere is Executive Secretary of the International Conference of Police Chaplains. He was a volunteer chaplain for 19 years.

"Chaplain, this is the dispatcher. We have a Code 44 (police officer down) and Unit 31 is in the emergency room.

This type of call sends an immediate chill up the spine. No one is quite sure what had happened or just how badly hurt the officer is. And this type of call usually comes in the middle of the night, rarely during the daylight hours. The chaplain dresses quickly and responds to the hospital to check on the officer, and on the officers family who also have been called, and to work with the officer's friends who have gathered there as well. The chaplain is the comforting presence, the stabilizing influence in a time of uncertainty and fear.

Thankfully, this type of call is NOT the norm. More often it is the chaplain who regularly visits the station and becomes well acquainted with the department personnel will be approached by an officer who says, "Chaplain, do you have a few minutes? I need to talk about something that has been bothering me."

In many cases it will be a personal problem involving a family matter. It may be that they have received a reprimand from a superior officer and feels it was unjust or unwarranted. Rarely does the officer stop the chaplain to talk "church talk."

INTRODUCTION TO THE CHAPLAIN

Today, more than ever in the history of law enforcement agencies, the need for religious guidance and assistance to law enforcement officers is great and demanding. Each day the police officer is faced with potentially dangerous situations as they come into contact with the baser elements of society. They must make split-second decisions that are just and right, knowing that someone with a lot of time will be analyzing what was done, and how it should have been handled differently- all with the expertise of an armchair quarterback. After careful deliberation of the facts that person will tell the officer whether or not the split-second decision was the right one. Many times after such a situation the officer has the feeling they are coming apart at the seams and need someone trustworthy to "dump on." That person has to be one who fully understands the circumstances surrounding the decisions that were made.

There is a great need to be able to "let it all hang out" with someone who will not be judgmental, but understanding. Someone needs to be there to hear what the officer is up against, yet is detached enough not to become personally involved in the situation.

Often an officer does not feel comfortable taking with the supervisor or even other officers about a problem they are experiencing. They do not want to take the problem home to the spouse or parents as they do not want to alarm them. Where can they go?

The police chaplain needs to be the one who can listen with empathy, advise calmly, and offer assistance when such assistance is appropriate. On call 24 hours a day the chaplain stands ready to respond. The key words are "service" and "presence." The chaplain knows they need to be with the officer whenever and wherever their service is needed.

The Chaplaincy is no place for a person who does not like to have his sleep interrupted. It is not a vocation or avocation for the person who is enamored of a uniform and wishes only to be used on "state occasions." The Chaplaincy must be filled by a person whose primary desire is to be of help to law enforcement personnel wherever and whenever the call may come.

THE CHAPLAIN'S QUALIFICATIONS

To be a chaplain, the person should:

Be an ordained or licensed clergy person in good standing

Show a God-like compassion, understanding, and a love for others

Be able to relate easily to all kinds of people

Maintain high spiritual and moral standards

Manifest maturity in judgment, emotional stability, and personal flexibility

Be tactful and considerate with people of every race, creed and religion

Be willing to become involved in training (such as the basic academy, "in-house" training, seminars, etc.) that will enhance effectiveness in dealing with people and crises.

Be familiar with the various helping agencies in the community to which referrals can be made.

Be willing to respond to any and all situations where his presence as a chaplain is indicated

Never have been convicted of a criminal offense, nor of offenses involving moral turpitude. (Minor traffic offenses are excluded).

The police chaplain needs to be a person who has a deep concern for the spiritual and emotional well-being of law enforcement personnel. The chaplain may or may not have received the basic law enforcement training given to new officers, although some chaplains have become sworn officers usually serving as reserve or auxiliary officers, and some may carry weapons.

When I started my work as a volunteer police chaplain I found that the personnel were friendly, but would not openly talk about the problems of police work which were the root of their concerns. When I asked the sheriff how I could get closer to them, to get them to respond to me as their chaplain, he said, "Become one of them." After completing the 300 hours of training I began riding with them on patrol, and they did begin to talk. Once they know you are willing to face the street scene with them you will be accepted.

One thing the chaplain must not do is to preach to them when riding with them, or when speaking with them in the office. The chaplain should just be there accepting the officer as he or she is, but not trying to be "one of the guys," using inappropriate language or sharing stories that are "colorful." The chaplain must remember that he is God's representative to a hurting people and act accordingly.

Assistance in making notifications to families when there has been a death in the family due to homicide, suicide, accidental or natural causes.

Help comfort persons seriously injured in an auto or other type accident, or comforting their family members.

Assists in dealing with attempted or potential suicide victims and their families.

Helping officers deal with confused and/or emotionally distressed persons.

Aiding in cases of domestic disputes where families indicate a willingness to accept counseling (on a short-term, emergency basis only). Long term counseling should be referred to the person's own pastor or some other agency.

Responding when an officer is killed or injured in the line of duty.

Respond to scenes of major disasters in which law enforcement officers are involved, i.e., bombings, train or plane accidents, explosions, industrial accidents, toxic spills, etc. Be there in the field with the officers.

Promote and conduct memorial services when appropriate. Observe national law enforcement memorial day on or about may 15th or each year.

Attend such occasions as academy graduations, award or promotion ceremonies, dinners, social events, and other public functions as a representative of the department.

Work in the area of public relations as liaison with other religious leaders in the community.

If there is an officer or a department whose primary concerns are child or spouse abuse or sex crimes, the chaplain can often be the soft shoulder for the officer who is feeling overwhelmed by it all. The department should never overlook the chaplain when it comes to dealing with juvenile delinquents because he may be a guiding influence.

CONFIDENTIALITY

This becomes one of the touchiest areas in dealing with law enforcement personnel. There has to be an understanding with the chief or sheriff or other head officers of the department, that some things discussed will be highly confidential. Without this agreement there will be no possibility that an officer will completely unburden him/herself to the chaplain. The personnel have to know that this confidence will be maintained.

There is no easy answer to disclosing something told you in confidence.

Generally the chaplain can be called upon at any time, day or night, seven days a week. However, we do want to state that the chaplain will not, and does not wish to take the place of the officer's own pastor. The chaplain is there to help until the family's pastor can arrive, or to be the pastor if the family has no church affiliation.

THE AUTHORITY OF THE CHAPLAIN

As stated before, the chaplain may or may not be a sworn officer, but he is a person of god with the responsibility to assist all officers on matters that fall within the realm of the chaplaincy.

The chaplain should report directly to the chief law enforcement officer. It is to be understood, however, that any information of a privileged nature shall not be included in any report made by the chaplain to such head officer.

To be effective in his role as a helper, the chaplain shall be authorized to ride with officers on all shifts, shall be given permission to visit all offices of the department, and be welcomed at the various scenes at which the officers are working. This requires that the chaplain be issued a department identification card and possibly, a uniform so as to readily identify. If possible, the chaplain should have access to radio communications of some sort, and/or a pager in order to be in constant contact with the dispatcher in case of emergencies.

LEARNING IN RETROSPECT

One department with which i became affiliated had an officer killed and one wounded in a shooting in the station parking lot ten months prior to my arrival in the city. I heard much about it and we held a memorial service one year after the death. That all seemed to go well and seemed to be comforting to the family.